十分の一税廃止運動とミルトン―共和制と自由のために2017 年 5 ⽉ 21 ⽇（⽇）於静岡⼤学

⽇本英⽂学会第89回⼤会
静岡キャンパス（第七室・第⼆発表）

⼩林七実

1.

十分の一税の負担—小規模農業者たちの嘆願書から
There hath been, and is at this time, a great controversie about the tenth of the Husbandmans Stock, and yeers Labour,

laid out, and bestowed upon his crop of Corn, in his Trade of Husbandry . . . There are two sorts of men in this Kingdom,that claim the tenth of the Husbandmans Stock, and yeers labour, laid out in his crop of Corn, as aforesaid (every yeer) tobe due unto them. . . . The first sort of men, are the Ministers, who claim it to be due unto them (by a Divine Law) for theirmaintenance . . . The second sort of men that claim the tenth of the Husbandmans Stock and yeers labour, laid out in his
crop of Corn every yeer, as aforesaid; are the Impropriators, and they claim it to be due unto them by a humane Law . . .
And between these two sorts of men, the Husbandmen in this Kingdom are trampled upon like dirt in the street; and they,
their goods and labour are sold from one man unto another . . . And in this sad condition of the Husbandman, there is no man
man stands up to plead his Cause . . .

ʢTo the Reader. The Husbandmans Plea against Tithesʣ

2. 『宗教改革論』(1641)-コンスタンティヌスの富は「黄金の聖杯」に「木製の司祭」
Thus flourish’t the Church with Constantines wealth, and thereafter were the effects that follow’d . . . the Church that
before by insensible degrees welk’t and impair’d, now with large steps went downe hill decaying; at this time Antichirstbegan first to put forth his horne, and that saying was common that former times had woodden Chalices and golden Preists;
but they golden Charlices and woodden Preists.
(Of Reformation in England and the Causes that Hitherto have hindered it, CPW 1: 557)

3. ダンテの無韻詩から
I will bring you the opinion of three the famousest men for wit and learning, that Italy at this day glories of, whereby it may
be concluded for a receiv’d opinion even among men professing the Romish Faith, that Constantine marr’d all in the Church.
Dante in his 19. Canto of Inferno has thus, as I will render it you in English blank Verse.
Ah Constanine, of how much ill was cause
Not thy Conversion, but those rich demaines
That the first wealthy Pope receiv’d of thee.

(Of Reformation, CPW 1: 558)

4. 聖霊によって読む：聖書は万人のもの
If we will but purge with sovrain eyesalve that intellectual ray which God hath planted in us, then we would beleeve theScriptures protesting their own plainnes, and perspicuity, calling to them to be instructed, not only the wise, and learned,
but the simple, the poor, the babes, foretelling an extraordinary effusion of Gods Spirit upon every age, and sexe, attributing
to all men, and requiring from them the ability of searching, trying, examining all things, and by the Spirit discerning thatwhich is good . . .
5.

(Of Reformation, CPW 1: 566)

市民が選ぶ議会・信徒が選ぶ聖職者
There is no Civill Government that hath beene known, no not the Spartan, not the Roman, though both for this respectso much prais’d by the wise Polybius, more divinely and harmoniously tun’d more equally ballanc’d as it were by the handand scale of Justice, then is the Common-wealth of England: where under a free, and untutor’d Monarch, the noblest,worthiest, and most prudent men, with full approbation, and suffrage of the People have in their power the supreame,and finall determination of highest Affaires. Now if Conformity of Church Discipline to the Civill be so desir’d, there
can be nothing more parallel, more uniform, then when under the Soveraigne Prince Christs Vicegerent using the Scepterof David, according to Gods Law, the godliest, the wisest, the learnedest Ministers in their severall charges have the1

instructing and disciplining of Gods people by whose full and free Election they are consecrated to that holy and equall
Aristocracy. And why should not the Piety, and Conscience of Englishmen as members of the Church be trusted in theElection of Pastors to Functions that nothing concerns a Monarch, as well as their worldly wisedomes are priviledg’d as
members of the State in suffraging their Knights, and Burgesses to matters that concern him neerely?
(Of Reformation, CPW 1: 599-560)

6. のらくら働く十分の一税. . . were it such a desperate hazard to put to the venture the universall Votes of Christs Congregation, the fellowly andfriendly yoke of a teaching and laborious Ministery, the Pastorlike and Apostolick imitation of meeke and unlordly
Discipline, the gentle and benevolent mediocritie of Church-maintenance, without the ignoble Hucsterage of pidling
Tithes?”(Of Reformation, CPW 1: 613)

