Ephemeritor
              Antiques & Collectibles

(844) 828-7855
P.O. Box 12048, Tempe, AZ 85284
   Facebook   

 


Shop by Category

Milton John; Milton's Poetical Works: Paradise Lost Paradise Regained

SKU: Milton, John AB031011-083 $44.95
Miltona's Poetical Works, consisting of: Paradise Lost, Paradise Regained, Mask of Comus, Samson Agonistes, and Poems on Several Occasions together with aThe Life of the Author.aBy Elijah Fenton complete in one volume published by Edward Kearny, New York circa 1830. Printed by Piercy & Reed, Printers, New York. Two steel engraved frontispieces: Adam and Eve and of Archangel. 321 pages of Paradise Lost; 61 pages of Paradise Regained and 232 pages of additional Poetical Works. Full brown leather with extensive scrolling and center cruciform embellishment all in gilt front and back. Four compartment spine with title in gilt along with decorative banded scrolling and rule line borders. Gilt edges around. Gilt scrolling to edges of boards around. Rubbing to hinge lines front and back. Minor edge wear and corner bumps. Binding is tight. Plain pastedowns and end pages. Contemporary inscription in ink to front pastedown with rubbed out date. Doodling to back pastedown and end page in pencil. No other marks or inscriptions. White pages without spotting, tear or loss. Very minor beginning random foxing. Volume measures: 11.8cm. x 18.9cm. (12mo.). John Milton (9 December 1608 a'' 8 November 1674) was an English poet, polemicist, and civil servant for the Commonwealth of England. He is best known for his epic poem Paradise Lost. He was a scholarly man of letters, a polemical writer, and an official serving under Oliver Cromwell. He wrote at a time of religious flux and political upheaval in England, and his poetry and prose reflect deep convictions and deal with contemporary issues, such as his treatise condemning licensing, Areopagitica. As well as English, he wrote in Latin and Italian, and had an international reputation during his lifetime. After his death, Milton's critical reception oscillated, a state of affairs that continued through the centuries. At an early stage he became the subject of partisan biographies, such as that of John Toland from the nonconformist perspective, and a hostile account by Anthony AWood. Samuel Johnson wrote unfavourably of his politics as those of "an acrimonious and surly republican"; but praised Paradise Lost "a poem which, considered with respect to design may claim the first place, and with respect to performance, the second, among the productions of the human mind". William Hayley's 1796 biography called him the "greatest English author". He remains generally regarded "as one of the preeminent writers in the English language and as a thinker of world importance." Biography The phases of Milton's life parallel the major historical and political divisions in Stuart Britain. Under the increasingly personal rule of Charles I and its breakdown in constitutional confusion and war, Milton studied, travelled, wrote poetry mostly for private circulation, and launched a career as pamphleteer and publicist. Under the Commonwealth of England, from being thought dangerously radical and even heretical, the shift in accepted attitudes in government placed him in public office, and he even acted as an official spokesman in certain of his publications. The Restoration of 1660 deprived Milton, now completely blind, of his public platform, but this period saw him complete most of his major works of poetry. Milton had a great impact on the Romantic movement in England, as shown in fellow poet William Wordsworth's sonnet London, 1802. Wordsworth calls upon him to rise from the dead and aid in returning England to its former glory. Milton's views developed from his very extensive reading, as well as travel and experience, from his student days of the 1620s to the English Revolution. By the time of his death in 1674, Milton was impoverished and on the margins of English intellectual life, yet unrepentant for his political choices, and of Europe-wide fame. Early life John Milton was born in Bread Street, London, on 9 December 1608, as the son of the composer John Milton and his wife Sarah Jeffrey. The senior John Milton (1562a''1647) moved to London around 1583 after being disinherited by his devout Catholic father, Richard Milton, for embracing Protestantism. In London, the senior John Milton married Sarah Jeffrey (1572a''1637), the poet's mother, and found lasting financial success as a scrivener. He lived in, and worked from, a house on Bread Street, where the Mermaid Tavern was located in Cheapside. The elder Milton was noted for his skill as a musical composer, and this talent left Milton with a lifetime appreciation for music and friendship with musicians such as Henry Lawes. Milton's father's prosperity provided his eldest son with a private tutor, Thomas Young, and then a place at St Paul's School in London. There he began the study of Latin and Greek, and the classical languages left an imprint on his poetry in English (he wrote also in Italian and Latin). His first datable compositions are two psalms done at age 15 at Long Bennington. One contemporary source is the Brief Lives of John Aubrey, an uneven compilation including first-hand reports. In the work, Aubrey quotes Christopher, Milton's younger brother: "When he was young, he studied very hard and sat up very late, commonly till twelve or one o'clock at night". Milton matriculated at Christ's College, Cambridge, in 1625 and graduated with a B.A. in 1629, ranking fourth of 24 honours graduates that year in the University of Cambridge. Preparing to become an Anglican priest, he stayed on to obtain his Master of Arts degree on 3 July 1632. Milton was probably rusticated for quarrelling in his first year with his tutor, William Chappell. He was certainly at home in the Lent Term 1626; there he wrote his Elegia Prima, a first Latin elegy, to Charles Diodati, a friend from St Paul's. Based on remarks of John Aubrey, Chappell "whipt" Milton. This story is now disputed. Certainly Milton disliked Chappell. Christopher Hill cautiously notes that Milton was "apparently" rusticated, and that the differences between Chappell and Milton may have been either religious or personal, as far as we can know. Another factor, possibly, was the plague, by which Cambridge was badly affected in 1625. Later in 1626 Milton's tutor was Nathaniel Tovey. At Cambridge Milton was on good terms with Edward King, for whom he later wrote Lycidas. He also befriended Anglo-American dissident and theologian, Roger Williams. Milton tutored Williams in Hebrew in exchange for lessons in Dutch. Otherwise at Cambridge he developed a reputation for poetic skill and general erudition, but experienced alienation from his peers and university life as a whole. Watching his fellow students attempting comedy upon the college stage, he later observed 'they thought themselves gallant men, and I thought them fools'. Milton, due to his hair, which he wore long, and his general delicacy of manner, was known as the "Lady of Christ's". The university curriculum was dour, and he worked towards formal debates on topics, conducted in Latin. Yet his corpus is not devoid of humour, notably his sixth prolusion and his epitaphs on the death of Thomas Hobson. While at Cambridge he wrote a number of his well-known shorter English poems, among them On the Morning of Christ's Nativity, his Epitaph on the admirable Dramatick Poet, W. Shakespeare, his first poem to appear in print, L'Allegro and Il Penseroso. Study, poetry, and travel Upon receiving his M.A. in 1632, Milton retired to Hammersmith, his father's new home since the previous year. He also lived at Horton, Berkshire, from 1635 and undertook six years of self-directed private study. Christopher Hill points out that this was not retreat into a rural or pastoral idyll at all: Hammersmith was then a "suburban village" falling into the orbit of London, and even Horton was becoming deforested, and suffered from the plague. He read both ancient and modern works of theology, philosophy, history, politics, literature and science, in preparation for a prospective poetical career. Milton's intellectual development can be charted via entries in his commonplace book (like a scrapbook), now in the British Library. As a result of such intensive study, Milton is considered to be among the most learned of all English poets; in addition to his years of private study, Milton had command of Latin, Greek, Hebrew, French, Spanish, and Italian from his school and undergraduate days; he also added Old English to his linguistic repertoire in the 1650s while researching his History of Britain, and probably acquired proficiency in Dutch soon after. Milton continued to write poetry during this period of study: his Arcades and Comus were both commissioned for masques composed for noble patrons, connections of the Egerton family, and performed in 1632 and 1634 respectively. Comus argues for the virtuousness of temperance and chastity. He contributed his pastoral elegy Lycidas to a memorial collection for one of his Cambridge classmates. Drafts of these poems are preserved in Miltona's poetry notebook, known as the Trinity Manuscript because it is now kept at Trinity College, Cambridge. In May 1638, Milton embarked upon a tour of France and Italy