“For the Sake of Liberty” 1652–1654the cause of the English people and thus of Liberty herself” (549). He makes his
blindness part of his character as epic bard and epic hero, placing himself with blind
classical and biblical seers (Tiresias, Phineus, Isaac, and Jacob), as well as with blind
generals and statesmen (Timoleon of Corinth, Appius Claudius, Caecilius Metellus,
and Dandolo the Doge of Venice). Also, drawing a parallel between Achilles’ choice
of glorious victory over Troy at the cost of early death and his own choice of
service to country in conquering Salmasius at the cost of his remaining vision, he
finds his choice more noble, “as duty is of itself more substantial than glory (587–8).
More’s sneers about Milton’s blindness also prompt Milton to recognize and
represent himself as a Christian hero. He has painfully considered – as what Puritan
would not – that his blindness might be a divine punishment for heinous sin, but a
rigorous self-examination has affirmed the essential goodness of his life and mo-
tives. The statement sounds self-righteous, but I think we need not doubt the self-
examination that produced it:
I call upon Thee, my God, who knowest my inmost mind and all my thoughts, to
witness that (although I have repeatedly examined myself on this point as earnestly as
I could, and have searched all the corners of my life) I am conscious of nothing, or of
no deed, either recent or remote, whose wickedness could justly occasion or invite
upon me this supreme misfortune.... I have written nothing... that I was not then
and am not now convinced that it was right and true and pleasing to God. And I
swear that my conduct was not influenced by ambition, gain, or glory, but solely by
considerations of duty, honor, and devotion to my country. I did my utmost not only
to free my country, but also to free the church. (587)Accordingly, he takes his blindness as an occasion for practicing Christian patience
in affliction: “I stand unmoved and steady.” He draws consolation from his many
friendships, from the continued honor and employment offered by his govern-
ment, and especially from the evidences of God’s “fatherly mercy and kindness
towards me,” and so he is able to “bow to his divine will” (589–91). Moreover, he
anticipates that physical blindness may lead him (as it has others) to heightened
spiritual insight, the inner light of prophecy:
There is a certain road which leads through weakness, as the apostle teaches, to the
greatest strength.... To be sure, we blind men are not the least of God’s concerns.... Divine law and divine favor have rendered us not only safe from the injuries of
men, but almost sacred.... And divine favor not infrequently is wont to lighten these
shadows again, once made, by an inner and far more enduring light.^152
In this treatise Milton bases his political theory more firmly than before on two
Platonic/Aristotelian principles which he equates with natural law: that the best
and most worthy, whatever their numbers, should govern; and that particular forms
of government will necessarily conform to the nature of the citizens: