Milton and Freedom of Speech
Source: Richard Jebb's Introduction and Analysis of his edition of Areopagitica, with a Commentary by Sir Richard C. Jebb and with Supplementary Material (Cambridge at the University Press, 1918).
In June, 1643, came forth an Order of the Lords and Commons for the Regulating of Printing. In November, 1644, Milton’s Areopagitica was published as a protest against this Order.
It is a pamphlet in the form of a speech supposed to be addressed to the Parliament. Near the beginning, Milton says—“I could name him who from his private house wrote that discourse to the Parliament of Athens that perswades them to change the forme of Democraty which was then establisht.” The Areopagiticus of Isokrates (355 ) is a speech, supposed to be made in the ekklesia, about the Areiopagos—urging the restoration of its old powers. The Areopagitica of Milton is a speech to the English Areiopagos—the Parliament of the Commonwealth.
It was part of the duty of the Archbishop’s and the Bishop’s Chaplains to examine books intended for printing. If the book was approved, the licenser endorsed it, and the printing then began. Before the book was published, the publisher registered it, for 6d., in the books of the Stationers’ Company. He then had the copyright; or, in other phrase, the book was his “copy.” The book appeared with the words cum privilegio on the title-page, or with a copy of the licenser’s certificate. This is a translation of the Latin certificate prefixed to a book by Lord Herbert of Cherbury, printed in England in 1632: “I have read through the Treatise entitled ‘On Truth, as distinguished from Revelation, from the Probable, the Possible and the False.’ The book contains 227 pages already printed, and about 17 in ms.; in which I find nothing contrary to morals or to the truth of the Faith, to hinder it from being printed to the public advantage. William Haywood, Domestic Chaplain to the Bishop of London, Dec. 31, 1632.” [The book must have been licensed before one of the 227 pages could have been printed; though this formal certificate was not written until the printing was nearly completed.]
When the Star-Chamber was abolished in 1641, the censorship of the press passed to the Parliament; and a board of twenty licensers, called the Committee of Examinations, was appointed. So long as the Presbyterians and the Independents had been making common cause against Prelacy, the Presbyterians had been loud in their complaints of the restrictions on the liberty of the press. But when Prelacy had been overthrown, and when the rivalry between Presbyterians and Independents in and out of Parliament had become pronounced, the Presbyterians, in their turn, became impatient for some control over authors and printers. The most advanced thinkers and writers, the men most able and most likely to make effective use of the press, were the friends of the Independents. The Presbyterians had still a majority in Parliament; and the result is seen in three Orders published between January, 1642, and June, 1643.
The Areopagitica falls into six divisions:
- I. Introduction.
- II. The Origin of Restrictions on Printing.
- III. The Use of Books generally.
- IV. The Negative Argument against the Order.
- V. The Positive Argument.
- VI. Conclusion.
Pp. 1-6. They who to states and governors... religious and civil wisdom.
No one, whether he is a public or a private man, can undertake anything for the general good without being strongly moved—by misgivings, or by hope, or by confidence. The very thought of this attempt has wrought the power within me to a passion—to the joy felt by all who try to advance their country’s freedom. The very fact that such an appeal as this is possible proves that already England has come on far towards a reasonable civil liberty; a liberty due, under God, to the Parliament; who can hear this praise without suspecting it of flattery. Let the supreme Council of the Commonwealth show how it differs from Prelates and Cabinet Ministers by listening in the spirit of old Greece to a sincere adviser, private man though he is, who has worked and thought. The new Order for regulating Printing is retrograde. I will discuss (1) the origin of the licensing-system: (2) the use of books generally: (3) the uselessness of the present Order: (4) its positive harmfulness.
II. Origin of the Restrictions on Printing
Pp. 6-15. I deny not, but that it is of greatest concernment... the harm that thence proceeds.
I grant that the behaviour of books, like that of men, must be watched. Books are not absolutely dead things; they have a potency of life in them to be as active as that soul was whose progeny they are. But then they are more than living; a good book is the precious life-blood of a master-spirit, embalmed and treasured up on purpose to a life beyond life. The destruction of a good book ends not in the slaying of an elemental life, but strikes at that ethereal and fifth essence, the breath of reason itself,—slays an immortality rather than a life.
