The Works of the Right Honourable Edmund Burke Volume III Part 20

I shall here only consider it as a transfer of property. On the policy of that transfer I shall trouble you with a few thoughts.

In every prosperous community something more is produced than goes to the immediate support of the producer. This surplus forms the income of the landed capitalist. It will be spent by a proprietor who does not labor. But this idleness is itself the spring of labor, this repose the spur to industry. The only concern for the state is, that the capital taken in rent from the land should be returned again to the industry from whence it came, and that its expenditure should be with the least possible detriment to the morals of those who expend it and to those of the people to whom it is returned.

In all the views of receipt, expenditure, and personal employment, a sober legislator would carefully compare the possessor whom he was recommended to expel with the stranger who was proposed to fill his place. Before the inconveniences are incurred which _must_ attend all violent revolutions in property through extensive confiscation, we ought to have some rational a.s.surance that the purchasers of the confiscated property will be in a considerable degree more laborious, more virtuous, more sober, less disposed to extort an unreasonable proportion of the gains of the laborer, or to consume on themselves a larger share than is fit for the measure of an individual,--or that they should be qualified to dispense the surplus in a more steady and equal mode, so as to answer the purposes of a politic expenditure, than the old possessors, call those possessors bishops, or canons, or commendatory abbots, or monks, or what you please. The monks are lazy. Be it so. Suppose them no otherwise employed than by singing in the choir. They are as usefully employed as those who neither sing nor say,--as usefully even as those who sing upon the stage. They are as usefully employed as if they worked from dawn to dark in the innumerable servile, degrading, unseemly, unmanly, and often most unwholesome and pestiferous occupations to which by the social economy so many wretches are inevitably doomed. If it were not generally pernicious to disturb the natural course of things, and to impede in any degree the great wheel of circulation which is turned by the strangely directed labor of these unhappy people, I should be infinitely more inclined forcibly to rescue them from their miserable industry than violently to disturb the tranquil repose of monastic quietude. Humanity, and perhaps policy, might better justify me in the one than in the other. It is a subject on which I have often reflected, and never reflected without feeling from it. I am sure that no consideration, except the necessity of submitting to the yoke of luxury and the despotism of fancy, who in their own imperious way will distribute the surplus product of the soil, can justify the toleration of such trades and employments in a well-regulated state. But for this purpose of distribution, it seems to me that the idle expenses of monks are quite as well directed as the idle expenses of us lay loiterers.

When the advantages of the possession and of the project are on a par, there is no motive for a change. But in the present case, perhaps, they are not upon a par, and the difference is in favor of the possession. It does not appear to me that the expenses of those whom you are going to expel do in fact take a course so directly and so generally leading to vitiate and degrade and render miserable those through whom they pa.s.s as the expenses of those favorites whom you are intruding into their houses. Why should the expenditure of a great landed property, which is a dispersion of the surplus product of the soil, appear intolerable to you or to me, when it takes its course through the acc.u.mulation of vast libraries, which are the history of the force and weakness of the human mind,--through great collections of ancient records, medals, and coins, which attest and explain laws and customs,--through paintings and statues, that, by imitating Nature, seem to extend the limits of creation,--through grand monuments of the dead, which continue the regards and connections of life beyond the grave,--through collections of the specimens of Nature, which become a representative a.s.sembly of all the cla.s.ses and families of the world, that by disposition facilitate, and by exciting curiosity open, the avenues to science? If by great permanent establishments all these objects of expense are better secured from the inconstant sport of personal caprice and personal extravagance, are they worse than if the same tastes prevailed in scattered individuals? Does not the sweat of the mason and carpenter, who toil in order to partake the sweat of the peasant, flow as pleasantly and as salubriously in the construction and repair of the majestic edifices of religion as in the painted booths and sordid sties of vice and luxury? as honorably and as profitably in repairing those sacred works which grow h.o.a.ry with innumerable years as on the momentary receptacles of transient voluptuousness,--in opera-houses, and brothels, and gaming-houses, and club-houses, and obelisks in the Champ de Mars?

Is the surplus product of the olive and the vine worse employed in the frugal sustenance of persons whom the fictions of a pious imagination raise to dignity by construing in the service of G.o.d than in pampering the innumerable mult.i.tude of those who are degraded by being made useless domestics, subservient to the pride of man? Are the decorations of temples an expenditure less worthy a wise man than ribbons, and laces, and national c.o.c.kades, and pet.i.t maisons, and pet.i.t soupers, and all the innumerable fopperies and follies in which opulence sports away the burden of its superfluity?

We tolerate even these,--not from love of them, but for fear of worse.

We tolerate them, because property and liberty, to a degree, require that toleration. But why proscribe the other, and surely, in every point of view, the more laudable use of estates? Why, through the violation of all property, through an outrage upon every principle of liberty, forcibly carry them from the better to the worse?

This comparison between the new individuals and the old corps is made upon a supposition that no reform could be made in the latter. But, in a question of reformation, I always consider corporate bodies, whether sole or consisting of many, to be much more susceptible of a public direction, by the power of the state, in the use of their property, and in the regulation of modes and habits of life in their members, than private citizens ever can be, or perhaps ought to be; and this seems to me a very material consideration for those who undertake anything which merits the name of a politic enterprise.--So far as to the estates of monasteries.

With regard to the estates possessed by bishops and canons and commendatory abbots, I cannot find out for what reason some landed estates may not be held otherwise than by inheritance. Can any philosophic spoiler undertake to demonstrate the positive or the comparative evil of having a certain, and that, too, a large, portion of landed property pa.s.sing in succession through persons whose t.i.tle to it is, always in theory and often in fact, an eminent degree of piety, morals, and learning; a property which by its destination, in their turn, and on the score of merit, gives to the n.o.blest families renovation and support, to the lowest the means of dignity and elevation; a property, the tenure of which is the performance of some duty, (whatever value you may choose to set upon that duty,) and the character of whose proprietors demands at least an exterior decorum and gravity of manners,--who are to exercise a generous, but temperate hospitality,--part of whose income they are to consider as a trust for charity,--and who, even when they fail in their trust, when they slide from their character, and degenerate into a mere common secular n.o.bleman or gentleman, are in no respect worse than those who may succeed them in their forfeited possessions? Is it better that estates should be held by those who have no duty than by those who have one? by those whose character and destination point to virtues than by those who have no rule and direction in the expenditure of their estates but their own will and appet.i.te? Nor are these estates held altogether in the character or with the evils supposed inherent in mortmain. They pa.s.s from hand to hand with a more rapid circulation than any other. No excess is good, and therefore too great a proportion of landed property may be held officially for life; but it does not seem to me of material injury to any common wealth that there should exist some estates that have a chance of being acquired by other means than the previous acquisition of money.

This letter is grown to a great length, though it is, indeed, short with regard to the infinite extent of the subject. Various avocations have from time to time called my mind from the subject. I was not sorry to give myself leisure to observe whether in the proceedings of the National a.s.sembly I might not find reasons to change or to qualify some of my first sentiments. Everything has confirmed me more strongly in my first opinions. It was my original purpose to take a view of the principles of the National a.s.sembly with regard to the great and fundamental establishments, and to compare the whole of what you have subst.i.tuted in the place of what you have destroyed with the several members of our British Const.i.tution. But this plan is of greater extent than at first I computed, and I find that you have little desire to take the advantage of any examples. At present I must content myself with some remarks upon your establishments, reserving for another time what I proposed to say concerning the spirit of our British monarchy, aristocracy, and democracy, as practically they exist.

I have taken a view of what has been done by the governing power in France. I have certainly spoke of it with freedom. Those whose principle it is to despise the ancient, permanent sense of mankind, and to set up a scheme of society on new principles, must naturally expect that such of us who think better of the judgment of the human race than, of theirs should consider both them and their devices as men and schemes upon their trial. They must take it for granted that we attend much to their reason, but not at all to their authority. They have not one of the great influencing prejudices of mankind in their favor. They avow their hostility to opinion. Of course they must expect no support from that influence, which, with every other authority, they have deposed from the seat of its jurisdiction.

I can never consider this a.s.sembly as anything else than a voluntary a.s.sociation of men who have availed themselves of circ.u.mstances to seize upon the power of the state. They have not the sanction and authority of the character under which they first met. They have a.s.sumed another of a very different nature, and have completely altered and inverted all the relations in which they originally stood. They do not hold the authority they exercise under any const.i.tutional law of the state. They have departed from the instructions of the people by whom they were sent; which instructions, as the a.s.sembly did not act in virtue of any ancient usage or settled law, were the sole source of their authority. The most considerable of their acts have not been done by great majorities; and in this sort of near divisions, which carry only the constructive authority of the whole, strangers will consider reasons as well as resolutions.

If they had set up this new, experimental government as a necessary subst.i.tute for an expelled tyranny, mankind would antic.i.p.ate the time of prescription, which through long usage mellows into legality governments that were violent in their commencement. All those who have affections which lead them to the conservation of civil order would recognize, even in its cradle, the child as legitimate, which has been produced from those principles of cogent expediency to which all just governments owe their birth, and on which they justify their continuance. But they will be late and reluctant in giving any sort of countenance to the operations of a power which has derived its birth from no law and no necessity, but which, on the contrary, has had its origin in those vices and sinister practices by which the social union is often disturbed and sometimes destroyed. This a.s.sembly has hardly a year's prescription. We have their own word for it that they have made a revolution. To make a revolution is a measure which, _prima fronte_, requires an apology. To make a revolution is to subvert the ancient state of our country; and no common reasons are called for to justify so violent a proceeding. The sense of mankind authorizes us to examine into the mode of acquiring new power, and to criticize on the use that is made of it, with less awe and reverence than that which is usually conceded to a settled and recognized authority.

In obtaining and securing their power, the a.s.sembly proceeds upon principles the most opposite from those which appear to direct them in the use of it. An observation on this difference will let us into the true spirit of their conduct. Everything which they have done, or continue to do, in order to obtain and keep their power, is by the most common arts. They proceed exactly as their ancestors of ambition have done before them. Trace them through all their artifices, frauds, and violences, you can find nothing at all that is new. They follow precedents and examples with the punctilious exactness of a pleader.

They never depart an iota from the authentic formulas of tyranny and usurpation. But in all the regulations relative to the public good the spirit has been the very reverse of this. There they commit the whole to the mercy of untried speculations; they abandon the dearest interests of the public to those loose theories to which none of them would choose to trust the slightest of his private concerns. They make this difference, because in their desire of obtaining and securing power they are thoroughly in earnest; there they travel in the beaten road. The public interests, because about them they have no real solicitude, they abandon wholly to chance: I say to chance, because their schemes have nothing in experience to prove their tendency beneficial.

We must always see with a pity not unmixed with respect the errors of those who are timid and doubtful of themselves with regard to points wherein the happiness of mankind is concerned. But in these gentlemen there is nothing of the tender parental solicitude which fears to cut up the infant for the sake of an experiment. In the vastness of their promises and the confidence of their predictions they far outdo all the boasting of empirics. The arrogance of their pretensions in a manner provokes and challenges us to an inquiry into their foundation.

I am convinced that there are men of considerable parts among the popular leaders in the National a.s.sembly. Some of them display eloquence in their speeches and their writings. This cannot be without powerful and cultivated talents. But eloquence may exist without a proportionable degree of wisdom. When I speak of ability, I am obliged to distinguish.

What they have done towards the support of their system bespeaks no ordinary men. In the system itself, taken as the scheme of a republic constructed for procuring the prosperity and security of the citizen, and for promoting the strength and grandeur of the state, I confess myself unable to find out anything which displays, in a single instance, the work of a comprehensive and disposing mind, or even the provisions of a vulgar prudence. Their purpose everywhere seems to have been to evade and slip aside from _difficulty_. This it has been the glory of the great masters in all the arts to confront, and to overcome,--and when they had overcome the first difficulty, to turn it into an instrument for new conquests over new difficulties: thus to enable them to extend the empire of their science, and even to push forward, beyond the reach of their original thoughts, the landmarks of the human understanding itself. Difficulty is a severe instructor, set over us by the supreme ordinance of a parental Guardian and Legislator, who knows us better than we know ourselves, as He loves us better too. _Pater ipse colendi haud facilem esse viam voluit_. He that wrestles with us strengthens our nerves and sharpens our skill. Our antagonist is our helper. This amicable conflict with difficulty obliges us to an intimate acquaintance with our object, and compels us to consider it in all its relations. It will not suffer us to be superficial. It is the want of nerves of understanding for such a task, it is the degenerate fondness for tricking short-outs and little fallacious facilities, that has in so many parts of the world created governments with arbitrary powers. They have created the late arbitrary monarchy of France. They have created the arbitrary republic of Paris. With them defects in wisdom are to be supplied by the plenitude of force. They get nothing by it. Commencing their labors on a principle of sloth, they have the common fortune of slothful men. The difficulties, which they rather had eluded than escaped, meet them again in their course; they multiply and thicken on them; they are involved, through a labyrinth of confused detail, in an industry without limit and without direction; and in conclusion, the whole of their work becomes feeble, vicious, and insecure.

It is this inability to wrestle with difficulty which has obliged the arbitrary a.s.sembly of France to commence their schemes of reform with abolition and total destruction.[120] But is it in destroying and pulling down that skill is displayed? Your mob can do this as well at least as your a.s.semblies. The shallowest understanding, the rudest hand, is more than equal to that task. Rage and frenzy will pull down more in half an hour than prudence, deliberation, and foresight can build up in a hundred years. The errors and defects of old establishments are visible and palpable. It calls for little ability to point them out; and where absolute power is given, it requires but a word wholly to abolish the vice and the establishment together. The same lazy, but restless disposition, which loves sloth and hates quiet, directs these politicians, when they come to work for supplying the place of what they have destroyed. To make everything the reverse of what they have seen is quite as easy as to destroy. No difficulties occur in what has never been tried. Criticism is almost baffled in discovering the defects of what has not existed; and eager enthusiasm and cheating hope have all the wide field of imagination, in which they may expatiate with little or no opposition.

