areopagitica-第5节

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and　that　evil　manners　are　as　perfectly　learnt　without　books　a

thousand　other　ways　which　cannot　be　stopped；　and　evil　doctrine　not

with　books　can　propagate；　except　a　teacher　guide；　which　he　might

also　do　without　writing；　and　so　beyond　prohibiting；　I　am　not　able

to　unfold；　how　this　cautelous　enterprise　of　licensing　can　be

exempted　from　the　number　of　vain　and　impossible　attempts。　　And　he

who　were　pleasantly　disposed　could　not　well　avoid　to　liken　it　to

the　exploit　of　that　gallant　man　who　thought　to　pound　up　the　crows

by　shutting　his　park　gate。



Besides　another　inconvenience；　if　learned　men　be　the　first

receivers　out　of　books　and　dispreaders　both　of　vice　and　error；　how

shall　the　licensers　themselves　be　confided　in；　unless　we　can　confer

upon　them；　or　they　assume　to　themselves　above　all　others　in　the

land；　the　grace　of　infallibility　and　uncorruptedness？　　And　again；

if　it　be　true　that　a　wise　man；　like　a　good　refiner；　can　gather　gold

out　of　the　drossiest　volume；　and　that　a　fool　will　be　a　fool　with

the　best　book；　yea　or　without　book；　there　is　no　reason　that　we

should　deprive　a　wise　man　of　any　advantage　to　his　wisdom；　while　we

seek　to　restrain　from　a　fool；　that　which　being　restrained　will　be

no　hindrance　to　his　folly。　　For　if　there　should　be　so　much

exactness　always　used　to　keep　that　from　him　which　is　unfit　for　his

reading；　we　should　in　the　judgment　of　Aristotle　not　only；　but　of

Solomon　and　of　our　Saviour；　not　vouchsafe　him　good　precepts；　and　by

consequence　not　willingly　admit　him　to　good　books；　as　being　certain

that　a　wise　man　will　make　better　use　of　an　idle　pamphlet；　than　a

fool　will　do　of　sacred　Scripture。



'Tis　next　alleged　we　must　not　expose　ourselves　to　temptations

without　necessity；　and　next　to　that；　not　employ　our　time　in　vain

things。　　To　both　these　objections　one　answer　will　serve；　out　of　the

grounds　already　laid；　that　to　all　men　such　books　are　not

temptations；　nor　vanities；　but　useful　drugs　and　materials　wherewith

to　temper　and　compose　effective　and　strong　medicines；　which　man's

life　cannot　want。　　The　rest；　as　children　and　childish　men；　who　have

not　the　art　to　qualify　and　prepare　these　working　minerals；　well　may

be　exhorted　to　forbear；　but　hindered　forcibly　they　cannot　be　by　all

the　licensing　that　Sainted　Inquisition　could　ever　yet　contrive。　

Which　is　what　I　promised　to　deliver　next：　that　this　order　of

licensing　conduces　nothing　to　the　end　for　which　it　was　framed；　and

hath　almost　prevented　me　by　being　clear　already　while　thus　much

hath　been　explaining。　　See　the　ingenuity　of　Truth；　who；　when　she

gets　a　free　and　willing　hand；　opens　herself　faster　than　the　pace　of

method　and　discourse　can　overtake　her。



It　was　the　task　which　I　began　with；　to　show　that　no　nation；　or

well…instituted　state；　if　they　valued　books　at　all；　did　ever　use

this　way　of　licensing；　and　it　might　be　answered；　that　this　is　a

piece　of　prudence　lately　discovered。　　To　which　I　return；　that　as　it

was　a　thing　slight　and　obvious　to　think　on；　so　if　it　had　been

difficult　to　find　out；　there　wanted　not　among　them　long　since　who

suggested　such　a　course；　which　they　not　following；　leave　us　a

pattern　of　their　judgment　that　it　was　not　the　rest　knowing；　but　the

not　approving；　which　was　the　cause　of　their　not　using　it。



Plato；　a　man　of　high　authority；　indeed；　but　least　of　all　for　his

Commonwealth；　in　the　book　of　his　Laws；　which　no　city　ever　yet

received；　fed　his　fancy　by　making　many　edicts　to　his　airy

burgomasters；　which　they　who　otherwise　admire　him　wish　had　been

rather　buried　and　excused　in　the　genial　cups　of　an　Academic　night

sitting。　　By　which　laws　he　seems　to　tolerate　no　kind　of　learning

but　by　unalterable　decree；　consisting　most　of　practical　traditions；

to　the　attainment　whereof　a　library　of　smaller　bulk　than　his　own

Dialogues　would　be　abundant。　　And　there　also　enacts；　that　no　poet

should　so　much　as　read　to　any　private　man　what　he　had　written；

until　the　judges　and　law…keepers　had　seen　it；　and　allowed　it。　　But

that　Plato　meant　this　law　peculiarly　to　that　commonwealth　which　he

had　imagined；　and　to　no　other；　is　evident。　　Why　was　he　not　else　a

lawgiver　to　himself；　but　a　transgressor；　and　to　be　expelled　by　his

own　magistrates；　both　for　the　wanton　epigrams　and　dialogues　which

he　made；　and　his　perpetual　reading　of　Sophron　Mimus　and

Aristophanes；　books　of　grossest　infamy；　and　also　for　commending　the

latter　of　them；　though　he　were　the　malicious　libeller　of　his　chief

