The third volume of the Harvard Classics contains a broad sample of the works of older English authors. As a result, the writing styles did not at times lend themselves to easy interpretation. Puzzling through the various sentences, however, revealed a style of English at once nuanced and beautifully precise.
The volume begins with Sir Francis Bacon's Essays or Counsels, Civil and Moral, a collection of essays the subjects of which are well encapsulated in the title. Some of the essays are ruthlessly practical; others more esoteric. Bacon's musings on ideal humanity are continued in his other work in the volume, The New Atlantis, which is a distinctly Baconian version of Thomas More's Utopia. The narrative is set in the first person, describing the discovery by Europeans of Bensalem, an ideal commonwealth in the Pacific Ocean. Through the frame of the story, Bacon describes the island's history, conversion to Christianity, and cultural traditions. Regardless of the extent to which he got them "right", Bacon's political and religious ideals lend themselves well to thoughtful discussion.
The writings of the next author cemented him, for me, as one of the most capable masters of the English language of the past several centuries. I am referring, of course, to John Milton, two of whose prose works feature in this volume: Areopagitica and Tractate on Education. The former is an impassioned defense of freedom of the press to the Lords and Commons, who had passed a law requiring printed books to be licensed and approved. In fifty pages of brilliant English composition, Milton systematically exposes the weaknesses of the licensing law and defends the necessity of a free press. Though his speech did little to change the law (which lapsed many decades later and was not renewed), it leaves us with a fascinating portrait of Milton's thought. This portrait is extended in his Tractate on Education, which describes the ideal education that a youth should receive from the age of 12 to the age of 21. As one might well expect from a man as educated as the author, this is no trivial education. Indeed, if a nation, in the education and upbringing of its youth, were to scrupulously follow Milton's regimen of multilingualism and historical literacy, it would never want of educated individuals.
Concluding the volume is Sir Thomas Browne's Religio Medici, correctly described by some as a psychological self-portrait. Here are the musings of an eccentric man. He describes with no pretense of euphemism his deliberations about faith, reason, religion, and virtue, in paragraphs ranging from the provokingly direct to the blissfully unaware (this latter is perhaps best seen in Browne's expenditure of an entire page in defense of his humility). While not as edifying as Bacon and Milton, Browne's contribution provides a stimulating perspective on questions of ultimate importance.
Volume 3 of the Harvard Classics, in my humble opinion, slightly edges Volume 1 in terms of quality, both of which exceed Volume 2. Whether one agrees with this assessment or not, scrutinizing the works of Bacon, Milton, and Browne provides both an illuminating picture of intellectual life in 17th-century England and a set of intriguing perspectives on topics of life, religion, and liberty.