that lasted up to July or August 1639. His travels supplemented his study with new and direct experience of artistic and religious traditions, especially Roman Catholicism. He met famous theorists and intellectuals of the time, and was able to display his poetic skills. For specific details of what happened within Milton's "grand tour", there appears to be just one primary source: Milton's own Defensio Secunda. Although there are other records, including some letters and some references in his other prose tracts, the bulk of the information about the tour comes from a work that, according to Barbara Lewalski, "was not intended as autobiography but as rhetoric, designed to emphasise his sterling reputation with the learned of Europe." a In [Florence], which I have always admired above all others because of the elegance, not just of its tongue, but also of its wit, I lingered for about two months. There I at once became the friend of many gentlemen eminent in rank and learning, whose private academies I frequented aa Florentine institution which deserves great praise not only for promoting humane studies but also for encouraging friendly intercourse. aa'' Milton's account of Florence in Defensio Secunda He first went to Calais, and then on to Paris, riding horseback, with a letter from diplomat Henry Wotton to ambassador John Scudamore. Through Scudamore, Milton met Hugo Grotius, a Dutch law philosopher, playwright and poet. Milton left France soon after this meeting. He travelled south, from Nice to Genoa, and then to Livorno and Pisa. He reached Florence in July 1638. While there, Milton enjoyed many of the sites and structures of the city. His candour of manner and erudite neo-Latin poetry made him friends in Florentine intellectual circles, and he met the astronomer Galileo, who was under virtual house arrest at Arcetri, as well as others. Milton probably visited the Florentine Academy and the Academia della Crusca along with smaller academies in the area including the Apatisti and the Svogliati. He left Florence in September to continue to Rome. With the connections from Florence, Milton was able to have easy access to Rome's intellectual society. His poetic abilities impressed those like Giovanni Salzilli, who praised Milton within an epigram. In late October, Milton, despite his dislike for the Society of Jesus, attended a dinner given by the English College, Rome, meeting English Catholics who were also guests, theologian Henry Holden and the poet Patrick Cary. He also attended musical events, including oratorios, operas and melodramas. Milton left for Naples toward the end of November, where he stayed only for a month because of the Spanish control. During that time he was introduced to Giovanni Battista Manso, patron to both Torquato Tasso and to Giovanni Battista Marino. Originally Milton wanted to leave Naples in order to travel to Sicily, and then on to Greece, but he returned to England during the summer of 1639 because of what he claimed, in Defensio Secunda, were "sad tidings of civil war in England." Matters became more complicated when Milton received word that Diodati, his childhood friend, had died. Milton in fact stayed another seven months on the continent, and spent time at Geneva with Diodati's uncle after he returned to Rome. In Defensio Secunda, Milton proclaimed he was warned against a return to Rome because of his frankness about religion, but he stayed in the city for two months and was able to experience Carnival and meet Lukas Holste, a Vatican librarian, who guided Milton through its collection. He was introduced to Cardinal Francesco Barberini who invited Milton to an opera hosted by the Cardinal. Around March Milton travelled once again to Florence, staying there for two months, attending further meetings of the academies, and spent time with friends. After leaving Florence he travelled through Lucca, Bologna, and Ferrara before coming to Venice. In Venice Milton was exposed to a model of Republicanism, later important in his political writings, but he soon found another model when he travelled to Geneva. From Switzerland, Milton travelled to Paris and then to Calais before finally arriving back in England in either July or August 1639. Civil war, prose tracts, and marriage On returning to England, where the Bishops' Wars presaged further armed conflict, Milton began to write prose tracts against episcopacy, in the service of the Puritan and Parliamentary cause. Milton's first foray into polemics was Of Reformation touching Church Discipline in England (1641), followed by Of Prelatical Episcopacy, the two defences of Smectymnuus (a group of presbyterian divines named from their initials: the "TY" belonged to Milton's old tutor Thomas Young), and The Reason of Church-Government Urged against Prelaty. With frequent passages of real eloquence lighting up the rough controversial style of the period, and deploying a wide knowledge of church history, he vigorously attacked the High-church party of the Church of England and their leader, William Laud, Archbishop of Canterbury. Though supported by his fathera's investments, at this time Milton became a private schoolmaster, educating his nephews and other children of the well-to-do. This experience, and discussions with educational reformer Samuel Hartlib, led him to write in 1644 his short tract, Of Education, urging a reform of the national universities. In June 1643 Milton paid a visit to the manor house at Forest Hill, Oxfordshire and returned with a 16-year-old bride, Mary Powell. A month later, finding life difficult with the severe 35-year-old schoolmaster and pamphleteer, Mary returned to her family. Because of the outbreak of the Civil War, she did not return until 1645; in the meantime her desertion prompted Milton, over the next three years, to publish a series of pamphlets arguing for the legality and morality of divorce. (Anna Beer, one of Milton's most recent biographers, points to a lack of evidence and the dangers of cynicism in urging that it was not necessarily the case that the private life so animated the public polemicising.) In 1643 Milton had a brush with the authorities over these writings, in parallel with Hezekiah Woodward who had more trouble. It was the hostile response accorded the divorce tracts that spurred Milton to write Areopagitica, his celebrated attack on pre-printing censorship. Secretary for Foreign Tongues With the parliamentary victory in the Civil War, Milton used his pen in defence of the republican principles represented by the Commonwealth. The Tenure of Kings and Magistrates (1649) defended popular government and implicitly sanctioned the regicide; Miltona's political reputation got him appointed Secretary for Foreign Tongues by the Council of State in March 1649. Though Milton's main job description was to compose the English Republic's foreign correspondence in Latin, he also was called upon to produce propaganda for the regime and to serve as a censor. In October 1649 he published Eikonoklastes, an explicit defence of the regicide, in response to the Eikon Basilike, a phenomenal best-seller popularly attributed to Charles I that portrayed the King as an innocent Christian martyr. A month after Milton had tried to break this powerful image of Charles I (the literal translation of Eikonoklastes is 'the image breaker'), the exiled Charles II and his party published a defence of monarchy, Defensio Regia Pro Carolo Primo, written by the leading humanist Claudius Salmasius. By January of the following year, Milton was ordered to write a defence of the English people by the Council of State. Given the European audience and the English Republic's desire to establish diplomatic and cultural legitimacy, Milton worked more slowly than usual, as he drew on the learning marshalled by his years of study to compose a riposte. On 24 February 1652 Milton published his Latin defence of the English People, Defensio Pro Populo Anglicano, also known as the First Defence. Milton's pure Latin prose and evident learning, exemplified in the First Defence, quickly made him a European reputation, and the work ran to numerous editions. In 1654, in response to an anonymous Royalist tract aRegii sanguinis clamora a work that made many personal attacks on Milton, he completed a second defence of the English nation, Defensio secunda, which praised Oliver Cromwell, now Lord Protector, while exhorting him to remain true to the principles of the Revolution. Alexander Morus, to whom Milton wrongly attributed the Clamor (in fact by Peter du Moulin), published an attack on Milton, in response to which Milton published the autobiographical Defensio pro se in 1655. In addition to these literary defences of the Commonwealth and his character, Milton continued to translate official correspondence into Latin. The probable onset of glaucoma finally resulted in total blindness by 1654, forcing him to dictate his verse and prose to amanuenses (helpers), one of whom was the poet Andrew Marvell. One of his best-known sonnets, On His Blindness, is presumed to date from this period. Family Milton and Mary Powell (1625a''1652) had four children: a Anne (born 7 July 1646) a Mary (born 25 October 1648) a John (16 March 1651 a'' June 1652) a Deborah (2 May 1652 a'' ?) His first wife, Mary Powell, died on 5 May 1652 from complications following Deborah's