the commonwealth of oceana-第3章
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dvantage of the land； can make the sea tributary； so Venice； by the advantage of the sea； in whose arms she is impregnable； can make the land to feed her gulf。 For the colonies in the Indies； they are yet babes that cannot live without sucking the breasts of their mother cities； but such as I mistake if when they come of age they do not wean themselves； which causes me to wonder at princes that delight to be exhausted in that way。 And so much for the principles of power； whether national or provincial； domestic or foreign； being such as are external； and founded in the goods of fortune。 I come to the principles of authority； which are internal； and founded upon the goods of the mind。 These the legislator that can unite in his government with those of fortune； comes nearest to the work of God； whose government consists of heaven and earth； which was said by Plato； though in different words； as； when princes should be philosophers； or philosophers princes； the world would be happy。 And says Solomon： 〃There is an evil which I have seen under the sun； which proceeds from the ruler （enimvero neque nobilem； neque ingenuum； nec libertinum quidem armis praeponere； regia utilitas est）。 Folly is set in great dignity； and the rich （either in virtue and wisdom； in the goods of the mind； or those of fortune upon that balance which gives them a sense of the national interest） sit in low places。 I have seen servants upon horses； and princes walking as servants upon the earth。〃 Sad complaints； that the principles of power and of authority； the goods of the mind and of fortune； do not meet and twine in the wreath or crown of empire！ Wherefore； if we have anything of piety or of prudence； let us raise ourselves out of the mire of private interest to the contemplation of virtue； and put a hand to the removal of 〃this evil from under the sun；〃 this evil against which no government that is not secured can be good； this evil from which the government that is secure must be perfect。 Solomon tells us that the cause of it is from the ruler； from those principles of power； which； balanced upon earthly trash； exclude the heavenly treasures of virtue； and that influence of it upon government which is authority。 We have wandered the earth to find out the balance of power； but to find out that of authority we must ascend； as I said； nearer heaven； or to the image of God； which is the soul of man。 The soul of man （whose life or motion is perpetual contemplation or thought） is the mistress of two potent rivals； the one reason； the other passion； that are in continual suit； and； according as she gives up her will to these or either of them； is the felicity or misery which man partakes in this mortal life。 For； as whatever was passion in the contemplation of a man； being brought forth by his will into action； is vice and the bondage of sin； so whatever was reason in the contemplation of a man； being brought forth by his will into action； is virtue and the freedom of soul。 Again； as those actions of a man that were sin acquire to himself repentance or shame； and affect others with scorn or pity； so those actions of a man that are virtue acquire to himself honor； and upon others authority。 Now government is no other than the soul of a nation or city： wherefore that which was reason in the debate of a commonwealth being brought forth by the result； must be virtue； and forasmuch as the soul of a city or nation is the sovereign power； her virtue must be law。 But the government whose law is virtue； and whose virtue is law； is the same whose empire is authority； and whose authority is empire。 Again； if the liberty of a man consists in the empire of his reason； the absence whereof would betray him to the bondage of his passions； then the liberty of a commonwealth consists in the empire of her laws； the absence whereof would betray her to the lust of tyrants。 And these I conceive to be the principles upon which Aristotle and Livy （injuriously accused by Leviathan for not writing out of nature） have grounded their assertion； 〃that a commonwealth is an empire of laws and not of men。〃 But they must not carry it so。 〃For；〃 says he； 〃the liberty whereof there is so frequent and honorable mention in the histories and philosophy of the ancient Greeks and Romans； and the writings and discourses of those that from them have received all their learning in the politics； is not the liberty of particular men； but the liberty of the commonwealth。〃 He might as well have said that the estates of particular men in a commonwealth are not the riches of particular men； but the riches of the commonwealth； for equality of estates causes equality of power； and equality of power is the liberty； not only of the commonwealth； but of every man。 But sure a man would never be thus irreverent with the greatest authors； and positive against all antiquity without some certain demonstration of truth and what is it？ Why； 〃there is written on the turrets of the city of Lucca in great characters at this day the word LIBERTAS； yet no man can thence infer that a particular man has more liberty or immunity from the service of the commonwealth there than in Constantinople。 Whether a commonwealth be monarchical or popular the freedom is the same。〃 The mountain has brought forth； and we have a little equivocation！ For to say that a Lucchese has no more liberty or immunIty from the laws of Lucca than a Turk has from those of Constantinople； and to say that a Lucchese has no more liberty or immunity by the laws of Lucca； than a Turk has by those of Constantinople； are pretty different speeches。 