At once to preserve and to reform is quite another thing. When the useful parts of an old establishment are kept, and what is superadded is to be fitted to what is retained, a vigorous mind, steady, persevering attention, various powers of comparison and combination, and the resources of an understanding fruitful in expedients are to be exercised; they are to be exercised in a continued conflict with the combined force of opposite vices, with the obstinacy that rejects all improvement, and the levity that is fatigued and disgusted with everything of which it is in possession. But you may object,--"A process of this kind is slow. It is not fit for an a.s.sembly which glories in performing in a few months the work of ages. Such a mode of reforming, possibly, might take up many years." Without question it might; and it ought. It is one of the excellences of a method in which time is amongst the a.s.sistants, that its operation is slow, and in some cases almost imperceptible. If circ.u.mspection and caution are a part of wisdom, when we work only upon inanimate matter, surely they become a part of duty too, when the subject of our demolition and construction is not brick and timber, but sentient beings, by the sudden alteration of whose state, condition, and habits, mult.i.tudes may be rendered miserable. But it seems as if it were the prevalent opinion in Paris, that an unfeeling heart and an undoubting confidence are the sole qualifications for a perfect legislator. Far different are my ideas of that high office. The true lawgiver ought to have a heart full of sensibility. He ought to love and respect his kind, and to fear himself. It may be allowed to his temperament to catch his ultimate object with an intuitive glance; but his movements towards it ought to be deliberate. Political arrangement, as it is a work for social ends, is to be only wrought by social means.

There mind must conspire with mind. Time is required to produce that union of minds which alone can produce all the good we aim at. Our patience will achieve more than our force. If I might venture to appeal to what is so much out of fas.h.i.+on in Paris,--I mean to experience,--I should tell you, that in my course I have known, and, according to my measure, have cooperated with great men; and I have never yet seen any plan which has not been mended by the observations of those who were much inferior in understanding to the person who took the lead in the business. By a slow, but well-sustained progress, the effect of each step is watched; the good or ill success of the first gives light to us in the second; and so, from light to light, we are conducted with safety through the whole series. We see that the parts of the system do not clash. The evils latent in the most promising contrivances are provided for as they arise. One advantage is as little as possible sacrificed to another. We compensate, we reconcile, we balance. We are enabled to unite into a consistent whole the various anomalies and contending principles that are found in the minds and affairs of men. From hence arises, not an excellence in simplicity, but one far superior, an excellence in composition. Where the great interests of mankind are concerned through a long succession of generations, that succession ought to be admitted into some share in the councils which are so deeply to affect them. If justice requires this, the work itself requires the aid of more minds than one age can furnish. It is from this view of things that the best legislators have been often satisfied with the establishment of some sure, solid, and ruling principle in government,--a power like that which some of the philosophers have called a plastic Nature; and having fixed the principle, they have left it afterwards to its own operation.

To proceed in this manner, that is, to proceed with a presiding principle and a prolific energy, is with me the criterion of profound wisdom. What your politicians think the marks of a bold, hardy genius are only proofs of a deplorable want of ability. By their violent haste, and their defiance of the process of Nature, they are delivered over blindly to every projector and adventurer, to every alchemist and empiric. They despair of turning to account anything that is common.

Diet is nothing in their system of remedy. The worst of it is, that this their despair of curing common distempers by regular methods arises not only from defect of comprehension, but, I fear, from some malignity of disposition. Your legislators seem to have taken their opinions of all professions, ranks, and offices from the declamations and buffooneries of satirists,--who would themselves be astonished, if they were held to the letter of their own descriptions. By listening only to these, your leaders regard all things only on the side of their vices and faults, and view those vices and faults under every color of exaggeration. It is undoubtedly true, though it may seem paradoxical,--but, in general, those who are habitually employed in finding and displaying faults are unqualified for the work of reformation; because their minds are not only unfurnished with patterns of the fair and good, but by habit they come to take no delight in the contemplation of those things. By hating vices too much, they come to love men too little. It is therefore not wonderful that they should be indisposed and unable to serve them. From hence arises the complexional disposition of some of your guides to pull everything in pieces. At this malicious game they display the whole of their _quadrimanous_ activity. As to the rest, the paradoxes of eloquent writers, brought forth purely as a sport of fancy, to try their talents, to rouse attention, and excite surprise, are taken up by these gentlemen, not in the spirit of the original authors, as means of cultivating their taste and improving their style: these paradoxes become with them serious grounds of action, upon which they proceed in regulating the most important concerns of the state. Cicero ludicrously describes Cato as endeavoring to act in the commonwealth upon the school paradoxes which exercised the wits of the junior students in the Stoic philosophy. If this was true of Cato, these gentlemen copy after him in the manner of some persons who lived about his time,--_pede nudo Catonem_. Mr. Hume told me that he had from Rousseau himself the secret of his principles of composition. That acute, though eccentric observer, had perceived, that, to strike and interest the public, the marvellous must be produced; that the marvellous of the heathen mythology had long since lost its effects; that giants, magicians, fairies, and heroes of romance, which succeeded, had exhausted the portion of credulity which belonged to their age; that now nothing was left to a writer but that species of the marvellous, which might still be produced, and with as great an effect as ever, though in another way,--that is, the marvellous in life, in manners, in characters, and in extraordinary situations, giving rise to new and unlooked-for strokes in politics and morals. I believe, that, were Rousseau alive, and in one of his lucid intervals, he would be shocked at the practical frenzy of his scholars, who in their paradoxes are servile imitators, and even in their incredulity discover an implicit faith.

Men who undertake considerable things, even in a regular way, ought to give us ground to presume ability. But the physician of the state, who, not satisfied with the cure of distempers, undertakes to regenerate const.i.tutions, ought to show uncommon powers. Some very unusual appearances of wisdom ought to display themselves on the face of the designs of those who appeal to no practice and who copy after no model.

Has any such been manifested? I shall take a view (it shall for the subject be a very short one) of what the a.s.sembly has done, with regard, first, to the const.i.tution of the legislature; in the next place, to that of the executive power; then to that of the judicature; afterwards to the model of the army; and conclude with the system of finance: to see whether we can discover in any part of their schemes the portentous ability which may justify these bold undertakers in the superiority which they a.s.sume over mankind.

It is in the model of the sovereign and presiding part of this new republic that we should expect their grand display. Here they were to prove their t.i.tle to their proud demands. For the plan itself at large, and for the reasons on which it is grounded, I refer to the journals of the a.s.sembly of the 29th of September, 1789, and to the subsequent proceedings which have made any alterations in the plan. So far as in a matter somewhat confused I can see light, the system remains substantially as it has been originally framed. My few remarks will be such as regard its spirit, its tendency, and its fitness for framing a popular commonwealth, which they profess theirs to be, suited to the ends for which any commonwealth, and particularly such a commonwealth, is made. At the same time I mean to consider its consistency with itself and its own principles.

Old establishments are tried by their effects. If the people are happy, united, wealthy, and powerful, we presume the rest. We conclude that to be good from whence good is derived. In old establishments various correctives have been found for their aberrations from theory. Indeed, they are the results of various necessities and expediences. They are not often constructed after any theory: theories are rather drawn from them. In them we often see the end best obtained, where the means seem not perfectly reconcilable to what we may fancy was the original scheme.

The means taught by experience may be better suited to political ends than those contrived in the original project. They again react upon the primitive const.i.tution, and sometimes improve the design itself, from which they seem to have departed. I think all this might be curiously exemplified in the British Const.i.tution. At worst, the errors and deviations of every kind in reckoning are found and computed, and the s.h.i.+p proceeds in her course. This is the case of old establishments; but in a new and merely theoretic system, it is expected that every contrivance shall appear, on the face of it, to answer its ends, especially where the projectors are no way embarra.s.sed with an endeavor to accommodate the new building to an old one, either in the walls or on the foundations.

The French builders, clearing away as mere rubbish whatever they found, and, like their ornamental gardeners, forming everything into an exact level, propose to rest the whole local and general legislature on three bases of three different kinds,--one geometrical, one arithmetical, and the third financial; the first of which they call _the basis of territory_; the second, _the basis of population_; and the third, _the basis of contribution_. For the accomplishment of the first of these purposes, they divide the area of their country into eighty-three pieces, regularly square, of eighteen leagues by eighteen. These large divisions are called _Departments_. These they portion, proceeding by square measurement, into seventeen hundred and twenty districts, called _Communes_. These again they subdivide, still proceeding by square measurement, into smaller districts, called _Cantons_, making in all 6,400.

At first view this geometrical basis of theirs presents not much to admire or to blame. It calls for no great legislative talents. Nothing more than an accurate land-surveyor, with his chain, sight, and theodolite, is requisite for such a plan as this. In the old divisions of the country, various accidents at times, and the ebb and flow of various properties and jurisdictions, settled their bounds. These bounds were not made upon any fixed system, undoubtedly. They were subject to some inconveniences; but they were inconveniences for which use had found remedies, and habit had supplied accommodation and patience. In this new pavement of square within square, and this organization and semi-organization, made on the system of Empedocles and Buffon, and not upon any politic principle, it is impossible that innumerable local inconveniences, to which men are not habituated, must not arise. But these I pa.s.s over, because it requires an accurate knowledge of the country, which I do not possess, to specify them.

When these state surveyors came to take a view of their work of measurement, they soon found that in politics the most fallacious of all things was geometrical demonstration. They had then recourse to another basis (or rather b.u.t.tress) to support the building, which tottered on that false foundation. It was evident that the goodness of the soil, the number of the people, their wealth, and the largeness of their contribution, made such infinite variations between square and square as to render mensuration a ridiculous standard of power in the commonwealth, and equality in geometry the most unequal of all measures in the distribution of men. However, they could not give it up,--but, dividing their political and civil representation into three parts, they allotted one of those parts to the square measurement, without a single fact or calculation to ascertain whether this territorial proportion of representation was fairly a.s.signed, and ought upon any principle really to be a third. Having, however, given to geometry this portion, (of a third for her dower,) out of compliment, I suppose, to that sublime science, they left the other two to be scuffled for between the other parts, population and contribution.