7. 「リシダス」(1637)にみる司教制度
Blind mouths! that scarce themselves know how to hold
A sheep-hook, or have learned aught else the least
That to the faithful herdman’s art belongs!
What recks it them? What need they? They are sped;
And when they list, their lean and flashy songs
Grate on their scrannel pipes of wretched straw,
The hungry sheep look up, and are not fed,
But swoll’n with wind, and the rank mist they draw,
Rot inwardly, and foul contagion spread:
Besides what the grim wolf with privy paw
Daily devours apace, and nothing said,
But that two-handed engine at the door,
Stands ready to smite once, and smite no more.

120125130(“Lycidas” 119-131)

8. 長老派—良心の新たな統制者に（1646年）
Because you have thrown off your prelate lord,

Must now be named and printed heretics

And with stiff vows renounced his liturgy

By shallow Edwards and Scotch What-d’ye-call:

To seize the widowed whore plurality

But we do hope to find out all your tricks,

From them whose sin ye envied, not abhorred,Your plots and packing worse than those of Trent,

Dare ye for this adjure the civil sword

5

That so the Parliament

15

To force our consciences that Christ set free,

May with their wholesome and preventive shears

And ride us with a classic hierarchy

Clip your phylacteries, though baulk your ears,

Taught ye by mere A. S. and Rutherford?

And succour our just fears

Men whose life, learning, faith and pure intent

When they shall read this clearly in your charge

Would have been held in high esteem with Paul10

New Presbyter is but old Priest writ large.

20(“On the New Forcers of Conscience under the Long Parliament” 1-20)

9. クロムウェルへのソネット（1652年5月）. . . yet much remains
To conquer still; peace hath her victories
No less renowned than war, new foes arise
Threatening to bind our souls with secular chains:
Help us to save free conscience from the paw
Of hireling wolves whose gospel is their maw.

(“To the Lord General Cromwell” 9-14)2

[10] ヴェーンへのソネット（1652年7月）. . . besides to know
Both spiritual power and civil, what each means,
What severs each, thou hast learned, which few have done.
The bounds of either sword to thee we owe;
Therefore on thy firm hand Religion leans
In peace, and reckons thee her eldest son.

(“To Sir Henry Vane the Younger” 9-14)[11] 『国定牧師廃止論』(1659年8月)-残余議会に宛てた序文
Owing to your protection, supream Senat, this libertie of writing which I have us’d these 18 years on all occasions toassert the just rights and freedoms both of church and state, and so far approv’d, as to have bin trusted with therepresentment and defence of your actions to all Christendom against an adversarie of no mean repute, to whom should I
address what I still publish on the same argument, but to you whose magnanimous councels first opend and unbound theage from a double bondage under prelatical and regal tyrannie . . .
(Considerations Touching the Likeliest Means to Remove Hirelings out of the Church CPW 7: 274)

[12] 国費で聖職者を雇うこと
But that the magistrate either out of that church revenue which remanes yet in his hand, or establishing any othermaintenance instead of tithe, should take into his own power the stipendiarie maintenance of church-ministers or compell
it by law, can stand neither with the peoples right nor with Christian liberty, but would suspend the church wholly upon thestate, and turn her ministers into state-pensioners.

(Hirelings CPW 7: 307)[13] 最たる怪物：政治権力の頭と聖なる体
And for the magistrate in person of a nursing father to make the church his meer ward, as alwaies in minoritie, thechurch, to whom he ought as a magistrate, Esa. 49. 23 . . . her to subject to his political drifts or conceivd opinions by
mastring her revenue, and so by his examinant committies to circumscribe her free election of ministers, is neither just norpious; no honor don to the church, but a plane dishonor: and upon her, whose only head is in heaven, yea upon him [God],
who is her only head, sets another in effect, and, which is most monstrous, a human on a heavenly, a canal on a spiritual,a political head on an ecclesiastical bodie; which at length by such heterogeneal, such incestuous conjunction, transformes
her oft-times into a beast of many heads and many horns.