The first may be said of all governments alike； the second scarce of any two； much less of these； seeing it is known that； whereas the greatest Bashaw is a tenant； as well of his head as of his estate； at the will of his lord； the meanest Lucchese that has land is a freeholder of both； and not to be controlled but by the law； and that framed by every private man to no other end （or they may thank themselves） than to protect the liberty of every private man； which by that means comes to be the liberty of the commonwealth。 But seeing they that make the laws in commonwealths are but men； the main question seems to be； how a commonwealth comes to be an empire of laws； and not of men？ or how the debate or result of a commonwealth is so sure to be according to reason； seeing they who debate； and they who resolve； be but men？ 〃And as often as reason is against a man； so often will a man be against reason。〃 This is thought to be a shrewd saying； but will do no harm； for be it so that reason is nothing but interest； there be divers interests； and so divers reasons。 As first； there is private reason； which is the interest of a private man。 Secondly； there is reason of state； which is the interest （or error； as was said by Solomon） of the ruler or rulers； that is to say； of the prince； of the nobility； or of the people。 Thirdly there is that reason； which is the interest of mankind； or of the whole。 〃Now if we see even in those natural agents that want sense； that as in themselves they have a law which directs them in the means whereby they tend to their own perfection； so likewise that another law there is； which touches them as they are sociable parts united into one body； a law which binds them each to serve to others' good； and all to prefer the good of the whole； before whatsoever their own particular； as when stones； or heavy things； forsake their ordinary wont or centre； and fly upward； as if they heard themselves commanded to let go the good they privately wish； and to relieve the present distress of nature in common。〃 There is a common right； law of nature； or interest of the whole； which is more excellent； and so acknowledged to be by the agents themselves； than the right or interest of the parts only。 〃Wherefore； though it may be truly said that the creatures are naturally carried forth to their proper utility or profit； that ought not to be taken in too general a sense； seeing divers of them abstain from their own profit； either in regard of those of the same kind； or at least of their young。〃 Mankind then must either be less just than the creature； or acknowledge also his common interest to be common right。 And if reason be nothing else but interest； and the interest of mankind be the right interest； then the reason of mankind must be right reason。 Now compute well； for if the interest of popular government come the nearest to the interest of mankind； then the reason of popular government must come the nearest to right reason。 But it may be said that the difficulty remains yet； for be the interest of popular government right reason； a man does not look upon reason as it is right or wrong in itself； but as it makes for him or against him。 Wherefore； unless you can show such orders of a government as； like those of God in nature； shall be able to constrain this or that creature to shake off that inclination which is more peculiar to it； and take up that which regards the common good or interest； all this is to no more end than to persuade every man in a popular government not to carve himself of that which he desires most； but to be mannerly at the public table； and give the best from himself to decency and the common interest。 But that such orders may be established as may； nay must； give the upper hand in all cases to common right or interest； notwithstanding the nearness of that which sticks to every man in private； and this in a way of equal certainty and facility； is known even to girls； being no other than those that are of common practice with them in divers cases。 For example； two of them have a cake yet undivided； which was given between them： that each of them therefore might have that which is due； 〃Divide；〃 says one to the other； 〃and I will choose； or let me divide； and you shall choose。〃 If this be but once agreed upon； it is enough； for the divident； dividing unequally； loses； in regard that the other takes the better half。 Wherefore she divides equally； and so both have right。 〃Oh； the depth of the wisdom of God。〃 And yet 〃by the mouths of babes and sucklings has He set forth His strength；〃 that which great philosophers are disputing upon in vain is brought to light by two harmless girls； even the whole mystery of a commonwealth； which lies only in dividing and choosing。 Nor has God （if his works in nature be understood） left so much to mankind to dispute upon as who shall divide and who choose； but distributed them forever into two orders； whereof the one has the natural right of dividing； and the other of choosing。 For example： A commonwealth is but a civil society of men： let us take any number of men （as twenty） and immediately make a commonwealth。 Twenty men （if they be not all idiots； perhaps if they be） can never come so together but there will be such a difference in them that about a third will be wiser； or at least less foolish than all the rest； these upon acquaintance； though it be but small； will be discovered； and； as stags that have the largest heads； lead the herd； for while the six； discoursing and arguing one with another； show the eminence of their parts； the fourteen discover things that they never thought on； or are cleared in divers truths whic
