mies and Lycæum12 all for the gown,13 this institution of breeding which I here delineate shall be equally good both for peace and war. Therefore, about an hour and a half ere they eat at noon should be allowed them for exercise, and due rest afterwards; but the time for this may be enlarged at leasure, according as their rising in the morning shall be early.

tedious writer the institution of physic; that they may know the tempers, the humours, the seasons, and how to manage a crudity, which he who can wisely and timely do is not only a great physician to himself and to his friends, but also may at some time or other save an army by this frugal and expenseless means only, and not let the healthy and stout bodies of young men rot away under him for want of this discipline, which is a great pity, and no less a shame to the commander. To set forward all these proceedings in nature and mathematics, what hinders but that they may procure, as oft as shall be needful, the helpful experiences of hunters, fowlers, fishermen, shepherds, garden-lant and fearless courage, which being tempered ers, apothecaries; and in the other sciences, architects, engineers, mariners, anatomists, who, doubtless, would be ready, some for reward and some to favour such a hopeful seminary. And this will give them such a real tincture of natural knowledge as they shall never forget, but daily augment with delight.*

These are the studies wherein our noble and our gentle youth ought to bestow their time in a disciplinary way from twelve to one-andtwenty, unless they rely more upon their ancestors dead than upon themselves living. In which methodical course it is so supposed they must proceed by the steady pace of learn ing onward, as at convenient times for memory's sake to retire back into the middleward, and sometimes into the rear of what they have been taught, until they have confirmed and solidly united the whole body of their perfected knowledge, like the last embattling of a Roman Legion. Now will be worth the seeing what exercises and recreations may best agree and

become these studies.

The exercise which I commend first is the exact use of their weapon, to guard, and to strike safely with edge or point; this will keep them healthy, nimble, strong, and well in breath; is also the likeliest means to make them grow large and tall, and to inspire them with a gal

with seasonable lectures and precepts to make them of true fortitude and patience, will turn into a native and heroic valour, and make them hate the cowardice of doing wrong. They must be also practised in all the locks and gripes of wrestling, wherein Englishmen were wont to excel, as need may often be in fight to tug, to grapple, and to close. And this, perhaps, will be enough wherein to prove and heat their single strength. The interim of unsweating themselves regularly, and convenient rest before meat, may both with profit and delight be taken up in recreating and composing their travailed spirits with the solemn and divine harmonies of music heard or learned, either whilst the skilful organist plies his grave and fancied descant in lofty fugues, or the whole symphony with artful and unimaginable touches adorn and grace the well-studied chords of some choice composer; sometimes the lute or soft organ-stop, waiting on1 elegant voices either to religious, martial, or civil ditties, which, if wise men and prophets be not extremely out,15 have a great power over dis

The course of study hitherto briefly depositions and manners to smooth and make scribed is, what" I can guess by reading, likest to those ancient and famous schools of Pythagoras, Plato, Isocrates, Aristotle, and such others, out of which were bred such a number of renowned philosophers, orators, historians, poets, and princes all over Greece, Italy, and Asia, besides the flourishing studies of Cyrene and Alexandria. But herein it shall exceed them, and supply a defect as great as that which Plato noted in the commonwealth of Sparta. Whereas that city trained up their youth most for war, and these in their acade

9 the elements of physi- 10 indigestion ology and medicine 11 so far as

*At this point Milton takes up, in rapid succession. ethics, politics, theology, history, logic, and poetry.

them gentle from rustic harshness and distempered passions. The like also would not be unexpedient after meat, to assist and cherish nature in her first concoction,16 and send their minds back to study in good tune and satisfaction. Where having followed it close under vigilant eyes till about two hours before supper, they are, by a sudden alarum or watchword, to be called out to their military motions, under sky or covert, according to the season, as was the Roman wont; first on foot, then, as their age permits, on horseback to all the art of cavalry; that having in sport, but with much

