true, no age can restore a life, whereof perhaps there is no great loss;
and revolutions of ages do not oft recover the loss of a rejected truth,
for the want of which whole nations fare the worse.

We should be wary therefore what persecution we raise against the living
labours of public men, how we spill that seasoned life of man, preserved
and stored up in books; since we see a kind of homicide may be thus
committed, sometimes a martyrdom, and if it extend to the whole
impression, 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 I 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 presbyters.

In Athens, where books and wits were ever busier than in any other part
of Greece, I find but only two sorts of writings which the magistrate
cared to take notice of; those either blasphemous and atheistical, or
libellous. Thus the books of Protagoras were by the judges of Areopagus
commanded to be burnt, and himself banished the territory for a
discourse begun with his confessing not to know WHETHER THERE WERE GODS,
OR WHETHER NOT. And against defaming, it was decreed that none should
be traduced by name, as was the manner of Vetus Comoedia, whereby we may
guess how they censured libelling. And this course was quick enough, as
Cicero writes, to quell both the desperate wits of other atheists,
and the open way of defaming, as the event showed. Of other sects and
opinions, though tending to voluptuousness, and the denying of divine