When they came to provide for population, they were not able to proceed quite so smoothly as they had done in the field of their geometry. Here their arithmetic came to bear upon their juridical metaphysics. Had they stuck to their metaphysic principles, the arithmetical process would be simple indeed. Men, with them, are strictly equal, and are ent.i.tled to equal rights in their own government. Each head, on this system, would have its vote, and every man would vote directly for the person who was to represent him in the legislature. "But soft,--by regular degrees, not yet." This metaphysic principle, to which law, custom, usage, policy, reason, were to yield, is to yield itself to their pleasure. There must be many degrees, and some stages, before the representative can come in contact with his const.i.tuent. Indeed, as we shall soon see, these two persons are to have no sort of communion with each other. First, the voters in the _Canton_, who compose what they call _primary a.s.semblies_, are to have a _qualification_. What! a qualification on the indefeasible rights of men? Yes; but it shall be a very small qualification. Our injustice shall be very little oppressive: only the local valuation of three days' labor paid to the public. Why, this is not much, I readily admit, for anything but the utter subversion of your equalizing principle. As a qualification it might as well be let alone; for it answers no one purpose for which qualifications are established; and, on your ideas, it excludes from a vote the man of all others whose natural equality stands the most in need of protection and defence: I mean the man who has nothing else but his natural equality to guard him.

You order him to buy the right which you before told him Nature had given to him gratuitously at his birth, and of which no authority on earth could lawfully deprive him. With regard to the person who cannot come up to your market, a tyrannous aristocracy, as against him, is established at the very outset, by you who pretend to be its sworn foe.

The gradation proceeds. These primary a.s.semblies of the _Canton_ elect deputies to the _Commune_,--one for every two hundred qualified inhabitants. Here is the first medium put between the primary elector and the representative legislator; and here a new turnpike is fixed for taxing the rights of men with a second qualification: for none can be elected into the _Commune_ who does not pay the amount of ten days'

labor. Nor have we yet done. There is still to be another gradation.[121] These _Communes_, chosen by the _Canton_, choose to the _Department_; and the deputies of the _Department_ choose their deputies to the _National a.s.sembly_. Here is a third barrier of a senseless qualification. Every deputy to the National a.s.sembly must pay, in direct contribution, to the value of a _mark of silver_. Of all these qualifying barriers we must think alike: that they are impotent to secure independence, strong only to destroy the rights of men.

In all this process, which in its fundamental elements affects to consider only _population_, upon a principle of natural right, there is a manifest attention to _property_,--which, however just and reasonable on other schemes, is on theirs perfectly unsupportable.

When they come to their third basis, that of _Contribution_, we find that they have more completely lost sight of the rights of men. This last basis rests _entirely_ on property. A principle totally different from the equality of men, and utterly irreconcilable to it, is thereby admitted: but no sooner is this principle admitted than (as usual) it is subverted; and it is not subverted (as we shall presently see) to approximate the inequality of riches to the level of Nature. The additional share in the third portion of representation (a portion reserved exclusively for the higher contribution) is made to regard the _district_ only, and not the individuals in it who pay. It is easy to perceive, by the course of their reasonings, how much they were embarra.s.sed by their contradictory ideas of the rights of men and the privileges of riches. The Committee of Const.i.tution do as good as admit that they are wholly irreconcilable. "The relation with regard to the contributions is without doubt _null_, (say they,) when the question is on the balance of the political rights as between individual and individual; without which _personal equality would be destroyed_, and _an aristocracy of the rich_ would be established. But this inconvenience entirely disappears, when the proportional relation of the contribution is only considered in the _great ma.s.ses_, and is solely between province and province; it serves in that case only to form a just reciprocal proportion between the cities, without affecting the personal rights of the citizens."

Here the principle of _contribution_, as taken between man and man, is reprobated as _null_, and destructive to equality,--and as pernicious, too, because it leads to the establishment of an _aristocracy of the rich_. However, it must not be abandoned. And the way of getting rid of the difficulty is to establish the inequality as between department and department, leaving all the individuals in each department upon an exact par. Observe, that this parity between individuals had been before destroyed, when the qualifications within the departments were settled; nor does it seem a matter of great importance whether the equality of men be injured by ma.s.ses or individually. An individual is not of the same importance in a ma.s.s represented by a few as in a ma.s.s represented by many. It would be too much to tell a man jealous of his equality, that the elector has the same franchise who votes for three members as he who votes for ten.

