second treatise of government-第30部分

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rable　　peace　betwix　the　mighty　and　the　mean；　when　the　lamb；　without　　resistance；　yielded　his　throat　to　be　torn　by　the　imperious　wolf？　　　Polyphemus's　den　gives　us　a　perfect　pattern　of　such　a　peace；　and　　such　a　government；　wherein　Ulysses　and　his　companions　had　nothing　　to　do；　but　quietly　to　suffer　themselves　to　be　devoured。　　And　no　　doubt　Ulysses；　who　was　a　prudent　man；　preached　up　passive　　obedience；　and　exhorted　them　to　a　quiet　submission；　by　　representing　to　them　of　what　concernment　peace　was　to　mankind；　　and　by　shewing　the　inconveniences　might　happen；　if　they　should　　offer　to　resist　Polyphemus；　who　had　now　the　power　over　them。　　　　　　Sec。　229。　　The　end　of　government　is　the　good　of　mankind；　and　　which　is　best　for　mankind；　that　the　people　should　be　always　　exposed　to　the　boundless　will　of　tyranny；　or　that　the　rulers　　should　be　sometimes　liable　to　be　opposed；　when　they　grow　　exorbitant　in　the　use　of　their　power；　and　employ　it　for　the　　destruction；　and　not　the　preservation　of　the　properties　of　their　　people？　　　　　　Sec。　230。　　Nor　let　any　one　say；　that　mischief　can　arise　from　　hence；　as　often　as　it　shall　please　a　busy　head；　or　turbulent　　spirit；　to　desire　the　alteration　of　the　government。　　It　is　true；　　such　men　may　stir；　whenever　they　please；　but　it　will　be　only　to　　their　own　just　ruin　and　perdition：　for　till　the　mischief　be　grown　　general；　and　the　ill　designs　of　the　rulers　become　visible；　or　　their　attempts　sensible　to　the　greater　part；　the　people；　who　are　　more　disposed　to　suffer　than　right　themselves　by　resistance；　are　　not　apt　to　stir。　　The　examples　of　particular　injustice；　or　　oppression　of　here　and　there　an　unfortunate　man；　moves　them　not。　　　But　if　they　universally　have　a　persuation；　grounded　upon　manifest　　evidence；　that　designs　are　carrying　on　against　their　liberties；　　and　the　general　course　and　tendency　of　things　cannot　but　give　　them　strong　suspicions　of　the　evil　intention　of　their　governors；　　who　is　to　be　blamed　for　it？　　Who　can　help　it；　if　they；　who　might　　avoid　it；　bring　themselves　into　this　suspicion？　　Are　the　people　　to　be　blamed；　if　they　have　the　sense　of　rational　creatures；　and　　can　think　of　things　no　otherwise　than　as　they　find　and　feel　them？　　　And　is　it　not　rather　their　fault；　who　put　things　into　such　a　

