Kitabı oku: «A Few Words About the Devil, and Other Biographical Sketches and Essays», sayfa 2

It was my fortune to be associated with the Reform League from its earliest moments until its dissolution. It is hardly worth while to repeat the almost stereotyped story of the successful struggle made by the League for Parliamentary Reform. E. Beales, Esq., was the President of the League, and I was one of its Vice-Presidents, and continued nearly the whole time of its existence a member of its executive. The whole of my services and journeys were given to the League without the slightest remuneration, and I repeatedly, and according to my means, contributed to its funds. When I resigned my position on the executive I received from Mr. George Howell, the Secretary, and from Mr. Beales, the President, the most touching and flattering letters as to what Mr. Beales was pleased to describe as the loyalty and utility of my services to the League. Mr. George Howell concluded a long letter as follows: "Be pleased to accept my assurance of sincere regards for your manly courage, consistent and honorable conduct in our cause, and for your kindly consideration for myself as Secretary of this great movement on all occasions." These letters have additional value from the fact that Mr. Beales, whom I sincerely respect, differs widely from me in matters of faith, and Mr. Howell is, fortunately, far from having any friendly feeling toward me. It was while on the Executive of this League that I first became intimately acquainted with Mr. George Odger, and had reason to be pleased with the straightforward course he pursued, and the honest work he did as one of the Executive Committee. Mr. John Baxter Langley and Mr. R. A. Cooper were also among my most prominent co-workers.

My sympathy with Ireland, and open advocacy of justice for the Irish, nearly brought me into serious trouble. Some who were afterward indicted as the chiefs of the so-called Fenian movement, came to me for advice. So much I see others have written, and the rest of this portion of my autobiography I may write some day. At present there are men not out of danger whom careless words might imperil, and as regards myself I shall not be guilty of the folly of printing language which a government might use against me. My pamphlet on the Irish Question, published in 1866, won a voluntary letter of warm approval from Mr. Gladstone, the only friendly writing I ever received from him in my life.

At Huddersfield, the Philosophical Hall having been duly hired for my lectures, pious influence was brought to bear on the lessee to induce him to break the contract. Fortunately what in law amounted to possession had been given, and on the doors being locked against me, I broke them open, and delivered my lecture to a crowded and most orderly audience. I was arrested, and an attempt was made to prosecute me before the Huddersfield magistrates; but I defended myself with success, and defeated with ease the Conservative solicitor, N. Learoyd, who had been specially retained to insure my committal to jail.

In 1868 I entered into a contest with the Conservative Government which, having been continued by the Gladstone Government, finished in 1869 with a complete victory for myself. According to the then law every newspaper was required to give sureties to the extent of £800 against blasphemous or seditious libel. I had never offered to give these sureties, as they would have probably been liable to forfeiture about once a month. In March, 1868, the Disraeli Government insisted on my compliance with the law. I refused. The Government then required me to stop my paper. I printed on the next issue, "Printed in Defiance of Her Majesty's Government." I was then served with an Attorney-General's information, containing numerous counts, and seeking to recover enormous penalties. I determined to be my own barrister, and while availing myself in consultation of the best legal advice, I always argued my own case. The interlocutory hearings before the Judges in Chambers were numerous, for I took objection to nearly every step made by the government, and I nearly always succeeded. I also brought the matter before Parliament, being specially backed in this by Mr. Milner Gibson, Mr. John Stuart Mill, and Mr. E. H. J. Crawford. When the information was called on for trial in a crowded court before Mr. Baron Martin, the Government backed out, and declined to make a jury; so the prosecution fell to the ground. Strange to say, it was renewed by the Gladstone Government, who had the coolness to offer me, by the mouth of Attorney-General Collier, that they would not enforce any penalties if I would stop the paper, and admit that I was in the wrong. This I declined, and the prosecution now came on for trial before Baron Bramwell and a special jury. Against me were the Attorney-General, Sir R. Collier, the Solicitor-General, Sir J. D. Coleridge, and Mr. Crompton Hutton. I found that these legal worthies were blundering in their conduct of the trial, and at nisi prius I let them obtain a verdict, which however, I reversed on purely technical grounds, after a long argument, which I sustained before Lord Chief Baron Kelly and a full court sitting in Banco. Having miserably failed to enforce the law against me, the Government repealed the statute, and I can boast that I got rid of the last shackle of the obnoxious English press laws. Mr. J. S. Mill wrote me: "You have gained a very honorable success in obtaining a repeal of the mischievous Act by your persevering resistance." The Government, although beaten, refused to reimburse me any portion of the large outlay incurred in fighting them.