birth. Milton's daughters survived to adulthood, but he had always a strained relationship with them. On 12 November 1656, Milton was married again, to Katherine Woodcock. She died on 3 February 1658, less than four months after giving birth to a daughter, Katherine, who also died. Milton married for a third time on 24 February 1662, to Elizabeth Mynshull (1638-1728), the niece of Thomas Mynshull, a wealthy apothecary and philanthropist in Manchester. Despite a 31-year age gap, the marriage seemed happy, according to John Aubrey, and was to last more than 11 years until Milton's death. (A plaque on the wall of Mynshull's House in Manchester describes Elizabeth as Milton's "3rd and Best wife".) Two nephews, John Phillips and Edward Phillips, were well known as writers. They were sons of Milton's sister Anne. John acted as a secretary, and Edward was Milton's first biographer. The Restoration Though Cromwella's death in 1658 caused the English Republic to collapse into feuding military and political factions, Milton stubbornly clung to the beliefs that had originally inspired him to write for the Commonwealth. In 1659 he published A Treatise of Civil Power, attacking the concept of a state-dominated church (the position known as Erastianism), as well as Considerations touching the likeliest means to remove hirelings, denouncing corrupt practises in church governance. As the Republic disintegrated, Milton wrote several proposals to retain a non-monarchical government against the wishes of parliament, soldiers and the people a A Letter to a Friend, Concerning the Ruptures of the Commonwealth, written in October 1659, was a response to General Lambert's recent dissolution of the Rump Parliament a Proposals of certain expedients for the preventing of a civil war now feared, written in November 1659 a The Ready and Easy Way to Establishing a Free Commonwealth, in two editions, responded to General Monck's march towards London to restore the Long Parliament (which led to the restoration of the monarchy). The work is an impassioned, bitter, and futile jeremiad damning the English people for backsliding from the cause of liberty and advocating the establishment of an authoritarian rule by an oligarchy set up by unelected parliament. Upon the Restoration in May 1660, Milton went into hiding for his life, while a warrant was issued for his arrest and his writings burnt. He re-emerged after a general pardon was issued, but was nevertheless arrested and briefly imprisoned before influential friends, such as Marvell, now an MP, intervened. On 24 February 1663 Milton remarried, for a third and final time, a Wistaston, Cheshire-born woman Elizabeth (Betty) Minshull, then aged 24, and spent the remaining decade of his life living quietly in London, only retiring to a cottage a'' Milton's Cottage a'' in Chalfont St. Giles, his only extant home, during the Great Plague of London. During this period Milton published several minor prose works, such as a grammar textbook, Art of Logic, and a History of Britain. His only explicitly political tracts were the 1672 Of True Religion, arguing for toleration (except for Catholics), and a translation of a Polish tract advocating an elective monarchy. Both these works were referred to in the Exclusion debate a'' the attempt to exclude the heir presumptive, James, Duke of York, from the throne of England because he was Roman Catholic a'' that would preoccupy politics in the 1670s and '80s and precipitate the formation of the Whig party and the Glorious Revolution. Milton died of kidney failure on 8 November 1674 and was buried in the church of St Giles Cripplegate; according to an early biographer, his funeral was attended by ahis learned and great Friends in London, not without a friendly concourse of the Vulgar.aPublished poetry Milton's poetry was slow to see the light of day, at least under his name. His first published poem was On Shakespear (1630), anonymously included in the Second Folio edition of Shakespeare. In the midst of the excitement attending the possibility of establishing a new English government, Milton collected his work in 1645 Poems. The anonymous edition of Comus was published in 1637, and the publication of Lycidas in 1638 in Justa Edouardo King Naufrago was signed J. M. Otherwise the 1645 collection was the only poetry of his to see print, until Paradise Lost appeared in 1667. Paradise Lost Miltona's magnum opus, the blank-verse epic poem Paradise Lost, which appeared in a quarto edition in 1667, was composed by the blind Milton from 1658a''1664 through dictation given to a series of aides in his employ. It reflects his personal despair at the failure of the Revolution, yet