In old Athens and Rome, two kinds of writings only were kept down: (1) the blasphemous and atheistical: (2) the libellous:—while philosophy, though sceptical, and general satire had free scope. After the Emperors became Christian, heretical books, condemned by General Councils, were sometimes burned by their authority. Against other books no interdict is heard of till about 400 , when the Council of Carthage forbad Bishops themselves to read the works of heathens. But, as a rule, the early Bishops and Councils only recommended or censured books—they did not prohibit. About 800 the Popes began to claim the power of burning or forbidding books. Martin V [1417-1431 ] was the first Pope who punished with excommunication the reading of heretical books, having been driven to a stricter policy by Wicliff and Huss. Leo X [1513-1521 ] followed this policy. Then the Council of Trent and the Spanish Inquisition perfected the system by establishing the Index Expurgatorius and like catalogues. Lastly, they forbad the printing of any book which had not received the imprimatur of several censors.” A book by the Florentine Davanzati bears four such imprimaturs. This system was borrowed by the English Prelates—not from any ancient State, nor from the modern practice of any reformed Church or City, but from the Council of Trent and the Inquisition. Under this system a book is in a worse plight than the souls who after death come before Rhadamanthus: it is judged before its birth, and has to pass the ferry backward into light. It may be said—The origin of licensing is bad; the thing itself may be good. But the contrivance is so obvious that, if it had been good, it would not have been overlooked by the best and wisest Commonwealths in all ages.
III. The Use of Books generally
Pp. 15-25. Not to insist upon the examples... while thus much hath been explaining.
Moses and Daniel and Paul were skilled in all manner of heathen learning; yet the lawfulness, or advantage, of such learning was at least debated by the Fathers of the early Church; though a great majority of them were in favour of allowing it. At last Julian the Apostate forbad Christians to study heathen learning, and then it was felt that this was a greater blow to the Church than the persecutions of Decius or Diocletian. Jerome, in a feverish dream, fancied himself chastised for reading Cicero. On the other hand Dionysius of Alexandria, a Father of the Church in the third century, was bidden to read all books that came to his hands, and to judge for himself. The command—“Rise, Peter, kill and eat”—is for the food of the mind as well as the body. The knowledge of error, as John Selden has taught, helps the knowing of truth. Temperance in material things is of the greatest moment to human life; and yet God has entrusted this temperance to every man’s own judgment. Good and evil grow together in this world almost inseparably; and, as Psyche had the task of sorting the seeds, man has the task of sundering the good from the evil. Untried virtue is not pure, it is only blank. Spenser, a better teacher than even Scotus or Thomas Aquinas, makes Guion pass through the Cave of Mammon. Three objections are made to unrestricted reading. (1) First, the danger of infection. To this it may be answered that some of the best books are the frankest, and some of the worst the most plausible. A wise man can get gold out of dross; why should he lose the gain of his wisdom, in order to give the foolish a safeguard which will not hinder his folly? (2) It is said—We must not incur needless temptation; and (3) We must not employ ourselves with vanities. One answer will serve for both objections: to wise men hurtful books are not temptations nor vanities, but drugs which temper wholesome medicines.
IV. The Negative Argument against the Present Order
Pp. 25-33. See the ingenuity of Truth...whereof it bears the intention.
It has been shown that there is no good precedent for licensing; and if it is said that it is a newly invented precaution, the answer is that it is so obvious an one that it can have been neglected only because it was disapproved. Plato, indeed, was for restricting reading in his ideal Commonwealth. But in practice he did not keep his own precept: he saw that this particular restriction would be useless without all the other restrictions of his imaginary City. It is vain to shut one gate while others stand open. If reading is regulated, then music, conversation, every incident of social life must be regulated too. The real art of government, elsewhere than in an Utopia or an Atlantis, is to discern where coercion and where persuasion should be used. Passions have been implanted in human nature because, rightly tempered, they are ingredients of virtue; and it is vain for human government to affect a rigour contrary to the manner of Providence and of Nature.
Everything we hear or do is our book. But, supposing that the restriction of printed books were enough in itself to keep out evil, the Order of Parliament cannot even do this. Writings which it aims at repressing are still circulated. If the Order is to be effectual, a complete list must be made of unlicensed books already in circulation, an index on the model of Trent and Seville. Yet even then the Order would be fruitless. It could not prevent sects or schisms; had not Christianity spread itself over Asia before a written Gospel or Epistle was seen? It cannot mend manners; for what are the manners of Italy and of Spain? Lastly, there is this practical difficulty:—No man, studious, learned, judicious enough to be a competent licenser will endure the drudgery. The present Licensers make no secret of their weariness. Future Licensers will be either ignorant, imperious and remiss, or venal.