exactress and daily muster, served out the formed into mimics, apes, and kickshaws.19 But rudiments of their soldiership in all the skill if they desire to see other countries at three or of embattling, marching, encamping, fortify-four and twenty years of age, not to learn ing, besieging, and battering, with all the helps principles, but to enlarge experience and make of ancient and modern stratagems, tactics, and wise observation, they will by that time be warlike maxims, they may, as it were out of a such as shall deserve the regard and honour of long war, come forth renowned and perfect all men where they pass, and the society and commanders in the service of their country. friendship of those in all places who are best They would not then, if they were trusted with and most eminent. And perhaps then other fair and hopeful armies, suffer them for want nations will be glad to visit us for their breedof just and wise discipline to shed away from ing, or else to imitate us in their own country. about them like sick feathers, though they be never so oft supplied; they would not suffer their empty and unrecruitable17 colonels of twenty men in a company to quaff out or convey into secret hoards the wages of a delusive list 18 and miserable remnant; yet in the meanwhile to be overmastered with a score or two of drunkards, the only soldiery left about them, or else to comply with all rapines and violences. No, certainly, if they knew aught of that knowledge that belongs to good men or good governors they would not suffer these things.

Now, lastly, for their diet there cannot be much to say, save only that it would be best in the same house; for much time else would be lost abroad, and many ill habits got; and that it should be plain, healthful, and moderate I suppose is out of controversy.

Thus, Mr. Hartlib, you have a general view in writing, as your desire was, of that which at several times I had discoursed with you concerning the best and noblest way of education; not beginning, as some have done, from the cradle, which yet might be worth many considerations, if brevity had not been my scope. Many other circumstances also I could have mentioned, but this, to such as have the worth in them to make trial, for light and direction may be enough. Only I believe that this is not a bow for every man to shoot in that counts himself a teacher, but will require sinews almost equal to those which Homer gave Ulysses;* yet I am withal persuaded that it may prove much more easy in the assay20 than it now seems at distance, and much more illustrious: howbeit not more difficult than I imagine, and that imagination presents me with nothing but very happy and very possible according to best wishes, if God have so decreed, and this age have spirit and capacity enough to apprehend.†

But to return to our own institute: besides these constant exercises at home, there is another opportunity of gaining experience to be won from pleasure itself abroad: in those vernal seasons of the year, when the air is calm and pleasant, it were an injury and sullenness against nature not to go out and see her riches and partake in her rejoicing with heaven and earth. I should not, therefore, be a persuader to them of studying much then, after two or three years that they have well laid their grounds, but to ride out in companies with prudent and staid guides to all the quarters of the land, learning and observing all places of strength, all commodities of building and of soil for towns and tillage, harbours, and ports for trade; sometimes taking sea as far as to our navy, to learn there also what they can in the practical knowledge of sailing and of sea-fight. These ways would try all their peculiar gifts of nature, and if there were any secret excellence among them, would fetch it out and give it fair opportunities to advance itself by, which could not but mightily redound to the good of this nation, and bring into fash- think ye were not, I know not what should ion again those old admired virtues and excellencies, with far more advantage now in this purity of Christian knowledge. Nor shall we then need the monsieurs of Paris to take our†This hopeful youth into their slight and prodigal custodies, and send them over back again trans

17 incapable of recruiting their forces ("quaff
out" in the next line appears to mean "spend
for drink")
18 "stuffed pay-roll"

FROM AREOPAGITICA.‡

A SPEECH FOR THE LIBERTY OF UNLICENSED
PRINTING, TO THE PARLIAMENT OF ENGLAND.
If ye be thus resolved, as it were injury to

19 triflers

20 trial Referring to the bow which none of the suitors could draw, but which Ulysses slew them with on his return.

sentence is a good example of Milton's awkwardness in prose, in which he said he had but the use of his "left hand." See Eng. Lit., p. 147.