posture；　that　they　would　not　have　them　thought　to　be　as　they　are？　　　I　grant；　that　the　pride；　ambition；　and　turbulency　of　private　men　　have　sometimes　caused　great　disorders　in　commonwealths；　and　　factions　have　been　fatal　to　states　and　kingdoms。　　But　whether　the　　mischief　hath　oftener　begun　in　the　peoples　wantonness；　and　a　　desire　to　cast　off　the　lawful　authority　of　their　rulers；　or　in　　the　rulers　insolence；　and　endeavours　to　get　and　exercise　an　　arbitrary　power　over　their　people；　whether　oppression；　or　　disobedience；　gave　the　first　rise　to　the　disorder；　I　leave　it　to　　impartial　history　to　determine。　　This　I　am　sure；　whoever；　either　　ruler　or　subject；　by　force　goes　about　to　invade　the　rights　of　　either　prince　or　people；　and　lays　the　foundation　for　overturning　　the　constitution　and　frame　of　any　just　government；　is　highly　　guilty　of　the　greatest　crime；　I　think；　a　man　is　capable　of；　being　　to　answer　for　all　those　mischiefs　of　blood；　rapine；　and　　desolation；　which　the　breaking　to　pieces　of　governments　bring　on　　a　country。　　And　he　who　does　it；　is　justly　to　be　esteemed　the　　common　enemy　and　pest　of　mankind；　and　is　to　be　treated　　accordingly。　　　　　　　　　　Sec。　231。　　That　subjects　or　foreigners；　attempting　by　　force　on　the　properties　of　any　people；　may　be　resisted　with　　force；　is　agreed　on　all　hands。　　But　that　magistrates；　doing　the　　same　thing；　may　be　resisted；　hath　of　late　been　denied：　as　if　　those　who　had　the　greatest　privileges　and　advantages　by　the　law；　　had　thereby　a　power　to　break　those　laws；　by　which　alone　they　were　　set　in　a　better　place　than　their　brethren：　whereas　their　offence　　is　thereby　the　greater；　both　as　being　ungrateful　for　the　greater　　share　they　have　by　the　law；　and　breaking　also　that　trust；　which　　is　put　into　their　hands　by　their　brethren。　　　　　　　　　　Sec。　232。　　Whosoever　uses　force　without　right；　as　every　　one　does　in　society；　who　does　it　without　law；　puts　himself　into　a　　state　of　war　with　those　against　whom　he　so　uses　it；　and　in　that　　state　all　former　ties　are　cancelled；　all　other　rights　cease；　and　　every　one　has　a　right　to　defend　himself；　and　to　resist　the　　aggressor。　　This　is　so　evident；　that　Barclay　himself；　that　great　　assertor　of　the　power　and　sacredness　of　kings；　is　forced　to　　confess；　That　it　is　lawful　for　the　people；　in　some　cases；　to　　resist　their　king；　and　that　too　in　a　chapter；　wherein　he　pretends　　to　shew；　that　the　divine　law　shuts　up　the　people　from　all　manner　　of　rebellion。　　Whereby　it　is　evident；　even　by　his　own　doctrine；　　that；　since　they　may　in　some　cases　resist；　all　resisting　of　　princes　is　not　rebellion。　　His　words　are　these。　　Quod　siquis　　dicat；　Ergone　populus　tyrannicae　crudelitati　&　furori　jugulum　　semper　praebebit？　　Ergone　multitude　civitates　suas　fame；　ferro；　&　　flamma　vastari；　seque；　conjuges；　&　liberos　fortunae　ludibrio　&　　tyranni　libidini　exponi；　inque　omnia　vitae　pericula　omnesque　　miserias　&　molestias　a　rege　deduci　patientur？　　Num　illis　quod　　omni　animantium　generi　est　a　natura　tributum；　denegari　debet；　ut　　sc。　vim　vi　repellant；　seseq；　ab　injuria；　tueantur？　　Huic　breviter　　responsum　sit；　Populo　universo　negari　defensionem；　quae　juris　　naturalis　est；　neque　ultionem　quae　praeter　naturam　est　adversus　　regem　concedi　debere。　　　Quapropter　si　rex　non　in　singulares　　tantum　personas　aliquot　privatum　odium　exerceat；　sed　corpus　etiam　　reipublicae；　cujus　ipse　caput　est；　i。e。　　totum　populum；　vel　　insignem　aliquam　ejus　partem　immani　&　intoleranda　saevitia　seu　　tyrannide　divexet；　populo；　quidem　hoc　casu　resistendi　ac　tuendi　　se　ab　injuria　potestas　competit；　sed　tuendi　se　tantum；　non　enim　　in　principem　invadendi：　&　restituendae　injuriae　illatae；　non　　recedendi　a　debita　reverentia　propter　acceptam　injuriam。　　　Praesentem　denique　impetum　propulsandi　non　vim　praeteritam　　ulciscenti　jus　habet。　　Horum　enim　alterum　a　natura　est；　ut　vitam　　scilicet　corpusque　tueamur。　　Alterum　vero　contra　naturam；　ut　　inferior　de　superiori　supplicium　sumat。　　Quod　itaque　populus　　malum；　antequam　factum　sit；　impedire　potest；　ne　fiat；　id　postquam　　factum　est；　in　regem　authorem　sceleris　vindicare　non　potest：　　populus　igitur　hoc　amplius　quam　privatus　quispiam　habet：　quod　

huic；　vel　ipsis　adversariis　judicibus；　excepto　Buchanano；　nullum　　nisi　in　patientia　remedium　superest。　　Cum　ille　si　intolerabilis　　tyrannus　est　（modicum　enim　ferre　omnino　debet）　resistere　cum　　reverentia　possit；　Barclay　contra　Monarchom。　　1。　iii。　c。　8。