V. The Positive Argument against the Order
Pp. 33-50. I lastly proceed from the no good it can do...cold, and neutral, and inwardly divided minds.
a. Learning is discouraged.—When Prelacy was threatened at first, its friends urged that, with it, learning would fall. But this Order is the real downfall of learning. No really learned man, with any spirit, could brook being made a schoolboy again and put under the ferule of a tutor. When a man writes for the world, he puts forth his strength and strives to master his subject: is he, in spite of years, industry, proved knowledge and ability, to be baffled, unless he approves himself to the hasty glance of a licenser without leisure and perhaps without knowledge? Or if, after his book has been licensed, a new thought strikes him—as happens to all writers—shall he be debarred from improving his own work, unless he make a new trip to the licenser? No one would read these licensed books, which would necessarily be made up of hackneyed commonplaces. Then, if the work of a deceased author is to be reprinted, must this too be revised? Would John Knox’s works, for instance, have to pass the licenser?
b. Next, the whole nation is insulted.—Are twenty men enough to estimate all the genius and the good sense of England? Is there to be a monopoly of knowledge; are the products of all English brains to be stamped like broadcloth and woolpacks? The affront is not to the educated alone: the common people are just as much wronged by the notion that they are too giddy to be trusted with a flighty tract.
c. The Ministry is discredited.—Is it the result of all their labours that the people for whom they work are so unprincipled that the whiff of every new pamphlet can stagger them out of their catechism? Are the Ministers afraid to face a single adverse tract, unless they are entrenched in the stronghold, the St Angelo, of an imprimatur?
(This picture of the discouragement which learned men will suffer is not fanciful. In Italy learning is oppressed in the same way: in Italy I saw Galileo grown old, a prisoner to the Inquisition; and I heard Italians lamenting the servile state of letters, and congratulating me for living in a land of philosophic freedom—just when England was groaning most under the prelatical yoke: but these congratulations seemed omens. And when the deliverance did begin, men of letters here called to me, as the Sicilians invoked the upright quaestor against Verres, to stand up for them against this tyranny. And now that the yoke is being put on again, it is the common talk that the Presbyters are going to become new Prelates. The evils of Prelacy have been taken off the land at large only to be heaped upon its literature; for now the Licenser is Archbishop over a great Province of books. So it seems now that the press was to be free only till the Bishops had been overthrown; that done, it is to be in bondage again. Nor can the Presbyters say that this Order keeps down sects; on the contrary, by stirring up opposition, it becomes a nursing mother of sects.)
d. The Order is hostile to truth:—(i) First, as tending to efface knowledge already gained. The waters of truth have been likened to a fountain; but they will stagnate now into a muddy pool of conformity and tradition. The man of business, chiefly anxious to keep up appearances, and the man of pleasure, anxious to be saved trouble, will give up the attempt to think in religion and will become the merest formulists. The clergy will sink into indolence, secured by the Licenser from any assault upon received opinions. But men with a good conscience and a real love of truth ought to wish for open discussion. (ii) Secondly—the Order is hostile to truth as preventing any addition to knowledge. Truth was once incarnate on earth; but it has been hewn in pieces by Falsehood, and the pieces have been cast to the four winds; and as Isis sought for the limbs of Osiris, slain and mangled by Typhon, so the friends of truth are even now looking for the scattered members. Do not be hinderers of the search. We boast of our light: but the sun keeps the stars from being seen: and there is danger lest we have looked so long on the splendour of Zuinglius and Calvin that we are blinded to other lights of truth. The golden rule in Theology, as in other sciences, is to look for what we know not by the light of what we know.
Pp. 50-65. Lords and Commons of England...whereof none can participate but greatest and wisest men.
a. The character and present spirit of the English nation.—Let the Lords and Commons of England consider what a nation it is whereof they are the governors; a nation of high genius and great energy. From far-back times until now the people of this island have been honoured by other peoples. And what is above this, the favour and love of Heaven seem to have been with England. The Reformation was begun in Europe by an Englishman; and if the Prelates had not put down Wicliff as a schismatic, perhaps neither Huss nor Jerome of Prague, no, nor Luther or Calvin would ever have been known. Now a second epoch of reformation is beginning, and again the opportunity of leading it is offered to Englishmen. For behold this great city; the forges of the armourers are not busier in it than the brains of the toilers for truth. Let us not give the names of sect and schism to this new, manifold eagerness for light. While the temple is in building, the stones must be hewn in many shapes. The Enemy watches, and hopes that our divisions and subdivisions will undo us. He knows not that these are but branches springing from one strong root. When I see this city, beset with the perils of war, full within of men quietly following great thoughts, I feel how thoroughly they trust their rulers, and I recognise an omen of victory and of renewed youth for this great nation.