friends；　to　be　read　by　the　tyrant　Dionysius；　who　had　little　need　of

such　trash　to　spend　his　time　on？　　But　that　he　knew　this　licensing

of　poems　had　reference　and　dependence　to　many　other　provisos　there

set　down　in　his　fancied　republic；　which　in　this　world　could　have　no

place：　and　so　neither　he　himself；　nor　any　magistrate　or　city；　ever

imitated　that　course；　which；　taken　apart　from　those　other

collateral　injunctions；　must　needs　be　vain　and　fruitless。　　For　if

they　fell　upon　one　kind　of　strictness；　unless　their　care　were　equal

to　regulate　all　other　things　of　like　aptness　to　corrupt　the　mind；

that　single　endeavour　they　knew　would　be　but　a　fond　labour；　to　shut

and　fortify　one　gate　against　corruption；　and　be　necessitated　to

leave　others　round　about　wide　open。



If　we　think　to　regulate　printing；　thereby　to　rectify　manners；　we

must　regulate　all　recreation　and　pastimes；　all　that　is　delightful

to　man。　　No　music　must　be　heard；　no　song　be　set　or　sung；　but　what

is　grave　and　Doric。　　There　must　be　licensing　dancers；　that　no

gesture；　motion；　or　deportment　be　taught　our　youth　but　what　by

their　allowance　shall　be　thought　honest；　for　such　Plato　was

provided　of。　　It　will　ask　more　than　the　work　of　twenty　licensers　to

examine　all　the　lutes；　the　violins；　and　the　guitars　in　every　house；

they　must　not　be　suffered　to　prattle　as　they　do；　but　must　be

licensed　what　they　may　say。　　And　who　shall　silence　all　the　airs　and

madrigals　that　whisper　softness　in　chambers？　　The　windows　also；　and

the　balconies　must　be　thought　on；　there　are　shrewd　books；　with

dangerous　frontispieces；　set　to　sale；　who　shall　prohibit　them；

shall　twenty　licensers？　　The　villages　also　must　have　their　visitors

to　inquire　what　lectures　the　bagpipe　and　the　rebeck　reads；　even　to

the　ballatry　and　the　gamut　of　every　municipal　fiddler；　for　these

are　the　countryman's　Arcadias；　and　his　Monte　Mayors。



Next；　what　more　national　corruption；　for　which　England　hears　ill

abroad；　than　household　gluttony：　who　shall　be　the　rectors　of　our

daily　rioting？　　And　what　shall　be　done　to　inhibit　the　multitudes

that　frequent　those　houses　where　drunkenness　is　sold　and　harboured？　

Our　garments　also　should　be　referred　to　the　licensing　of　some　more

sober　workmasters　to　see　them　cut　into　a　less　wanton　garb。　　Who

shall　regulate　all　the　mixed　conversation　of　our　youth；　male　and

female　together；　as　is　the　fashion　of　this　country？　　Who　shall

still　appoint　what　shall　be　discoursed；　what　presumed；　and　no

further？　　Lastly；　who　shall　forbid　and　separate　all　idle　resort；

all　evil　company？　　These　things　will　be；　and　must　be；　but　how　they

shall　be　least　hurtful；　how　least　enticing；　herein　consists　the

grave　and　governing　wisdom　of　a　state。



To　sequester　out　of　the　world　into　Atlantic　and　Utopian　polities；

which　never　can　be　drawn　into　use；　will　not　mend　our　condition；　but

to　ordain　wisely　as　in　this　world　of　evil；　in　the　midst　whereof　God

hath　placed　us　unavoidably。　　Nor　is　it　Plato's　licensing　of　books

will　do　this；　which　necessarily　pulls　along　with　it　so　many　other

kinds　of　licensing；　as　will　make　us　all　both　ridiculous　and　weary；

and　yet　frustrate；　but　those　unwritten；　or　at　least　unconstraining；

laws　of　virtuous　education；　religious　and　civil　nurture；　which

Plato　there　mentions　as　the　bonds　and　ligaments　of　the

commonwealth；　the　pillars　and　the　sustainers　of　every　written

statute；　these　they　be　which　will　bear　chief　sway　in　such　matters

as　these；　when　all　licensing　will　be　easily　eluded。　　Impunity　and

remissness；　for　certain；　are　the　bane　of　a　commonwealth；　but　here

the　great　art　lies；　to　discern　in　what　the　law　is　to　bid　restraint

and　punishment；　and　in　what　things　persuasion　only　is　to　work。



If　every　action；　which　is　good　or　evil　in　man　at　ripe　years；　were

to　be　under　pittance　and　prescription　and　compulsion；　what　were

virtue　but　a　name；　what　praise　could　be　then　due　to　well…doing；

what　gramercy　to　be　sober；　just；　or　continent？　　Many　there　be　that

complain　of　divine　Providence　for　suffering　Adam　to　transgress；

foolish　tongues！　　When　God　gave　him　reason；　he　gave　him　freedom　to

choose；　for　reason　is　but　choosing；　he　had　been　else　a　mere

artificial　Adam；　such　an　Adam　as　he　is　in　the　motions。　　We

ourselves　esteem　not　of　that　obedience；　or　love；　or　gift；　which　is

of　force：　God　therefore　left　him　free；　set　before　him　a　provoking

object；　ever　almost　in　his　eyes；　herein　consisted　his　merit；　herein

the　right　of　his　reward；　the　praise　of　his　abstinence。　　Wherefore

did　he　create　passions　within　us；　pleasures　round　ab