It has always been my ambition to enter Parliament, and at the General Election for 1808 I, for the first time, entered the arena as a candidate. I was beaten; but this is scarcely wonderful. I had all the journals in England except three against me. Every idle or virulent tale which folly could distort or calumny invent was used against me. Despite all, I polled nearly 1,100 votes, and I obtained unasked, but not ungratefully listened to, the public acknowledgments from the Mayor of the borough, also from one of my competitors, Mr. Charles Gilpin, as to the loyal manner in which I had fought the contest through.

During the election struggle libels rained from all sides. One by the late Mr Capper, M. P., seeking reelection at Sandwich, was the monstrous story, that in the open square at Northampton I had taken out my watch and defied God to show his power by striking me dead in five minutes. Challenged for his authority Mr. Capper pretended to have heard the story from Mr. C. Gilpin, M. P., who indignantly denied being any party to the falsehood. I insisted on an apology from Mr. Capper, which being refused I sued him, but he died soon after the writ was served. The story was not an original invention by Mr. Capper; it had been reported of Abner Kneeland thirty years before, and is still a favorite one with pious missionaries at street corners. A still more outrageous slander was inserted in the Razor, a pseudo-comic weekly. I compelled this journal to give a full apology, but not until after two years' litigation, and a new trial had been ordered. When obliged to recant, the Christian proprietor became insolvent, to avoid payment of the costs. Unfortunately born poor, my life had been one continued struggle, and the burden of my indebtedness was sorely swollen in this and similar contests.

Probably the most severe, and to me certainly the most costly, struggle has been on the oath question. Formerly it was a fatal objection against the competency of a witness who did not believe in a Deity and in a future state of rewards and punishments. Several attempts had been made to alter the law, but they had all failed; and indeed Sir J. Trevelyan's measures only provided for affirmation, and did not seek to abolish the incompetency. In a case in which I was plaintiff in the Court of Common Pleas, my evidence was objected to, and I determined to fight the matter through every possible court, and to get the law changed if possible.

I personally argued the case before Lord Chief Justice Bovill and a full Bench, in the Court of Common Pleas, and with the aid of the present Mr. Justice Denman and the late Lord Chancellor Hatherly, the law was twice altered in Parliament. Before victory was ultimately obtained I had to carry the case into the Court of Error, and I prepared and sent out at my own cost more than two hundred petitions to Parliament. Ultimately the Evidence Amendment Act, 1869, and the Evidence Further Amendment Act, 1870, gave Freethinkers the right to enter the witness box, and I won my suit. The Christian defendant finished by becoming bankrupt, and I lost a terribly large sum in debt and costs. The original debt and interest were over £300, and the costs of the various proceedings were very heavy.

In the winter of 1870 the Mirfield Town Hall, which had been properly taken and paid for for two nights' lectures, was refused by the proprietors, who barricaded the hall, and obtained a great force of police from the neighborhood. In order that the law might be clearly settled on this matter, I brought an action to try the question, and although the late Mr. Justice Willis expressed himself strongly in my favor, it was held by Mr. Justice Mellor at nisi prius that nothing, except a deed under seal or an actual demise, would avail. A mere agreement for a user of a hall was a license revocable at will, even when for a valuable consideration. This convinced me that when hall proprietors break their contracts, I must enforce my rights as I did at Huddersfield, and have done in other places.

