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Lives of the Poets.

MILTON AS A SCHOOLMASTER.

He now hired a lodging at the house of one Russel, a taylor in St. Bride's Churchyard, and undertook the education of John and Edward Philips, his sister's sons. Finding his rooms too little, he took a house and garden in Aldersgate-street, which was not then so much out of the world as it is now; and chose his dwelling at the upper end of a passage, that he might avoid the noise of the street. Here he received more boys, to be boarded and instructed.

Let not our veneration for Milton forbid us to look with some degree of merriment on great promises and small performance, on the man who hastens home, because his countrymen are contending for their liberty, and when he reaches the scene of action, vapours away his patriotism in a private boardingschool. This is the period of his life from which all his biographers seem inclined to shrink. They are unwilling that Milton should be degraded to a schoolmaster; but, since it cannot be denied that he taught boys, one finds out that he taught for nothing, and another, that his motive was only zeal for the propagation of learning and virtue; and all tell what they do not know to be true, only to excuse an act which no wise man will consider as in itself disgraceful. His father was alive; his allow nce was not ample; and he supplied its deficiencies by an honest and useful employment.

It is told, that in the art of education he performed wonders; and a formidable list is given of the authours, Greek and Latin, that were read in Aldersgate-street. by youth between ten and fifteen or sixteen years of age. Those who tell or receive these stories should consider, that nobody can be taught faster than he can learn. The speed of the horseman must be limited by the power of the horse. Every man, that has ever undertaken to instruct others, can tell what slow advances he has been able to make, and how much patience it requires to recall vagrant inattention, to stimulate sluggish indifference, and to rectify absurd misapprehension.

The purpose of Milton, as it seems, was to teach something more solid than the common literature of schools, by reading those authours that treat of physical subjects; such as the georgick, and astronomical treatises of the ancients. This was a scheme of improvement which seems to have busied many literary projectors of that age. Cowley, who had more

than Milton of knowing what was wanting to the embel

means

lishments of life, formed the same plan of education in his imaginary college.

But the truth is, that the knowledge of external nature, and the sciences which that knowledge requires or includes, are not the great or the frequent business of the human mind. · Whether we provide for action or conversation, whether we wish to be useful or pleasing, the first requisite is the religious and moral knowledge of right and wrong; the next is an acquaintance with the history of mankind, and with those examples which may be said to embody truth, and prove by events the reasonableness of opinions. Prudence and justice are virtues and excellencies of all times and of all places; we are perpetually moralists, but we are geometricians only by chance. Our intercourse with intellectual nature is necessary; our speculations upon matter are voluntary, and at leisure. Physiological learning is of such rare emergence, that one may know another half his life, without being able to estimate his skill in hydrostaticks or astronomy; but his moral and prudential character immediately appears.

Those authours, therefore, are to be read at schools that supply most axioms of prudence, most principles of moral truth, and most materials for conversation; and these purposes are best served by poets, orators, and historians.

Let me not be censured for this digression as pedantick or paradoxical; for, if I have Milton against me, I have Socrates on my side. It was his labour to turn philosophy from the study of nature to speculations upon

life; but the innovators whom I oppose are turning off attention from life to nature. They seem to think, that we are placed here to watch the growth of plants, or the motions of the stars. Socrates was rather of opinion, that what we had to learn was, how to do good, and avoid evil: "Οττι του μεγάροισι κακόνταγαθόντε τέτυκται.

Of institutions we may judge by their effects. From this wonder-working academy I do not know that there ever proceeded any man very eminent for knowledge: its only genuine product, I believe is a small History of Poetry, written in Latin, by his nephew Philips, of which perhaps none of my readers has ever heard.*

That in his school, as in every thing else which he undertook, he laboured with great diligence, there is no reason for doubting. One part of his method deserves general imitation. He was careful to instruct his scholars in religion. Every Sunday was spent upon theology; of which he dictated a short system, gathered from the writers that were then fashionable in the Dutch universities.

* Johnson_did not here allude to Philips's Theatrum Poetarum, as has been ignorantly supposed, but (as he himself informed Mr. Ma. lone) to another work by the same author, intituled, “Tractatulus de Carmine Dramatico Poetarum Veterum præsertim in Choris Tragicis et veteris Comediæ. Cui subjungitur compendiosa enumeratio poetarum (saltum quorum fama maxime enituit) qui a tempore Dantis Aligerii usque ad hanc ætatem claruerunt,” &c.-J. B.

He set his pupils an example of hard study and spare diet; only now and then he allowed himself to pass a day of festivity and indulgence with some gay gentlemen of Gray's Inn.

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