affirms an ultimate optimism in human potential. Milton encoded many references to his unyielding support for the "Good Old Cause". Milton sold the copyright of this monumental work to his publisher for a seemingly trifling a0; this was not a particularly outlandish deal at the time. Milton followed up Paradise Lost with its sequel, Paradise Regained, published alongside the tragedy Samson Agonistes, in 1671. Both these works also resonate with Miltona's post-Restoration political situation. Just before his death in 1674, Milton supervised a second edition of Paradise Lost, accompanied by an explanation of "why the poem rhymes not" and prefatory verses by Marvell. Milton republished his 1645 Poems in 1673, as well a collection of his letters and the Latin prolusions from his Cambridge days. A 1668 edition of Paradise Lost, reported to have been Milton's personal copy, is now housed in the archives of the University of Western Ontario. Views An unfinished religious manifesto, De doctrina christiana, probably written by Milton, lays out many of his heterodox theological views, and was not discovered and published until 1823. Milton's key beliefs were idiosyncratic, not those of an identifiable group or faction, and often they go well beyond the orthodoxy of the time. Their tone, however, stemmed from the Puritan emphasis on the centrality and inviolability of conscience. He was his own man, but it is Areopagitica, where he was anticipated by Henry Robinson and others, that has lasted best of his prose works. Philosophy By the late 1650s, Milton was a proponent of monism or animist materialism, the notion that a single material substance which is "animate, self-active, and free" composes everything in the universe: from stones and trees and bodies to minds, souls, angels, and God. Milton devised this position to avoid the mind-body dualism of Plato and Descartes as well as the mechanistic determinism of Hobbes. Milton's monism is most notably reflected in Paradise Lost when he has angels eat (5.433a''39) and engage in sexual intercourse (8.622a''29) and the De Doctrina, where he denies the dual natures of man and argues for a theory of Creation ex Deo. Political thought In his political writing, Milton addressed particular themes at different periods. The years 1641a''42 were dedicated to church politics and the struggle against episcopacy. After his divorce writings, Areopagitica, and a gap, he wrote in 1649a''54 in the aftermath of the execution of Charles I, and in polemic justification of the regicide and the existing Parliamentarian regime. Then in 1659a''60 he foresaw the Restoration, and wrote to head it off. Milton's own beliefs were in some cases both unpopular and dangerous, and this was true particularly to his commitment to republicanism. In coming centuries, Milton would be claimed as an early apostle of liberalism. According to James Tully: ... with Locke as with Milton, republican and contraction conceptions of political freedom join hands in common opposition to the disengaged and passive subjection offered by absolutists such as Hobbes and Robert Filmer. A friend and ally in the pamphlet wars was Marchamont Nedham. Austin Woolrych considers that although they were quite close, there is "little real affinity, beyond a broad republicanism", between their approaches. Blair Worden remarks that both Milton and Nedham, with others such as Andrew Marvell and James Harrington, would have taken the problem with the Rump Parliament to be not the republic, but the fact that it was not a proper republic. Woolrych speaks of "the gulf between Milton's vision of the Commonwealth's future and the reality". In the early version of his History of Britain, begun in 1649, Milton was already writing off the members of the Long Parliament as incorrigible. He praised Oliver Cromwell as the Protectorate was set up; though subsequently he had major reservations. When Cromwell seemed to be backsliding as a revolutionary, after a couple of years in power, Milton moved closer to the position of Sir Henry Vane, to whom he wrote a sonnet in 1652. The group of disaffected republicans included, besides Vane, John Bradshaw, John Hutchinson, Edmund Ludlow, Henry Marten, Robert Overton, Edward Sexby and John Streater; but not Marvell, who remained with Cromwell's party. Milton had already commended Overton, along with Edmund Whalley and Bulstrode Whitelocke, in Defensio Secunda. Nigel Smith writes that: ... John Streater, and the form of republicanism he stood for, was a fulfilment of Milton's most optimistic ideas of free speech and of public heroism. As Richard Cromwell fell from power, he envisaged a step towards a freer republic