During the Franco-Prussian struggle I remained neutral until the 4th of September. I was against Bismark and his blood-and-iron theory, but I was also against the Empire and the Emperor; so I took no part with either. I was lecturing at Plymouth the day the decheance was proclaimed, and immediately after wrote my first article in favor of Republican France. I now set to work and organized a series of meetings in London and the provinces, some of which were cooperated in by Dr. Congreve, Professor Beesly, and other prominent members of the Positivist party. These meetings exercised some little effect on the public opinion in this country, but unfortunately the collapse on the part of France was so complete, and the resources commanded by Bismark and Moltke so vast, that, except as expressing sympathy, the results were barren. In October, 1870, I, without any previous communication from myself to them, received from the Republican Government at Tours a long and flattering letter, signed by Leon Gambetta, Adolphe Cremieux, Al Glais Bizoin, and Admiral Fourichon, declaring that they, as members of the "Gouvernement de la Defense Nationale, reunis en delegation a Tours," "tiennent a honneur de vous remercier chalereusement du noble concours que vous apportez a la cause de la France." On the 2d of February, 1871, M. Tissot, the Charge d'Affaires of France in England, wrote me: "Quant a moi, mon cher ami, le ne puis que constater ici, comme je l'ai deja fait, comme je le feraien toute occasion, la dette que nous avons contracted envers vous. Vous nous avez donne votre temps, votre activite, votre eloquence, votre ame, la meilleure partie de vous meme, en un mot; la France que vous avez ete seule a defendre ne l'oubliera jamais." This is probably a too flattering estimate of my services to France, but coming from the official representative of the French Republic, I feel entitled to insert it. In September, 1871, Monsieur Emmanuel Arago, member of the Provisional Government of the 4th of September, wrote the following words upon the letter which had been sent me, as above mentioned, in October, 1870, by the Delegate Government of Tours: "En lisant cette lettre, j'eprouve tres vivement le regret de n'avoir pu, en-ferme dans Paris, joindre ma signature a celles de mes collegues de la delegation de Tours. Mr. Bradlaugh est et sera toujours dans la Republique notre concitoyen."

During 1870, 1871, and 1872, 1 held several debates with the Rev. A. J. Harrison, formerly of Huddersfield. The first at Newcastle, in the splendid Town Hall of that place, was attended by about 5,000 persons. The second debate at Bristol, was notable from being presided over by Professor Newman. The third discussion was at Birmingham, and was an attempt at the Socratic method, and the last platform encounter, was in the New Hall of Science, London. Of the Rev. Mr. Harrison it is enough I should say that, a few weeks since, when rumor put my life in danger, he was one of the first to write a kindly and unaffected letter of sympathy to Mrs. Bradlaugh.

When the great cry of thanksgiving was raised for the recovery of the Prince of Wales, I could not let it pass without protest. While he lay dangerously ill I had ceased to make any attack on himself or family, but I made no pretense of a grief I did not feel. When the thanksgiving day was fixed, and tickets for St. Paul's were sent by the Lord Chamberlain to working men representatives, I felt it right to hold a meeting of protest, which was attended by a crowded audience in the New Hall of Science.

The "right of meeting" has given me three important occasions of measuring swords with the Government during the last few years, and each time defeat has attended the Government. The first, the Hyde Park meeting, where I acted in accord with Mr. Beales, to whom as chief, let the honor go of this conflict. The second was on the 31st July, 1871, under the following circumstances. A meeting had been held by Mr. G. Odger and some of his friends in Hyde Park, on Sunday the 30th of July, to protest against the grant to Prince Arthur; this meeting was adjourned until the following evening. Late on the Sunday afternoon, the adjourned meeting was forbidden by the Government. Early on Monday morning Mr. Odger applied to me to give the friends the benefit of my legal knowledge and personal influence. I consented, and the Government persevering, I took my share of the responsibility of the gathering, and signed with Mr. Odger a new notice convening the meeting. The Home Office not only served us also with a written prohibition, but threatened and prepared to use force. I immediately gave Mr. Bruce notice that the force would be illegal, and that it would be resisted. At the last moment, and in fact only some half hour before the meeting commenced, the Government abandoned its prohibition, and an enormous meeting of a most orderly character was held in absolute defiance of the authorities.

The more recent case was in December, 1872, when finding that Mr. Odger, Mr. Bailey, and others, had been prosecuted under some monstrous and ridiculous regulations invented by Mr. Ayrton, I, on my own responsibility, determined to throw down the gauntlet to the Government. I did this most successfully, and soon after the opening of Parliament the obnoxious regulations were annulled.

It is at present too early to speak of the Republican movement in England, which I have sought, and not entirely without success, to organize on a thoroughly legal basis. It is a fair matter for observation that my lectures on "The Impeachment of the House of Brunswick," have been delivered to crowded audiences assembled in some of the finest halls in England and Scotland, notably the Free Trade Hall, Manchester, the Town Hall, Birmingham, the Town Hall, Northampton, and the City Hall, Glasgow. It is, as far as I am aware, the first time any English citizen has, without tumult or disorder and in buildings belonging to various Municipalities, directly challenged the hereditary right of the reigning family.

