The Spirit Of Laws Part 42
Athens was possessed of the same number of forces when she triumphed so gloriously as when with such infamy she was enslaved. She had twenty thousand citizens,4 when she defended the Greeks against the Persians, when she contended for empire with Sparta, and invaded Sicily. She had twenty thousand when Demetrius Phalereus numbered them,5 as slaves are told by the head in a market-place. When Philip attempted to lord it over Greece, and appeared at the gates of Athens,6 she had even then lost nothing but time. We may see in Demosthenes how difficult it was to awaken her; she dreaded Philip, not as the enemy of her liberty, but of her pleasures.7 This famous city, which had withstood so many defeats, and having been so often destroyed had as often risen out of her ashes, was overthrown at Chaeronea, and at one blow deprived of all hopes of resource. What does it avail her that Philip sends back her prisoners, if he does not return her men? It was ever after as easy to triumph over the forces of Athens as it had been difficult to subdue her virtue.
How was it possible for Carthage to maintain her ground? When Hannibal, upon his being made praetor, endeavored to hinder the magistrates from plundering the republic, did not they complain of him to the Romans? Wretches, who would fain be citizens without a city, and be beholden for their riches to their very destroyers! Rome soon insisted upon having three hundred of their princ.i.p.al citizens as hostages; she obliged them next to surrender their arms and ships; and then she declared war.8 From the desperate efforts of this defenceless city, one may judge of what she might have performed in her full vigor, and a.s.sisted by virtue 4.-Of the Principle of Aristocracy As virtue is necessary in a popular government, it is requisite also in an aristocracy. True it is that in the latter it is not so absolutely requisite.
The people, who in respect to the n.o.bility are the same as the subjects with regard to a monarch, are restrained by their laws. They have, therefore, less occasion for virtue than the people in a democracy. But how are the n.o.bility to be restrained? They who are to execute the laws against their colleagues will immediately perceive that they are acting against themselves. Virtue is therefore necessary in this body, from the very nature of the const.i.tution.
An aristocratic government has an inherent vigor, unknown to democracy. The n.o.bles form a body, who by their prerogative, and for their own particular interest, restrain the people; it is sufficient that there are laws in being to see them executed.
But easy as it may be for the body of the n.o.bles to restrain the people, it is difficult to restrain themselves.9 is the nature of this const.i.tution, that it seems to subject the very same persons to the power of the laws, and at the same time to exempt them.
Now such a body as this can restrain itself only in two ways; either by a very eminent virtue, which puts the n.o.bility in some measure on a level with the people, and may be the means of forming a great republic; or by an inferior virtue, which puts them at least upon a level with one another, and upon this their preservation depends.
Moderation is therefore the very soul of this government; a moderation, I mean, founded on virtue, not that which proceeds from indolence and pusillanimity.
5.-That Virtue is not the Principle of a Monarchical Government In monarchies policy effects great things with as little virtue as possible. Thus in the nicest machines, art has reduced the number of movements, springs, and wheels.
The state subsists independently of the love of our country, of the thirst of true glory, of self-denial, of the sacrifice of our dearest interests, and of all those heroic virtues which we admire in the ancients, and to us are known only by tradition.
The laws supply here the place of those virtues; they are by no means wanted, and the state dispenses with them: an action performed here in secret is in some measure of no consequence.
Though all crimes be in their own nature public, yet there is a distinction between crimes really public and those that are private, which are so called because they are more injurious to individuals than to the community.
Now in republics private crimes are more public, that is, they attack the const.i.tution more than they do individuals; and in monarchies, public crimes are more private, that is, they are more prejudicial to private people than to the const.i.tution.
I beg that no one will be offended with what I have been saying; my observations are founded on the unanimous testimony of historians. I am not ignorant that virtuous princes are so very rare; but I venture to affirm, that in a monarchy it is extremely difficult for the people to be virtuous.10 Let us compare what the historians of all ages have a.s.serted concerning the courts of monarchs; let us recollect the conversations and sentiments of people of all countries, in respect to the wretched character of courtiers, and we shall find that these are not airy speculations, but truths confirmed by a sad and melancholy experience.
Ambition in idleness; meanness mixed with pride; a desire of riches without industry; aversion to truth; flattery, perfidy, violation of engagements, contempt of civil duties, fear of the prince's virtue, hope from his weakness, but, above all, a perpetual ridicule cast upon virtue, are, I think, the characteristics by which most courtiers in all ages and countries have been constantly distinguished. Now, it is exceedingly difficult for the leading men of the nation to be knaves, and the inferior sort to be honest; for the former to be cheats, and the latter to rest satisfied with being only dupes.
But if there should chance to be some unlucky honest man11 among the people, Cardinal Richelieu, in his political testament, seems to hint that a prince should take care not to employ him.12 So true is it that virtue is not the spring of this government! It is not indeed excluded, but it is not the spring of government.