　　　　　In　English　thus：

　　　　　Sec。　233。　　But　if　any　one　should　ask；　Must　the　people　then　　always　lay　themselves　open　to　the　cruelty　and　rage　of　tyranny？　　　Must　they　see　their　cities　pillaged；　and　laid　in　ashes；　their　　wives　and　children　exposed　to　the　tyrant's　lust　and　fury；　and　　themselves　and　families　reduced　by　their　king　to　ruin；　and　all　　the　miseries　of　want　and　oppression；　and　yet　sit　still？　　Must　men　　alone　be　debarred　the　common　privilege　of　opposing　force　with　　force；　which　nature　allows　so　freely　to　all　other　creatures　for　　their　preservation　from　injury？　　I　answer：　Self…defence　is　a　part　　of　the　law　of　nature；　nor　can　it　be　denied　the　community；　even　　against　the　king　himself：　but　to　revenge　themselves　upon　him；　　must　by　no　means　be　allowed　them；　it　being　not　agreeable　to　that　　law。　　Wherefore　if　the　king　shall　shew　an　hatred；　not　only　to　　some　particular　persons；　but　sets　himself　against　the　body　of　the　　common…wealth；　whereof　he　is　the　head；　and　shall；　with　　intolerable　ill　usage；　cruelly　tyrannize　over　the　u7hole；　or　a　　considerable　part　of　the　people；　in　this　case　the　people　have　a　　right　to　resist　and　defend　themselves　from　injury：　but　it　must　be　　with　this　caution；　that　they　only　defend　themselves；　but　do　not　　attack　their　prince：　they　may　repair　the　damages　received；　but　　must　not　for　any　provocation　exceed　the　bounds　of　due　reverence　　and　respect。　　They　may　repulse　the　present　attempt；　but　must　not　　revenge　past　violences：　for　it　is　natural　for　us　to　defend　life　　and　limb；　but　that　an　inferior　should　punish　a　superior；　is　　against　nature。　　The　mischief　which　is　designed　them；　the　people　　may　prevent　before　it　be　done；　but　when　it　is　done；　they　must　not　　revenge　it　on　the　king；　though　author　of　the　villany。　　This　　therefore　is　the　privilege　of　the　people　in　general；　above　what　　any　private　person　hath；　that　particular　men　are　allowed　by　our　　adversaries　themselves　（Buchanan　only　excepted）　to　have　no　other　　remedy　but　patience；　but　the　body　of　the　people　may　with　respect　　resist　intolerable　tyranny；　for　when　it　is　but　moderate；　they　　ought　to　endure　it。　　　　　　Sec。　234。　　Thus　far　that　great　advocate　of　monarchical　power　　allows　of　resistance。　　　　　　Sec。　235。　　It　is　true；　he　has　annexed　two　limitations　to　it；　　to　no　purpose：　　　　　　First；　He　says；　it　must　be　with　reverence。　　　　　　Secondly；　It　must　be　without　retribution；　or　punishment；　and　　the　reason　he　gives　is；　because　an　inferior　cannot　punish　a　　superior。　　　　　　First；　How　to　resist　force　without　striking　again；　or　how　to　　strike　with　reverence；　will　need　some　skill　to　make　intelligible。　　　He　that　shall　oppose　an　assault　only　with　a　shield　to　receive　the　　blows；　or　in　any　more　respectful　posture；　without　a　sword　in　his　　hand；　to　abate　the　confidence　and　force　of　the　assailant；　will　　quickly　be　at　an　end　of　his　resistance；　and　will　find　such　a　　defence　serve　only　to　draw　on　himself　the　worse　usage。　　This　is　　as　ridiculous　a　way　of　resisting；　as　juvenal　thought　it　of　　fighting；　ubi　tu　pulsas；　ego　vapulo　tantum。　　　And　the　success　of　　the　combat　will　be　unavoidably　the　same　he　there　describes　it：

　　　　　　…　Libertas　pauperis　haec　est：　　　　　　　Pulsatus　rogat；　&　pugnis　concisus；　adorat；　　　　　　　Ut　liceat　paucis　cum　dentibus　inde　reverti。

This　will　always　be　the　event　of　such　an　imaginary　resistance；　　where　men　may　not　strike　again。　　He　therefore　who　may　resist；　　must　be　allowed　to　strike。　　And　then　let　our　author；　or　any　body　

else；　join　a　knock　on　the　head；　or　a　cut　on　the　face；　with　as　　much　reverence　and　respect　as　he　thinks　fit。　　He　that　can　　reconcile　blows　and　reverence；　may；　for　aught　I　know；　desire　for　　his　pains；　a　civil；　respectful　cudgeling　where…