the commonwealth of oceana- 第4部分

eir　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　which　had　formerly　perplexed　them。　Wherefore；　in　matter　of　common　concernment；　difficulty；　or　danger；　they　hang　upon　their　lips；　as　children　upon　their　fathers；　and　the　influence　thus　acquired　by　the　six；　the　eminence　of　whose　parts　are　found　to　be　a　stay　and　comfort　to　the　fourteen；　is　the　authority　of　the　fathers。　Wherefore　this　can　be　no　other　than　a　natural　aristocracy　diffused　by　God　throughout　the　whole　body　of　mankind　to　this　end　and　purpose；　and　therefore　such　as　the　people　have　not　only　a　natural　but　a　positive　obligation　to　make　use　of　as　their　guides；　as　where　the　people　of　Israel　are　commanded　to　〃take　wise　men；　and　understanding；　and　known　among　their　tribes；　to　be　made　rulers　over　them。〃　The　six　then　approved　of；　as　in　the　present　case；　are　the　senate；　not　by　hereditary　right；　or　in　regard　of　the　greatness　of　their　estates　only；　which　would　tend　to　such　power　as　might　force　or　draw　the　people；　but　by　election　for　their　excellent　parts；　which　tends　to　the　advancement　of　the　influence　of　their　virtue　or　authority　that　leads　the　people。　Wherefore　the　office　of　the　senate　is　not　to　be　commanders；　but　counsellors；　of　the　people；　and　that　which　is　proper　to　counsellors　is　first　to　debate；　and　afterward　to　give　advice　in　the　business　whereupon　they　have　debated；　whence　the　decrees　of　the　senate　are　never　laws；　nor　so　called；　and　these　being　maturely　framed；　it　is　their　duty　to　propose　in　the　case　to　the　people。　Wherefore　the　senate　is　no　more　than　the　debate　of　the　commonwealth。　But　to　debate　is　to　discern　or　put　a　difference　between　things　that；　being　alike；　are　not　the　same；　or　it　is　separating　and　weighing　this　reason　against　that；　and　that　reason　against　this；　which　is　dividing。　　　　　The　senate　then　having　divided；　who　shall　choose？　Ask　the　girls：　for　if　she　that　divided　must　have　chosen　also；　it　had　been　little　worse　for　the　other　in　case　she　had　not　divided　at　all；　but　kept　the　whole　cake　to　herself；　in　regard　that　being　to　choose；　too；　she　divided　accordingly。　Wherefore　if　the　senate　have　any　further　power　than　to　divide；　the　commonwealth　can　never　be　equal。　But　in　a　commonwealth　consisting　of　a　single　council；　there　is　no　other　to　choose　than　that　which　divided；　whence　it　is；　that　such　a　council　fails　not　to　scramble　　that　is；　to　be　factious；　there　being　no　other　dividing　of　the　cake　in　that　case　but　among　themselves。　　　　　Nor　is　there　any　remedy　but　to　have　another　council　to　choose。　The　wisdom　of　the　few　may　be　the　light　of　mankind；　but　the　interest　of　the　few　is　not　the　profit　of　mankind　nor　of　a　commonwealth。　Wherefore；　seeing　we　have　granted　interest　to　be　reason；　they　must　not　choose　lest　it　put　out　their　light。　But　as　the　council　dividing　consists　of　the　wisdom　of　the　commonwealth；　so　the　assembly　or　council　choosing　should　consist　of　the　interest　of　the　commonwealth：　as　the　wisdom　of　the　commonwealth　is　in　the　aristocracy；　so　the　interest　of　the　commonwealth　is　in　the　whole　body　of　the　people。　And　whereas　this；　in　case　the　commonwealth　consist　of　a　whole　nation；　is　too　unwieldy　a　body　to　be　assembled；　this　council　is　to　consist　of　such　a　representative　as　may　be　equal；　and　so　constituted；　as　can　never　contract　any　other　interest　than　that　of　the　whole　people；　the　manner　whereof；　being　such　as　is　best　shown　by　exemplification；　I　remit　to　the　model。　But　in　the　present　case；　the　six　dividing；　and　the　fourteen　choosing；　must　of　necessity　take　in　the　whole　interest　of　the　twenty。　　　　　