The title is taken from that of a speech by the Greek orator, Isocrates, addressed to the Great Council of Athens, which was called the

withhold me from presenting ye with a fit in- those fabulous dragon's teeth; and being sown stance wherein to show both that love of truth up and down, may chance to spring up armed which ye eminently profess, and that upright- men. And yet, on the other hand, unless ness of your judgment which is not wont to wariness be used, as good almost kill a man as be partial to yourselves; by judging over again kill a good book: who kills a man kills a that Order which ye have ordained to regulate reasonable creature, God's image; but he who Printing: That no book, pamphlet, or paper destroys a good book, kills reason itself, kills shall be henceforth printed, unless the same be the image of God, as it were in the eye.* Many first approved and licensed by such, or at least a man lives a burden to the earth; but a good one of such as shall be thereto appointed. For book is the precious life-blood of a master that part which preserves justly every man's spirit, embalmed and treasured up on purpose copy to himself, or provides for the poor, I to a life beyond life. 'Tis true, no age can touch not, only wish they be not made pretences restore a life, whereof perhaps there is no great to abuse and persecute honest and painful loss; and revolutions of ages do not oft recover men, who offend not in either of these particu- the loss of a rejected truth, for the want of lars. But that other clause of Licensing Books, which whole nations fare the worse. We should which we thought had died with his brother be wary therefore what persecution we raise quadragesimal and matrimonials when the pre-against the living labours of public men, how we lates expired, I shall now attend with such a spill that seasoned life of man, preserved and homily, as shall lay before ye, first the in-stored up in books; since we see a kind of ventors of it to be those whom ye will be loth homicide may be thus committed, sometimes to own; next what is to be thought in general of reading, whatever sort the books be; and that this Order avails nothing to the suppressing of scandalous, seditious, and libellous books, which were mainly intended to be, suppressed. Last, that it will be primely to the discouragement of all learning, and the stop of Truth, not only by disexercising and blunting our abilities in what we know already, but by hindering and cropping the discovery that might be yet further made both in religious and civil Wisdom.

a martyrdom, and if it extend to the whole impression,5 a kind of massacre, whereof the execution 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. But lest 1 should be condemned of introducing license, while I oppose licensing, I refuse not the pains to be so much historical, as will serve to show what hath been done by ancient and famous commonwealths against this disorder, till the very time that this project of licensing crept out of the inquisition, was catched up by our prelates, and hath caught some of our presby

I deny not, but that it is of greatest concernment in the Church and Commonwealth, to have a vigilant eye how books demean them-ters. selves as well as men; and thereafter to confine, imprison, and do sharpest justice on them as malefactors: For books are not absolutely dead things, but do contain a potency of life in them to be as active as that soul was whose progeny they are; nay, they do preserve as in a vial the purest efficacy and extraction of that living intellect that bred them. I know they are as lively, and as vigorously productive, as

Areopagus because it held its meetings on the Areopagus, or "Hill of Ares" ("Mars' Hill," where Paul preached; Acts xvii. 22). The tract was written late in 1644. Parlia; ment, in its long struggle with Charles, had brought about many changes, the Westminster Assembly even going so far as practically to abolish prelacy, or episcopacy, and establish Presbyterianism. But an ordinance had been enacted in 1643 re-establishing the censorship of the press. Milton pleads to have this revoked; and his opening words (here omitted) praise Parliament for its professed willingness to "obey the voice of reason."

1 copyright

2 painstaking

3 Orders concerning the

keeping of Lent
and marriage.

I conceive, therefore, that when God did enlarge the universal diet of man's body, saving ever the rules of temperance, He then also, as before, left arbitrary the dieting and repasting of our minds; as wherein every mature man might have to exercise his own leading capacity. How great a virtue is temperance, how much of moment through the whole life of man! God commits the managing so great a trust, without particular law or prescription, wholly to the demeanour of every grown man. therefore when He Himself tablede the Jews from heaven, that omer, which was every man's daily portion of manna, is computed to have been more than might have well sufficed the

4 Sown by Cadmus of

5 edition

Yet

And

Thebes. 6 fed (Exodus xvi, 16) The reason of man is, as it were, the eye of his divine nature.

