Discontinuities in Milton's Early Public Self-Representation

Abstract

heroism of Milton's timely stand against tyranny of Bishops during 1641-1642 is a romantic story. As Masson in his monumental Life records, Milton, untitled Englishman, still in his 'green years,' had come forward to denounce Prelacy, and, in doing so, to oppose traditions of his country, and 'contest with men of high estimation'.' Milton returns to England from Italy unknown to either tyrant or oppressed: Without as yet knowing fact, Root-and-Branch party had a possible leader at hand in one Englishman who, neither in Church nor in Parliament, and though with a character and thoughts of his own which might have made his party services at any difficult to obtain or to keep, yet did at assent with his whole soul to Anti-Prelatic movement (2: 203). When at last this unknown but utterly self-possessed individual speaks, his voice sounds like a trumpet-blast (2: 239): The very opening [of his first pamphlet, Of Reformation], if had been accustomed to pamphlets of day, would have astonished you (2: 240). What in particular would have astonished you, according to Masson, is sound of freedom, sound of an individual raising his voice against authority of past: One is struck here by perfect freedom, amounting to irreverence, with which writer speaks of Cranmer, Ridley, Latimer, and others, remembered as worthies and martyrs of their time (2: 241). Milton's opposition to Bishops means nothing less than denial of all those who uphold the right of past to control present (2: 242). freedom explicit in what he says is implicit in way he says it: at end of his first tract, Milton 'bursts all bounds of ordinary literary form (2: 245). People naturally wished to know who this son of Liberty (2: 262) was: Who are ... that talk in this high strain? Masson imagines them asking, Come forth and show yourself (2: 383). In his fourth pamphlet, Reason of Church-Government, he did come forth and there he revealed his