6.-In what Manner Virtue is Supplied in a Monarchical Government But it is high time for me to have done with this subject, lest I should be suspected of writing a satire against monarchical government. Far be it from me; if monarchy wants one spring, it is provided with another. Honor, that is, the prejudice of every person and rank, supplies the place of the political virtue of which I have been speaking, and is everywhere her representative: here it is capable of inspiring the most glorious actions, and, joined with the force of laws, may lead us to the end of government as well as virtue itself.
Hence, in well-regulated monarchies, they are almost all good subjects, and very few good men; for to be a good man,13 a good intention is necessary,14 and we should love our country, not so much on our own account, as out of regard to the community.
7.-Of the Principle of Monarchy A monarchical government supposes, as we have already observed, pre-eminences and ranks, as likewise a n.o.ble descent. Now, since it is the nature of honor to aspire to preferments and t.i.tles,15 it is properly placed in this government.
Ambition is pernicious in a republic. But in a monarchy it has some good effects; it gives life to the government, and is attended with this advantage, that it is in no way dangerous, because it may be continually checked.
It is with this kind of government as with the system of the universe, in which there is a power that constantly repels all bodies from the centre, and a power of gravitation that attracts them to it. Honor sets all the parts of the body politic in motion, and by its very action connects them; thus each individual advances the public good, while he only thinks of promoting his own interest.
True it is, that philosophically speaking it is a false honor which moves all the parts of the government; but even this false honor is as useful to the public as true honor could possibly be to private persons.
Is it not very exacting to oblige men to perform the most difficult actions, such as require an extraordinary exertion of fort.i.tude and resolution, without other recompense than that of glory and applause?
8.-That Honor is not the Principle of Despotic Government Honor is far from being the principle of despotic government: mankind being here all upon a level, no one person can prefer himself to another; and as on the other hand they are all slaves, they can give themselves no sort of preference.
Besides, as honor has its laws and rules; as it knows not how to submit; as it depends in a great measure on a man's own caprice, and not on that of another person: it can be found only in countries in which the const.i.tution is fixed, and where they are governed by settled laws.
How can despotism abide with honor? The one glories in the contempt of life; and the other is founded on the power of taking it away. How can honor, on the other hand, bear with despotism? The former has its fixed rules, and peculiar caprices; but the latter is directed by no rule, and its own caprices are subversive of all others.
Honor, therefore, a thing unknown in arbitrary governments, some of which have not even a proper word to express it,16 is the prevailing principle in monarchies; here it gives life to the whole body politic, to the laws, and even to the virtues themselves.
9.-Of the Principle of Despotic Government As virtue is necessary in a republic, and in a monarchy honor, so fear is necessary in a despotic government: with regard to virtue, there is no occasion for it, and honor would be extremely dangerous.17 Here the immense power of the prince devolves entirely upon those whom he is pleased to intrust with the administration. Persons capable of setting a value upon themselves would be likely to create disturbances. Fear must therefore depress their spirits, and extinguish even the least sense of ambition.
A moderate government may, whenever it pleases, and without the least danger, relax its springs. It supports itself by the laws, and by its own internal strength. But when a despotic prince ceases for one single moment to uplift his arm, when he cannot instantly demolish those whom he has intrusted with the first employments,18 all is over: for as fear, the spring of this government, no longer subsists, the people are left without a protector.
It is probably in this sense the Cadis maintained that the Grand Seignior was not obliged to keep his word or oath, when he limited thereby his authority.19 It is necessary that the people should be judged by laws, and the great men by the caprice of the prince, that the lives of the lowest subject should be safe, and the pasha's head ever in danger. We cannot mention these monstrous governments without horror. The Sophi of Persia, dethroned in our days by Mahomet, the son of Miriveis, saw the const.i.tution subverted before this resolution, because he had been too sparing of blood.20 History informs us that the horrid cruelties of Domitian struck such a terror into the governors, that the people recovered themselves a little during his reign.21 Thus a torrent overflows one side of a country, and on the other leaves fields untouched, where the eye is refreshed by the prospect of fine meadows.
10.-Difference of Obedience in Moderate and Despotic Governments In despotic states, the nature of government requires the most pa.s.sive obedience; and when once the prince's will is made known, it ought infallibly to produce its effect.
Here they have no limitations or restrictions, no mediums, terms, equivalents, or remonstrances; no change to propose: man is a creature that blindly submits to the absolute will of the sovereign.
In a country like this they are no more allowed to represent their apprehensions of a future danger than to impute their miscarriage to the capriciousness of fortune. Man's portion here, like that of beasts, is instinct, compliance, and punishment.
Little does it then avail to plead the sentiments of nature, filial respect, conjugal or parental tenderness, the laws of honor, or want of health; the order is given, and that is sufficient.