b. A plea for toleration.—If you would crush the knowledge thus daily springing up, you must first suppress yourselves. It is your free government which has made this free spirit. If you would have us slaves, you must be tyrants. And then,—who will stand by you? Not the men who are now fighting against unjust taxation. Remember the advice—rather, the dying charge—of one who died for the Church and the Commonwealth. Lord Brook bids us to bear with all men who would live purely, however much they are spoken against and how widely soever they differ from us. And this is the very time when the battle between Truth and Falsehood must be fought out: the temple of Janus is open. Leave Truth free to fight, and do not doubt the issue. What means the freedom given by Christianity but a deliverance from slavish care for forms? Some schisms may be too lightly made; some doctrines are not to be tolerated; but there are other differences which need not hinder the unity of spirit if only the bond of peace were found. A system of suppression is always apt to put down truth. When a kingdom is shaken to its foundations, then false teachers, it is true, are busiest; but great teachers also are raised up. If, enslaved to a rigid system, we stop the mouths of these, we shall prove ourselves not defenders but persecutors of truth. Since this Parliament met, many unlicensed books have been published—some by Presbyterians. If any authors of such books are among those who seek to re-establish the licensing system, these suppressors ought first to be suppressed themselves.
c. The Order of the House in 1643 compared with its former Order in 1642.—The Order of 1642 provided merely that no book should be printed unless the name of the printer and of the author, or at least the printer’s, were registered. Nothing could be fairer than this. If a book comes out in breach of this rule, let it be burned by the hangman. But the new Order is in the very image of the Star-Chamber decree—one of the worst tyrannies of the late court. As to the means by which this Order was made to supersede the former, those who ought to know hint that trade-interests were at work. Booksellers who wished to keep up a monopoly misled the House by a pretence of securing copyright to poor members of their guild. In these tricks, however, I am not skilled; I only know that a good government is hardly more safe from mistakes than a bad one; but a good government will be sooner moved to redress a wrong by a plain warning than a bad government by a bribe; and to give such redress, is a virtue in which none can share but the greatest and wisest men.
- Althusius and the Federal Commonwealth
- Althusius’s Political Thought
- Aristotle’s Politics
- Bryce on America
- Burckhardt’s Pessimistic Conservatism
- Calhoun on Union & Liberty
- Chodorov’s Political Thought
- Chodorov, Socialism via Taxation (1946)
- Cicero’s Commonwealth
- Classics of Political Thought
- Cobden’s Political Thought
- Condorcet, 10th Epoch. Future Progress of Man (1796)
- Constant and Modernity
- Constant’s Political Thought
- Constant, The Liberty of Ancients Compared with that of Moderns (1819)
- Dante on Monarchy
- De Lolme and the English Constitution
- Eighteenth-century middle-class English radicalism
- Emerson on Anti-slavery
- Étienne de la Boétie, Discourse of Voluntary Servitude (1576)
- French Declaration of Rights
- Friedman on a Volunteer Army
- Friedman on Stability of Freedom
- George Bernard Shaw (1856-1950) and the Fabian Society
- Guizot and Representative Government
- Guizot on the rise of the Free Cities
- Herbert & State Compulsion
- Hobbes: Oakeshott’s Introduction to Leviathan
- Hume on the Origin of Government
- Hume’s Essays
- Julian, George Washington (1817-1899)
- Kant’s Political Philosophy
- Kant’s Political Philosophy II
- Karl Marx and the Liberal Critique of Socialism
- Lecky and Democracy
- Leggett and the Doctrine of Equal Rights
- Leoni on Voting and the Market
- Macaulay, Southey’s Colloquies (1830)
- Machan, Spencer A Century Later
- Mackay on the Socialist Dystopia
- Marcus Aurelius and the Scottish Enightenment
- Marxism as Farrago: A Dialog betwen H.B Acton & a Reader
- Milton and Freedom of Speech
- Milton on the Ideal Republic
- Milton on the Right to Depose a Tyrant King
- Milton’s Political Writings
- Minogue on Freedom
- Montesquieu and the Separation of Powers
- Montesquieu’s Mes Pensées: Editor’s Introduction
- Oakeshott and Hobbes
- Paul, The Liberty and Property Defence League
- Penn’s Life and Political Thought
- Personal Rights Association
- Plato’s The Laws - Jowett’s analysis
- Plato’s The Republic - Jowett’s analysis
- Read, To Abdicate or Not
- Richter’s Socialist Dystopia
- Rothbard on the Black Revolution
- Rothbard’s Review of Leoni, Freedom and the Law
- Rousseau as Political Philosopher
- Rousseau’s Political Thought
- Spencer & the State
- Spencer on Education
- Spencer on the Tyranny of Fashion (1854)
- Spencer, Proper Sphere of Government (1843)
- Spencer, The Right to Ignore the State (1851)
- Spinoza’s Political Theory
- Tacitus and Tyranny
- Taylor and American tyranny
- The Earl of Shaftesbury on Liberty and Harmony