Now take it in the other point of view, and let us suppose their principle of representation according to contribution, that is according to riches, to be well imagined, and to be a necessary basis for their republic. In this their third basis they a.s.sume that riches ought to be respected, and that justice and policy require that they should ent.i.tle men, in some mode or other, to a larger share in the administration of public affairs; it is now to be seen how the a.s.sembly provides for the preeminence, or even for the security of the rich, by conferring, in virtue of their opulence, that larger measure of power to their district which is denied to them personally. I readily admit (indeed, I should lay it down as a fundamental principle) that in a republican government, which has a democratic basis, the rich do require an additional security above what is necessary to them in monarchies. They are subject to envy, and through envy to oppression. On the present scheme it is impossible to divine what advantage they derive from the aristocratic preference upon which the unequal representation of the ma.s.ses is founded. The rich cannot feel it, either as a support to dignity or as security to fortune: for the aristocratic ma.s.s is generated from purely democratic principles; and the prevalence given to it in the general representation has no sort of reference to or connection with the persons upon account of whose property this superiority of the ma.s.s is established. If the contrivers of this scheme meant any sort of favor to the rich, in consequence of their contribution, they ought to have conferred the privilege either on the individual rich, or on some cla.s.s formed of rich persons (as historians represent Servius Tullius to have done in the early const.i.tution of Rome); because the contest between the rich and the poor is not a struggle between corporation and corporation, but a contest between men and men,--a compet.i.tion, not between districts, but between descriptions. It would answer its purpose better, if the scheme were inverted: that the votes of the ma.s.ses were rendered equal, and that the votes within each ma.s.s were proportioned to property.

Let us suppose one man in a district (it is an easy supposition) to contribute as much as a hundred of his neighbors. Against these he has but one vote. If there were but one representative for the ma.s.s, his poor neighbors would outvote him by an hundred to one for that single representative. Bad enough! But amends are to be made him. How? The district, in virtue of his wealth, is to choose, say ten members instead of one: that is to say, by paying a very large contribution he has the happiness of being outvoted, an hundred to one, by the poor, for ten representatives, instead of being outvoted exactly in the same proportion for a single member. In truth, instead of benefiting by this superior quant.i.ty of representation, the rich man is subjected to an additional hards.h.i.+p. The increase of representation within his province sets up nine persons more, and as many more than nine as there may be democratic candidates, to cabal and intrigue and to flatter the people at his expense and to his oppression. An interest is by this means held out to mult.i.tudes of the inferior sort, in obtaining a salary of eighteen livres a day, (to them a vast object,) besides the pleasure of a residence in Paris, and their share in the government of the kingdom.

The more the objects of ambition are multiplied and become democratic, just in that proportion the rich are endangered.

Thus it must fare between the poor and the rich in the province deemed aristocratic, which in its internal relation is the very reverse of that character. In its external relation, that is, in its relation to the other provinces, I cannot see how the unequal representation which is given to ma.s.ses on account of wealth becomes the means of preserving the equipoise and the tranquillity of the commonwealth. For, if it be one of the objects to secure the weak from being crushed by the strong, (as in all society undoubtedly it is,) how are the smaller and poorer of these ma.s.ses to be saved from the tyranny of the more wealthy? Is it by adding to the wealthy further and more systematical means of oppressing them?

When we come to a balance of representation between corporate bodies, provincial interests, emulations, and jealousies are full as likely to arise among them as among individuals; and their divisions are likely to produce a much hotter spirit of dissension, and something leading much more nearly to a war.

I see that these aristocratic ma.s.ses are made upon what is called the principle of direct contribution. Nothing can be a more unequal standard than this. The indirect contribution, that which arises from duties on consumption, is in truth a better standard, and follows and discovers wealth more naturally than this of direct contribution. It is difficult, indeed, to fix a standard of local preference on account of the one, or of the other, or of both, because some provinces may pay the more of either or of both on account of causes not intrinsic, but originating from those very districts over whom they have obtained a preference in consequence of their ostensible contribution. If the ma.s.ses were independent, sovereign bodies, who were to provide for a federative treasury by distinct contingents, and that the revenue had not (as it has) many impositions running through the whole, which affect men individually, and not corporately, and which, by their nature, confound all territorial limits, something might be said for the basis of contribution as founded on ma.s.ses. But, of all things, this representation, to be measured by contribution, is the most difficult to settle upon principles of equity in a country which considers its districts as members of a whole. For a great city, such as Bordeaux or Paris, appears to pay a vast body of duties, almost out of all a.s.signable proportion to other places, and its ma.s.s is considered accordingly. But are these cities the true contributors in that proportion? No. The consumers of the commodities imported into Bordeaux, who are scattered through all France, pay the import duties of Bordeaux.

The produce of the vintage in Guienne and Languedoc give to that city the means of its contribution growing out of an export commerce. The landholders who spend their estates in Paris, and are thereby the creators of that city, contribute for Paris from the provinces out of which their revenues arise. Very nearly the same arguments will apply to the representative share given on account of _direct_ contribution: because the direct contribution must be a.s.sessed on wealth, real or presumed; and that local wealth will itself arise from causes not local, and which therefore in equity ought not to produce a local preference.