In Persia, when the king has condemned a person, it is no longer lawful to mention his name, or to intercede in his favor. Even if the prince were intoxicated, or non compos, the decree must be executed;22 otherwise he would contradict himself, and the law admits of no contradiction. This has been the way of thinking in that country in all ages; as the order which Ahasuerus gave, to exterminate the Jews, could not be revoked,23 they were allowed the liberty of defending themselves.24 One thing, however, may be sometimes opposed to the prince's will,25 namely, religion. They will abandon, nay they will slay a parent, if the prince so commands; but he cannot oblige them to drink wine. The laws of religion are of a superior nature, because they bind the sovereign as well as the subject. But with respect to the law of nature, it is otherwise; the prince is no longer supposed to be a man.
In monarchical and moderate states, the power is limited by its very spring, I mean by honor, which, like a monarch, reigns over the prince and his people. They will not allege to their sovereign the laws of religion; a courtier would be apprehensive of rendering himself ridiculous. But the laws of honor will be appealed to on all occasions. Hence arise the restrictions necessary to obedience; honor is naturally subject to whims, by which the subject's submission will be ever directed.
Though the manner of obeying be different in these two kinds of government, the power is the same. On which side soever the monarch turns, he inclines the scale, and is obeyed. The whole difference is, that in a monarchy the prince receives instruction, at the same time that his ministers have greater abilities, and are more versed in public affairs, than the ministers of a despotic government.
11.-Reflections on the preceding Chapters Such are the principles of the three sorts of government: which does not imply that in a particular republic they actually are, but that they ought to be, virtuous; nor does it prove that in a particular monarchy they are actuated by honor, or in a particular despotic government by fear; but that they ought to be directed by these principles, otherwise the government is imperfect.
1 This is a very important distinction, whence I shall draw many consequences; for it is the key of an infinite number of laws.
2 It has always been argued against Montesquieu that he has said that there can only be virtue in republics, and honor in monarchies, or vice versa: whereas he has said nothing of the sort, and to allege it even is to suppose him capable of a great absurdity.-La Harpe.
3 Cromwell.
4 Plutarch, "Life of Pericles"; Plato, in "Critia."
5 She had at that time twenty-one thousand citizens, ten thousand strangers, and four hundred thousand slaves. See Athenaeus, book VI.
6 She had then twenty thousand citizens. See Demosthenes in "Aristog."
7 They had pa.s.sed a law, which rendered it a capital crime for any one to propose applying the money designed for the theatres to military service.
8 This lasted three years.
9 Public crimes may be punished, because it is here a common concern; but private crimes will go unpunished, because it is the common interest not to punish them.
10 I speak here of political virtue, which is also moral virtue as it is directed to the public good; very little of private moral virtue, and not at all of that virtue which relates to revealed truths. This will appear better, book V., chap. 2.
11 This is to be understood in the sense of the preceding note.
12 We must not, says he, employ people of mean extraction; they are too rigid and morose.
13 This word "good man" is understood here in a political sense only.
14 See note 10.
15 These preferments, distinctions, and honors, in the days of the Roman republic, were worth quite as much as the debris which goes to const.i.tute a kingdom of to-day. Prefectures, consulates, axes, fasces, and triumphs were valued at the price of so many colored ribbons.-Voltaire.
16 See Perry, p. 447.
17 It has been thought that Montesquieu antic.i.p.ated innumerable difficulties, if he entered upon his plan, and in his own style began to refute objections. It is evident that his only desire was to construct a series of his ideas, and that his motives should be conceived.
18 As it often happens in a military aristocracy.-Ed.
19 Ricaut on the Ottoman Empire.
20 See the history of this revolution by Father Ducerceau.
21 His was a military const.i.tution, which is one of the species of despotic government.
22 See Sir John Chardin.
23 This order was revoked by a new edict. See Esther, xvi., 7.-Ed.
24 The Jews were not allowed to defend themselves, as the author avers, but to exterminate their enemies, as it had been permitted their enemies to exterminate them. So terrible was the success of the Jews that it was in memory of the event that the feast of Purim was inst.i.tuted.-De Dupin.
25 See Sir John Chardin.
Book IV
That the Laws of Education Ought to be in Relation to the Principles of Government 1.-Of the Laws of Education THE laws of education are the first impressions we receive; and as they prepare us for civil life, every private family ought to be governed by the plan of that great household which comprehends them all.
If the people in general have a principle, their const.i.tuent parts, that is, the several families, will have one also. The laws of education will be therefore different in each species of government: in monarchies they will have honor for their object; in republics, virtue; in despotic governments, fear.
2.-Of Education in Monarchies In monarchies the princ.i.p.al branch of education is not taught in colleges or academies. It commences, in some measure, at our setting out in the world; for this is the school of what we call honor, that universal preceptor which ought everywhere to be our guide.