In penning the foregoing sketch I had purposely to omit many facts connected with branches of Italian, Irish, and French politics. I have also entirely omitted my own struggles for existence. The political parts are left out because there are secrets which are not my own alone, and which may not bear full telling for many years to come. The second, because I hope that another year or two of hard work may enable me to free myself from the debt load which for some time has hung heavily round me.

A FEW WORDS ABOUT THE DEVIL

To have written under this head in the reign of James Rex, of pious memory, would have, probably, procured for me, without even the perusal of my pamphlet, the reputation of Dr. Faustus, and a too intimate acquaintance with some of the pleasant plans of torturing to death practiced by the clever witch-finders of that day. I profess, however, no knowledge of the black art, and am entirely unskilled in diablerie, and feel quite convinced that the few words I shall say about his Satanic Majesty will not be cause of any unholy compacts in which bodies or souls are signed away in ink suspiciously red.

In many countries, dealing with the Devil has been a perilous experiment. In 1790, an unfortunate named Andre Dubuisson was confined in the Bastile, charged with raising the Devil. To prevent even the slightest apprehension on the part of my reader that I have any desire or intent toward placing him unpleasantly near a black-visaged, sulphureous-constitutioned individual, horned like an old goat, with satyr-like legs, a tail of unpleasant length, and a disposition to buy a body from any unfortunate wight ready to dispose of it, I have only to assert my intention of treating the subject entirely from a biblical point of view. Doubtless I ought to do this; the Christian Devil is a bible institution. I say, \ advisedly, the Christian Devil, because other religions have boasted their Devil, and it is well to prevent confusion. But I frankly admit that none of these religions have the honor of a Devil so devilish as our own. Indeed our Devil ought to be the best: it costs the most. No other religion besides our own can boast the array of Popes, Bishops, Conferences, Rectors, Incumbents, and paid preachers of various titles. And all these to preach against the Devil!

It is necessary, before entering upon my subject, that I should confess my little ability to do it justice. I am unable to say, certainly, whether I am writing about a singular Devil or a plurality of Devils. In one text "Devils" are mentioned,¹ recognizing a plurality; in another, "the Devil,"² as if there was but one. We may, however, fairly assume that either there is one Devil, more than one, or less than one; and, having thus cleared our path from mere numerical difficulties, we will proceed to give the Devil his due. Satan appears either to have been a child of God, or, at any rate, a most intimate acquaintance of the family; for we find that on "a day when the children of God came to present themselves before the Lord, that Satan came also among them;"³ and no surprise or disapprobation is manifested at his presence. The conversation narrated in the Book of Job as occurring between God and the Devil has, for us, a value proportioned to the rarity of the scene, and to the high character of the personages concerned.

We are, therefore, despite the infidel criticism of Martin Luther, who condemns the Book of Job as "a sheer argumentum fabulæ" determined to examine carefully the whole particulars for ourselves; and, in so doing, we are naturally surprised to find God, the omniscient, putting to Satan the query, Whence comest thou? We cannot suppose God, the all-wise, ignorant upon the subject, and we can not avoid a feeling of astonishment that such an interrogatory should have been made. Satan's reply, assuming its correctness – and this the text leaves us no reason to doubt – increases our surprise and augments our astonishment. The answer given is, "From going to and fro in the earth, and from going up and down it," In remarking on this answer, I do not address myself to those wretched persons who, relying on their reason and common sense, ignore the divine truth. I address myself to the true believer, and I ask, is he not astonished to find, from his bible, that Satan could have gone to and fro in the earth, and walked up and down, and yet not have met God, the omnipresent, occasionally during his journeying? The Lord makes no comment on Satan's reply, but says, "Hast thou not considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil?" It is rather extraordinary that God should wish to have the Devil's opinion on the only good man recorded as then living in the world: the more extraordinary when we know that God is all-wise, and knew Satan's opinion without asking it, and that God is immutable, and, therefore, would not be influenced by the expression of the Devil's opinion when uttered. Satan's answer is, "Doth Job fear God for naught? Hast thou not made an hedge about him, and about all that he hath on every side? Thou hast blest the work of his hand, and his substance is increased in the land; but put forth thine hand now and touch all that he hath, and he will curse thee to thy face." What is God's reply to this audacious assertion? Does he express his determination to protect the righteous Job? Does he use his power to rebuke the evil tempter? No. "The Lord said unto Satan, Behold all that he hath is in thy power; only upon himself put forth not thine hand." And this was Job's reward for being a perfect and upright man, one that feared God and eschewed evil. He was not sent to the Devil, but the Devil was sent to all that he had. And he lost all without repining – sons, daughters, oxen, asses, camels and sheep, all destroyed, and yet Job sinned not. Some divines have urged that we here get a beautiful picture of patience and contentment under wrong and misfortune. But I reply that it is not good to submit patiently to wrong, or to rest contented under misfortune. I urge that it is manlier far to resist wrong, nobler far to wage war against wrong, better far to carefully investigate the causes of wrong and misfortune, with a view to their removal. Contentment under wrong is a crime, voluntary submission under oppression is not the virtue some would have it to be.