or afree commonwealtha writing in the hope of this outcome in early 1660. Milton had argued for an awkward position, in the Ready and Easy Way, because he wanted to invoke the Good Old Cause and gain the support of the republicans, but without offering a democratic solution of any kind. His proposal, backed by reference (amongst other reasons) to the oligarchical Dutch and Venetian constitutions, was for a council with perpetual membership. This attitude cut right across the grain of popular opinion of the time, which swung decisively behind the restoration of the Stuart monarchy that took place later in the year. Milton, an associate of and advocate on behalf of the regicides, was silenced on political matters as Charles II returned. Theology Like many Renaissance artists before him, Milton attempted to integrate Christian theology with classical modes. In his early poems, the poet narrator expresses a tension between vice and virtue, the latter invariably related to Protestantism. In Comus Milton may make ironic use of the Caroline court masque by elevating notions of purity and virtue over the conventions of court revelry and superstition. In his later poems, Milton's theological concerns become more explicit. In 1648 he wrote a hymn How lovely are thy dwelling fair, a paraphrase of Psalm 84, that explains his view on God. Milton embraced many heterodox Christian theological views. He rejected the Trinity, in the belief that the Son was subordinate to the Father, a position known as Arianism; and his sympathy or curiosity was probably engaged by Socinianism: in August 1650 he licensed for publication by William Dugard the Racovian Catechism, based on a non-trinitarian creed. A source has interpreted him as broadly Protestant, if not always easy to locate in a more precise religious category. In his 1641 treatise, Of Reformation, Milton expressed his dislike for Catholicism and episcopacy, presenting Rome as a modern Babylon, and bishops as Egyptian taskmasters. These analogies conform to Milton's puritanical preference for Old Testament imagery. He knew at least four commentaries on Genesis: those of John Calvin, Paulus Fagius, David Pareus and Andreus Rivetus. Through the Interregnum, Milton often presents England, rescued from the trappings of a worldly monarchy, as an elect nation akin to the Old Testament Israel, and shows its leader, Oliver Cromwell, as a latter-day Moses. These views were bound up in Protestant views of the Millennium, which some sects, such as the Fifth Monarchists predicted would arrive in England. Milton, however, would later criticise the "worldly" millenarian views of these and others, and expressed orthodox ideas on the prophecy of the Four Empires. The Restoration of the Stuart monarchy in 1660 began a new phase in Milton's work. In Paradise Lost, Paradise Regained and Samson Agonistes Milton mourns the end of the godly Commonwealth. The Garden of Eden may allegorically reflect Milton's view of England's recent Fall from Grace, while Samson's blindness and captivity a'' mirroring Milton's own lost sight a'' may be a metaphor for England's blind acceptance of Charles II as king. Illustrated by Paradise Lost is mortalism, the belief that the soul lies dormant after the body dies. Despite the Restoration of the monarchy Milton did not lose his personal faith; Samson shows how the loss of national salvation did not necessarily preclude the salvation of the individual, while Paradise Regained expresses Milton's continuing belief in the promise of Christian salvation through Jesus Christ. Though he may have maintained his personal faith in spite of the defeats suffered by his cause, the Dictionary of National Biography recounts how he had been alienated from the Church of England by Archbishop William Laud, and then moved similarly from the Dissenters by their denunciation of religious tolerance in England. Milton had come to stand apart from all sects, though apparently finding the Quakers most congenial. He never went to any religious services in his later years. When a servant brought back accounts of sermons from nonconformist meetings, Milton became so sarcastic that the man at last gave up his place. Religious toleration Milton called in the Aeropagitica for "the liberty to know, to utter, and to argue freely according to conscience, above all liberties" (applied however, only to the conflicting Protestant sects, and not to atheists, Jews, Moslems or even Catholics). "Milton argued for disestablishment as the only effective way of achieving broad toleration. Rather than force a man's conscience, government should recognize the persuasive force of the gospel." Divorce His thinkin