Dividing　and　choosing；　in　the　language　of　a　commonwealth；　is　debating　and　resolving；　and　whatsoever；　upon　debate　of　the　senate；　is　proposed　to　the　people；　and　resolved　by　them；　is　enacted　by　the　authority　of　the　fathers；　and　by　the　power　of　the　people；　which　concurring；　make　a　law。　　　　　But　the　law　being　made；　says　Leviathan；　〃is　but　words　and　paper　without　the　hands　and　swords　of　men；〃　wherefore　as　these　two　orders　of　a　commonwealth；　namely；　the　senate　and　the　people；　are　legislative；　so　of　necessity　there　must　be　a　third　to　be　executive　of　the　laws　made；　and　this　is　the　magistracy。　In　which　order；　with　the　rest　being　wrought　up　by　art；　the　commonwealth　consists　of　〃the　senate　proposing；　the　people　resolving；　and　the　magistracy　executing；〃　whereby　partaking　of　the　aristocracy　as　in　the　senate；　of　the　democracy　as　in　the　people；　and　of　monarchy　as　in　the　magistracy；　it　is　complete。　Now　there　being　no　other　commonwealth　but　this　in　art　or　nature；　it　is　no　wonder　if　Machiavel　has　shown　us　that　the　ancients　held　this　only　to　be　good；　but　it　seems　strange　to　me　that　they　should　hold　that　there　could　be　any　other；　for　if　there　be　such　a　thing　as　pure　monarchy；　yet　that　there　should　be　such　a　one　as　pure　aristocracy　or　pure　democracy　is　not　in　my　understanding。　But　the　magistracy；　both　in　number　and　function；　is　different　in　different　commonwealths。　Nevertheless　there　is　one　condition　of　it　that　must　be　the　same　in　every　one；　or　it　dissolves　the　commonwealth　where　it　is　wanting。　And　this　is　no　less　than　that；　as　the　hand　of　the　magistrate　is　the　executive　power　of　the　law；　so　the　head　of　the　magistrate　is　answerable　to　the　people；　that　his　execution　be　according　to　the　law；　by　which　Leviathan　may　see　that　the　hand　or　sword　that　executes　the　law　is　in　it　and　not　above　it。　　　　　Now　whether　I　have　rightly　transcribed　these　principles　of　a　commonwealth　out　of　nature；　I　shall　appeal　to　God　and　to　the　world　　to　God　in　the　fabric　of　the　Commonwealth　of　Israel；　and　to　the　world　in　the　universal　series　of　ancient　prudence。　But　in　regard　the　same　commonwealths　will　be　opened　at　large　in　the　Council　of　legislators；　I　shall　touch　them　for　the　present　but　slightly；　beginning　with　that　of　Israel。　　　　　The　Commonwealth　of　Israel　consisted　of　the　Senate；　the　people；　and　the　magistracy。　　　　　The　people　by　their　first　division；　which　was　genealogical；　were　contained　under　their　thirteen　tribes；　houses；　or　families；　whereof　the　first…born　in　each　was　prince　of　his　tribe；　and　had　the　leading　of　it：　the　tribe　of　Levi　only；　being　set　apart　to　serve　at　the　altar；　had　no　other　prince　but　the　high…priest。　In　their　second　division　they　were　divided　locally　by　their　agrarian；　or　the　distribution　of　the　land　of　Canaan　to　them　by　lot；　the　tithe　of　all　remaining　to　Levi；　whence；　according　to　their　local　division；　the　tribes　are　reckoned　but　twelve。　　　　　The　assemblies　of　the　people　thus　divided　were　methodically　gathered　by　trumpets　to　the　congregation：　which　was；　it　should　seem；　of　two　sorts。　For　if　it　were　called　with　one　trumpet　only；　the　princes　of　the　tribes　and　the　elders　only　assembled；　but　if　it　were　called　with　two；　the　whole　people　gathered　themselves　to　the　congregation；　for　so　it　is　rendered　by　the　English；　but　in　the　Greek　it　is　called　Ecclesia；　or　the　Church　of　God；　and　by　the　Talmudist　the　great　〃Synagogue。〃　The　word　Ecclesia　was　also　anciently　and　properly　used　for　the　civil　congregations；　or　assemblies　of　the　people　in　Athens；　Lacedaemon；　and　Ephesus；　where　it　is　so　called　in　Scripture；　though　it　be　otherwise　rendered　by　the　translators；　not　much　as　I　conceive　to　their　commendation；　seeing　by　that　means　they　have　lost　us　a　good　lesson；　the　apostles　borrowing　that　n