"Again there was a day when the sons of God came to present themselves before the Lord [as if God's children could ever be absent from him], and Satan came also among them to present himself before the Lord. And the Lord said unto Satan, From whence comest thou? And Satan answered the Lord and said, From going to and fro in the earth, and from walking up and down in it. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth? a perfect and an upright man, one that feareth God and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against HIM TO DESTROY HIM WITHOUT CAUSE."

Can God be moved against a man to destroy him without a cause? If so, God is neither immutable nor all-wise. Yet the bible puts into God's mouth the terrible admission that the Devil had moved God against Job to destroy him without cause. If true, it destroys God's goodness; if false, then the bible is no revelation.

But Satan answered the Lord and said, "Skin for skin, yea, all that a man hath will he give for his life; put forth thine hand now and touch his bone and his flesh, and he will curse thee to thy face."

Does the Lord now drive the Devil from his presence? Is there any expression of wrath or indignation against his tempter? Not so. "The Lord said unto Satan, Behold, he is in thine hand, but save his life." And Job, being better than everybody else, finds himself smitten in consequence with sore boils from the sole of his foot unto his crown. The ways of the Lord are not as our ways, or this would seem the reverse of an encouragement to virtue.

We turn over the pages of our bible for further information on this diabolic theme.

After reading the account of the numbering by David attentively, one is puzzled by the apparent contradiction, that in one place "God" and in another "Satan" occurs.⁴

But it may be that there is more harmony between God and the Devil than ordinary men are aware. Unfortunately, we have not the advantage of great scholarship, but one erudite commentator on the bible tells us, in speaking of the Hebrew word Azazel: "This terrible and venerable name of God, through the pens of biblical glossers, has been a Devil, a mountain, a wilderness, and a he-goat."⁵ Well may incomprehensibility be an attribute of Deity, when, even to holy and reverend fathers, God has been sometimes undistinguishable from a he-goat or a Devil. Goats and Devils are alike represented with horns and tails. We trust that profanity will not enlarge on this sad confusion of ideas. Not possessing great lingual acquirements, we adhere to the English bible, believing that religion can never be improved by mere common sense, or human effort. We admire, without understanding, the skill of the Missionary, who makes the word "Mooigniazimoongo" an equivalent for God in the Sooahelee dialect, and who represents "original sin" to the Ottomi Indian by the word "Teacatzintiliztlatlacolli," and who recommends the Delaware to repentance as "Schiwelendamowitchewagan."

We do not wonder that in these translating thaumaturgic exploits God and Devil get mistaken for each other.

God is a spirit. Jesus was led up of the Spirit to be tempted of the Devil; and it is also true that spirits are very likely to lead men to the Devil. Too intimate acquaintance with whisky toddy overnight is often followed by the delirium tremens and blue-devils on the morrow. We advise our readers to eschew alike spirituous and spiritual mixtures. They interfere sadly with sober thinking, and play the Devil with your brains.

The history of the temptation of Jesus by the Devil has been dealt with in another essay.⁶ Yet it may be well to add the opinion of a Church of England divine in this place: "That the Devil should appear personally to the Son of God is certainly not more wonderful than that he should, in a more remote age, have appeared among the sons of God, in the presence of God himself, to tempt and torment the righteous Job."

