第144章

The remaining privilege is of too iniquitous a nature to be an object of much terror. It is not in the compass of credibility to conceive, that any people would remain quiet spectators, while the sense of one man was, openly and undisguisedly, set against the sense of the national representative in frequent assembly, and suffered to overpower it. Two or three direct instances of the exercise of this negative, could not fail to annihilate it. Accordingly, wherever it is supposed to exist, we find it softened and nourished by the genial dew of pecuniary corruption; either rendered unnecessary beforehand, by a sinister application to the frailty of individual members, or disarmed and made palatable in the sequel, by a copious effusion of venal emollients. If it can in any case be endured, it must be in countries where the degenerate representative no longer possesses the sympathy of the public, and the haughty president is made sacred by the blood of an exalted ancestry which flows through his veins, or the holy oil which the representatives of the Most High have poured on his head. A common mortal, periodically selected by his fellow-citizens to watch over their interests, can never be supposed to possess this stupendous virtue.

If there be any truth in these reasonings, it inevitably follows that there are no important functions of general superintendence, which can justly be delegated to a single individual. If the office of a president be necessary, either in a deliberative assembly, or an administrative council, supposing such a council to exist, his employment will have relation to the order of their proceedings, and by no means consist in the arbitrary preferring and carrying into effect, his private decision. A king, if unvarying usage can give meaning to a word, describes a man, upon whose single discretion some part of the public interest is made to depend. What use can there be for such a man in an unperverted and well ordered state? With respect to its internal affairs, certainly none. How far the office can be of advantage, in our transactions with foreign governments, we shall hereafter have occasion to decide.

Let us beware, by an unjustifiable perversion of terms, of confounding the common understanding of mankind. A king is the well known and standing appellation for an office, which, if there be any truth in the arguments of the preceding chapters, has been the bane and the grave of human virtue.

Why endeavour to purify and exorcize what is entitled only to execration?

Why not suffer the term to be as well understood, and as cordially detested, as the once honourable appellation of tyrant afterwards was among the Greeks?

Why not suffer it to rest a perpetual monument of the folly, the cowardice and misery of our species?

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In proceeding, from the examination of monarchical, to that of aristocratical government, it is impossible not to remark, that there are several disadvantages common to both. One of these is the creation of a separate interest. The benefit of the governed is made to lie on one side, and the benefit of the governors on the other. It is to no purpose to say that individual interest, accurately understood, will always be found to coincide with general, if it appear in practice, that the opinions and errors of mankind are perpetually separating them, and placing them in opposition to each other. The more the governors are fixed in a sphere distinct and distant from the governed, the more will this error be cherished. Theory, in order to produce an adequate effect upon the mind, should be favoured, not counteracted, by practice. What principle in human nature is more universally confessed, than self-love, that is, than a propensity to think individually of a private interest, to discriminate and divide objects, which the laws of the universe have indissolubly united? None, unless it be the esprit de corps, the tendency of bodies of men to aggrandize themselves, a spirit, which, though less ardent than self love, is still more vigilant, and not exposed to the accidents of sleep, indisposition and mortality. Thus it appears that, of all impulses to a narrow, self-interested conduct, those afforded by monarchy and aristocracy are the greatest.

Nor must we be too hasty and undistinguishing in applying the principle that individual interest, accurately understood, will always be found to coincide with general. Relatively to individuals considered as men, it is, for the most part, certainly true; relatively to individuals considered as lords and kings, it is false. The man will perhaps be served, by the sacrifice of all his little peculium to the public interest, but the king will be annihilated. The first sacrifice that justice demands, at the hand of monarchy and aristocracy, is that of their immunities and prerogatives.

Public interest dictates the unlimited dissemination of truth, and the impartial administration of justice. Kings and lords subsist only under favour of error and oppression. They will therefore resist the progress of knowledge and illumination; the moment the deceit is dispelled, their occupation is gone.

In thus concluding however, we are taking for granted, that aristocracy will be found an arbitrary and pernicious institution, as monarchy has already appeared to be. It is time that we should enquire in what degree this is actually the case.