It is very remarkable, that, in this fundamental regulation which settles the representation of the ma.s.s upon the direct contribution, they have not yet settled how that direct contribution shall be laid, and how apportioned. Perhaps there is some latent policy towards the continuance of the present a.s.sembly in this strange procedure. However, until they do this, they can have no certain const.i.tution. It must depend at last upon the system of taxation, and must vary with every variation in that system. As they have contrived matters, their taxation does not so much depend on their const.i.tution as their const.i.tution on their taxation. This must introduce great confusion among the ma.s.ses; as the variable qualification for votes within the district must, if ever real contested elections take place, cause infinite internal controversies.

To compare together the three bases, not on their political reason, but on the ideas on which the a.s.sembly works, and to try its consistency with itself, we cannot avoid observing that the principle which the committee call the basis of _population_ does not begin to operate from the same point with the two other principles, called the bases of _territory_ and of _contribution_, which are both of an aristocratic nature. The consequence is, that, where all three begin to operate together, there is the most absurd inequality produced by the operation of the former on the two latter principles. Every canton contains four square leagues, and is estimated to contain, on the average, 4,000 inhabitants, or 680 voters in the _primary a.s.semblies_, which vary in numbers with the population of the canton, and send _one deputy_ to the _commune_ for every 200 voters. _Nine cantons_ make a _commune_.

Now let us take _a canton_ containing _a seaport town of trade_, or _a great manufacturing town_. Let us suppose the population of this canton to be 12,700 inhabitants, or 2,193 voters, forming _three primary a.s.semblies_, and sending _ten deputies_ to the _commune_.

Oppose to this _one_ canton _two_ others of the remaining eight in the same commune. These we may suppose to have their fair population, of 4,000 inhabitants, and 680 voters each, or 8,000 inhabitants and 1,360 voters, both together. These will form only _two primary a.s.semblies_, and send only _six_ deputies to the _commune_.

When the a.s.sembly of the _commune_ comes to vote on the _basis of territory_, which principle is first admitted to operate in that a.s.sembly, the _single canton_, which has _half_ the territory of the _other two_, will have _ten_ voices to _six_ in the election of _three deputies_ to the a.s.sembly of the department, chosen on the express ground of a representation of territory. This inequality, striking as it is, will be yet highly aggravated, if we suppose, as we fairly may, the _several_ other cantons of the _commune_ to fall proportionally short of the average population, as much as the _princ.i.p.al canton_ exceeds it.

Now as to _the basis of contribution_, which also is a principle admitted first to operate in the a.s.sembly of the _commune_. Let us again take _one_ canton, such as is stated above. If the whole of the direct contributions paid by a great trading or manufacturing town be divided equally among the inhabitants, each individual will be found to pay much more than an individual living in the country according to the same average. The whole paid by the inhabitants of the former will be more than the whole paid by the inhabitants of the latter,--we may fairly a.s.sume one third more. Then the 12,700 inhabitants, or 2,193 voters of the canton, will pay as much as 19,050 inhabitants, or 3,289 voters of the _other cantons_, which are nearly the estimated proportion of inhabitants and voters of _five_ other cantons. Now the 2,193 voters will, as I before said, send only _ten_ deputies to the a.s.sembly; the 3,289 voters will send _sixteen_. Thus, for an _equal_ share in the contribution of the whole _commune_, there will be a difference of _sixteen_ voices to _ten_ in voting for deputies to be chosen on the principle of representing the general contribution of the whole _commune_.

By the same mode of computation, we shall find 15,875 inhabitants, or 2,741 voters of the _other_ cantons, who pay _one sixth_ LESS to the contribution of the whole _commune_, will have _three_ voices MORE than the 12,700 inhabitants, or 2,193 voters of the _one_ canton.

Such is the fantastical and unjust inequality between ma.s.s and ma.s.s, in this curious repart.i.tion of the rights of representation arising out of _territory_ and _contribution_. The qualifications which these confer are in truth negative qualifications, that give a right in an inverse proportion to the possession of them.

In this whole contrivance of the three bases, consider it in any light you please, I do not see a variety of objects reconciled in one consistent whole, but several contradictory principles reluctantly and irreconcilably brought and held together by your philosophers, like wild beasts shut up in a cage, to claw and bite each other to their mutual destruction.

I am afraid I have gone too far into their way of considering the formation of a Const.i.tution. They have much, but bad, metaphysics,--much, but bad, geometry,--much, but false, proportionate arithmetic; but if it were all as exact as metaphysics, geometry, and arithmetic ought to be, and if their schemes were perfectly consistent in all their parts, it would make only a more fair and sightly vision.

It is remarkable, that, in a great arrangement of mankind, not one reference whatsoever is to be found to anything moral or anything politic,--nothing that relates to the concerns, the actions, the pa.s.sions, the interests of men. _Hominem non sapiunt_.