But that Satan should carry Jesus, bodily and literally, through the air – first to the top of a high mountain, and then to the topmost pinnacle of the temple – is wholly inadmissible, it is an insult to our understanding.⁷ It is pleasant to be able to find so many clergymen, in these days, zealously repudiating their own creeds. I am not prepared to speak strongly as to the color of the Devil; white men paint him black, black men white; but, allowing for the prejudices of dark-colored and fair-skinned believers, an invisible green would not be an unreasonable tint. We presume that he is not colorless, as otherwise the Evangelists or the persons present would have labored under considerable difficulties in witnessing the casting out of the Devil from the man in the synagogue.⁸ This Devil is described as an unclean Devil, and it is, therefore, a fair inference that there are some clean Devils as well as dirty Devils. Printer's Devils are mostly unclean Devils, but then they are only little Devils, and we must not make too much of them. Nearly all the Devils seem to talk, and it has therefore been conjectured by some bachelor metaphysicians that they are of the feminine gender, but I see no reason to agree in this, and my wife is of a contrary opinion. The Devils are probably good Christians – one text tells us that they believe and tremble. It is a fact with some poor Devils that the more they believe the more they tremble. We are told in another text that the Devil goeth about like a roaring lion, seeking whom he may devour. He will have extremely bad taste, however, if he eat up the lean and bony working-classes, while so many fat bishops and stout archdeacons remain unconsumed.

Devils should be a sort of eternal salamander, for we are told there is everlasting fire prepared for the Devil and his angels,⁹ and that there is a lake of brimstone and fire, into which the Devil was cast.¹⁰ Perhaps instead of being salamander they will, while in the fire, be rather of the 'otter tribe; but this is a question which Mr. C. H. Spurgeon, who is a far better judge of brimstone than myself, would be more competent to settle. The Devil has, at least upon one occasion, figured as a controversialist. He disputed with the archangel Michael, contending about the body of Moses;¹¹ and in these degenerate days of personality in debate it is pleasant to know that the religious champion, unlike the Grants, Coopers, and Brindleys of the present period, was very civil toward his Satanic opponent. The Devil was once imprisoned for 1,000 years in a bottomless pit.¹² If a pit has no bottom, it seems but little confinement to shut the top; but with faith and prayer, even a good foundation may be obtained for a bottomless pit.

It is urged by some that the Devil was the serpent of Genesis – that is, that it was really Satan who, in this guise, tempted Eve. There is this difficulty in the matter: the Devil is a liar, but in the interview with Eve the serpent seems to have confined himself to the strict truth.¹³ There is, in fact, no point of resemblance – no horns, no hoof, nothing except the tail – which can be in any way identified.

The Old Testament speaks a little of the Devils, sometimes of Satan, but never of "The Devil," and it seems almost too much, in Matthew, to usher him in, in the temptation scene, without introduction, and as if he were an old acquaintance. I do not remember reading, in the Old Testament, anything about the lake of brimstone and fire; this feature of faith was reserved for the warmth of Christian love to inspire; the Pentateuch makes no reference to it. Zechariah, in a vision, saw "Joshua, the High-Priest, standing before the angel of the Lord, and Satan standing at his right hand to resist him."¹⁴ Why the Devil wanted to resist Joshua is not clear; but as Joshua's garments were in a very filthy state, it may be that he was preaching to the Priest the virtues of cleanliness. It is often said that cleanliness is next to godliness; I honestly confess that I should prefer a clean sinner to a dirty saint. Jesus said that one of the twelve disciples was a Devil,¹⁵ but I am not prepared to say whether he meant the unfaithful and cowardly Peter, to whom he intrusted the keys of Heaven, or Judas who sold him for money, just as would nearly any bishop of the present day. The bishops preach that it is as difficult for a rich man to get into Heaven as for a camel to go through the eye of a needle; yet they enrich themselves, and their families, as greedily and carelessly as if they, at any rate, never expected to smell brimstone as a consequence. You are told to resist the Devil, and he will flee from you;¹⁶ if this be true, he is a cowardly Devil, and thus does not agree quite with Milton's picture of his grand, defiant, almost heroism. But then Milton was a poet, and true religion has but little poetry in it.