Aristotle's fifth element; "quintessence," ether, or spirit.

is by what is contrary. That virtue therefore which is but a youngling in the contemplation of evil, and knows not the utmost that vice promises to her followers, and rejects it, is but a blank virtue, not a pure; her whiteness is but an excrementals whiteness; which was the reason why our sage and serious poet Spenser, whom I dare be known to think a better teacher than Scotus or Aquinas, describing true temperance under the person of Guion,10 brings him in with his palmer through the cave of Mammon, and the bower of earthly bliss, that he might see and know, and yet abstain. Since therefore the knowledge and survey of vice is in this world so necessary to the constituting of human virtue, and the scanning of error to the confirmation of truth, how can we more safely, and with less danger scout into the regions of sin and falsity than by reading all manner of tractates and hearing all manner of reason? And this is the benefit which may be had of books promiscuously read.

heartiest feeder thrice as many meals. For those actions which enter into a man, rather than issue out of him, and therefore defile not, God uses not to captivate under a perpetual childhood of prescription, but trusts him with the gift of reason to be his own chooser; there were but little work left for preaching, if law and compulsion should grow so fast upon those things which heretofore were governed only by exhortation. Solomon informs us, that much reading is a weariness to the flesh; but neither he nor other inspired author tells us that such, or such, reading is unlawful: yet certainly, had God thought good to limit us herein, it had been much more expedient to have told us what was unlawful, than what was wearisome. As for the burning of those Ephesian books? by St. Paul's converts; 'tis replied the books were magic, the Syriac so renders them. It was a private act, a voluntary act, and leaves us to a voluntary imitation: the men in remorse burnt those books which were their own; the magistrate by this example is not appointed: these men practised the books, another might perhaps have read them in some sort usefully. Good and evil we know in the field of this world grow up together almost inseparably; and the knowledge of good is so involved and interwoven with the knowledge of evil, and in so many cunning FROM CHAPTER IV. OF THE TROUT, AND HOW

resemblances hardly to be discerned, that those confused seeds which were imposed upon Psyche as an incessant labour to cull out, and sort asunder, were not more intermixed. It was from out the rind of one apple tasted, that the knowledge of good and evil, as two twins cleaving together, leaped forth into the world. And perhaps this is that doom which Adam fell into of knowing good and evil, that is to say of knowing good by evil. As therefore the state of man now is, what wisdom can there be to choose, what continence to forbear without the knowledge of evil? He that can apprehend and consider vice with all her baits and seeming pleasures, and yet abstain, and yet distinguish, and yet prefer that which is truly better, he is the true warfaring Christian. I cannot praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race, where that immortal garland is to be run for, not without dust and heat. Assuredly we bring not innocence into the world, we bring impurity much rather; that which purifies us is trial, and trial

7 Acts xix, 19.

This is one-but only one of the noble sentiments so nobly expressed, which make the Areopagitica one of the most prized documents in our literature

IZAAK WALTON (1593-1683)

THE COMPLETE ANGLER

TO FISH FOR HIM. AND OF THE

MILKMAID'S SONG

Venator.* Trust me, master, I see now it is a harder matter to catch a trout than a chub; for I have put on patience, and followed you these two hours, and not seen a fish stir, neither at your minnow nor your worm.

Piscator. Well, scholar, you must endure worse luck some time, or you will never make a good angler. But what say you now? There is a trout now, and a good one too, if I can but hold him, and two or three turns more will tire him. Now you see he lies still, and the sleight is to land him. Reach me that landing-net; so, Sir, now he is mine own. What say you now? is not this worth all my labour and your patience?

Ven. On my word, master, this is a gallant trout: what shall we do with him?

Pisc. Marry, e'en eat him to supper: we'll go to my hostess, from whence we came; she told me, as I was going out of door, that my

brother Peter, a good angler and a cheerful her mind with any fears of many things that companion, had sent word that he would lodge will never be, as too many men too often do; there to-night, and bring a friend with him. but she cast away all care, and sang like a My hostess has two beds, and I know you and nightingale: her voice was good, and the ditty I may have the best: we'll rejoice with my fitted for it: it was that smooth song which brother Peter and his friend, tell tales, or sing was made by Kit Marlow, now at least fifty ballads, or make a catch,1 or find some harmless years ago; and the milkmaid's mother sang sport to content us and pass away a little time, an answer to it, which was made by Sir Walter without offence to God or man. Raleigh in his younger days.