(Hirelings CPW 7: 307-8)[14] 国定牧師—政治と教会にもたらすもの
Neither speak I this in contempt of learning or the ministry, but hating the common cheats of both; hating that they whohave preachd out bishops, prelates and canonists, should, in what serves their own ends, retain their fals opinions, thir
Pharisaical leaven, thir avarice and closely thir ambition, thir pluralities, thir noresidences, thir odious fees, and use thirlegal and Popish arguments for tithes: that Independents should take that name, as they may justly from the true freedomof Christian doctrin and church-discipline subject to no superior judge but God only, and seek to be Dependents on themagistrate for thir maintenance; which two things, independence and state-hire in religion, can never consist long orcertainly together. For magistrates at one time or other, not like these at present our patrons of Christian libertie, will pay
none but such whom by thir committies of examination, they finde conformable to their interest and opinions: andhirelings will soone frame themselves to that interest and those opinions which they see best pleasing to thir
paymasters; and to seem right themselves, will force others as to the truth.

(Hirelings CPW 7: 318)

[15] 教会は個人の自由な選びから. . . but the Christian church is universal; not ti’d to nation, dioces or parish, but consisting of many particular churches
complete in themselves; gatherd, not by compulsion or the accident of dwelling nigh together, but by free consent chusing
both thir particular church and thir church-officers. Wheras if tithes be set up, all these Christian privileges will be
disturbd and soone lost, and with them Christian libertie.

(Hirelings CPW 7: 292)3

[16] 天使ミカエルの預言：聖霊は個にやどる
Be sure they will, said the angel; but from heaven
He to his own a Comforter will send,
The promise of the Father, who shall dwell
His Spirit within them, and the law of faithWorking through love, upon their hearts hall write,
To guide them in all truth, and also arm
With spiritual armour, able to resist
Satan’s assaults, and quench his fiery darts,

485

490

(Paradise Lost 12.485-492)[17] 天使ミカエルの預言：個々の「良心」は神の生ける教会
They [his Apostles] die; but in their room, as they forewarn,
Wolves shall succeed for teachers, grievous wolves,
Who all the sacred mysteries of heaven
To their own vile advantages shall turn510
Of lucre and ambition, and the truth
With superstitions and traditions taint,
Left only in those written records pure,Though not but by the Spirit understood.
Then shall they seek to avail themselves of names,
515
Places and titles, and with these to join
Secular power, though feigning still to act
By spiritual, to themselves appropriating
The Spirit of God, promised alike and giv’n
To all believers; and from that pretence,
520
Spiritual laws by carnal power shall force
On every conscience; laws which none shall find
Left them enrolled, or what the Spirit within
Shall on the heart engrave. What will they thenBut force the spirit of grace itself, and bind525
His consort liberty; what, but unbuild
His living temples, built by faith to stand,
Their own faith not another’s: for on earth
Who against faith and conscience can be heard
Infallible? . . .

(Paradise Lost 12.507-530)

参考⽂献 [ハンドアウト引⽤資料のイタリック体は原典による]Bernard, Richard. A Short View of the Prelatical Church of England. 1641.
Braddick, Michael J. State Formation in Early Modern England 1550-1700. Cambridge UP, 2000.
Clegg, Cyndia Susan. Press Censorship in Caroline England. Cambridge UP, 2008.
Cressy, David, England of Edge: Crisis and Revolution 1640-1642. Oxford: Oxford UP, 2006.
The Husbandmans Plea against Tithes or Two Petitions Presented unto the House of Commons Assembled in Parliament. London, 1647.
Masson, David. The Life of John Milton. London: Macmillan, 1877.
Milton, John. The Complete Prose Works of John Milton. General ed. Don M. Wolfe. 8 vols. New Haven: Yale UP, 1953-82. (CPW 略)---. Complete Shorter Poems. 2nd. Ed. John Carey. Harlow: Longman, 1997.
---. Paradise Lost. 2nd ed. Ed. Alastair Fowler. Harlow: Longman, 1998.
Morrill, John. The Nature of the English Revolution. London: Longman, 1993.
Mueller, Janel. “Contextualizing Milton’s Nascent Republicanism.” Of Poetry and Politics: New Essays on Milton and His World.
Ed. P. G. Stanwood. State U of New York: Binghamton, 1995. 263-282.
Norbrook, David. Writing the English Republic: Poetry, Rhetoric and Politics, 1627-1660. Cambridge: Cambridge UP, 1999.
Walker, William. Paradise Lost and Republican Tradition from Aristotle to Machiavelli. Turnhout: Brepols, 2009.
Wheale, Nigel. Writing and Society: Literacy, Print and Politics in Britain 1590-1660. London: Routledge, 1999.
Woods, Susanne. Milton and the Poetics of Freedom. Pittsburgh: Duquesne UP, 2013.
Zaret, David. Origins of Democratic Culture: Printing, Petitions, and the Public Sphere in Early-Modern England. Princeton: Princeton UP, 2000.

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