Here it is that we constantly hear three rules or maxims, viz., that we should have a certain n.o.bleness in our virtues, a kind of frankness in our morals, and a particular politeness in our behavior.
The virtues we are here taught are less what we owe to others than to ourselves; they are not so much what draws us towards society, as what distinguishes us from our fellow-citizens.
Here the actions of men are judged, not as virtuous, but as shining; not as just, but as great; not as reasonable, but as extraordinary.
When honor here meets with anything n.o.ble in our actions, it is either a judge that approves them, or a sophist by whom they are excused.
It allows of gallantry when united with the idea of sensible affection, or with that of conquest; this is the reason why we never meet with so strict a purity of morals in monarchies as in republican governments.
It allows of cunning and craft, when joined with the notion of greatness of soul or importance of affairs; as, for instance, in politics, with finesses of which it is far from being offended.
It does not forbid adulation, save when separated from the idea of a large fortune, and connected only with the sense of our mean condition.
With regard to morals, I have observed that the education of monarchies ought to admit of a certain frankness and open carriage. Truth, therefore, in conversation is here a necessary point. But is it for the sake of truth? By no means. Truth is requisite only because a person habituated to veracity has an air of boldness and freedom. And indeed a man of this stamp seems to lay a stress only on the things themselves, not on the manner in which they are received.
Hence it is that in proportion as this kind of frankness is commended, that of the common people is despised, which has nothing but truth and simplicity for its object.
In fine, the education of monarchies requires a certain politeness of behavior. Man, a sociable animal, is formed to please in society; and a person that would break through the rules of decency, so as to shock those he conversed with, would lose the public esteem, and become incapable of doing any good.
But politeness, generally speaking, does not derive its origin from so pure a source. It arises from a desire of distinguishing ourselves. It is pride that renders us polite; we are flattered with being taken notice of for behavior that shows we are not of a mean condition, and that we have not been bred with those who in all ages are considered the sc.u.m of the people.
Politeness, in monarchies, is naturalized at court. One man excessively great renders everybody else little. Hence that regard which is paid to our fellow-subjects; hence that politeness, equally pleasing to those by whom, as to those towards whom, it is practised, because it gives people to understand that a person actually belongs, or at least deserves to belong, to the court.
A courtly air consists in quitting a real for a borrowed greatness. The latter pleases the courtier more than the former. It inspires him with a certain disdainful modesty, which shows itself externally, but whose pride insensibly diminishes in proportion to its distance from the source of this greatness.
At court we find a delicacy of taste in everything-a delicacy arising from the constant use of the superfluities of life, from the variety, and especially the satiety, of pleasures, from the multiplicity and even confusion of fancies, which, if they are but agreeable, are sure of being well received.
These are the things which properly fall within the province of education, in order to form what we call a man of honor, a man possessed of all the qualities and virtues requisite in this kind of government.
Here it is that honor interferes with everything, mixing even with people's manner of thinking, and directing their very principles.
To this whimsical honor it is owing that the virtues are only just what it pleases; it adds rules of its own invention to everything prescribed to us; it extends or limits our duties according to its own fancy, whether they proceed from religion, politics, or morality.
There is nothing so strongly inculcated in monarchies, by the laws, by religion and honor, as submission to the prince's will; but this very honor tells us that the prince never ought to command a dishonorable action, because this would render us incapable of serving him.
Crillon refused to a.s.sa.s.sinate the Duke of Guise, but offered to fight him. After the ma.s.sacre of St. Bartholomew, Charles IX, having sent orders to the governors in the several provinces for the Huguenots to be murdered, Viscount Dorte, who commanded at Bayonne, wrote thus to the king:1 "Sire, among the inhabitants of this town, and your majesty's troops, I could not find so much as one executioner; they are honest citizens and brave soldiers. We jointly, therefore, beseech your majesty to command our arms and lives in things that are practicable." This great and generous soul looked upon a base action as a thing impossible.
There is nothing that honor more strongly recommends to the n.o.bility than to serve their prince in a military capacity. And, indeed, this is their favorite profession, because its dangers, its success, and even its miscarriages are the road to grandeur. Yet this very law of its own making honor chooses to explain: and in case of any affront, it requires or permits us to retire.
It insists also that we should be at liberty either to seek or to reject employment, a liberty which it prefers even to an ample fortune.
Honor, therefore, has its supreme laws, to which education is obliged to conform.2 The chief of these are, that we are permitted to set a value upon our fortune, but are absolutely forbidden to set any upon our lives.
The second is, that when we are raised to a post or preferment, we should never do or permit anything which may seem to imply that we look upon ourselves as inferior to the rank we hold.
The third is, that those things which honor forbids are more rigorously forbidden, when the laws do not concur in the prohibition; and those it commands are more strongly insisted upon, when they happen not to be commanded by law.
3.-Of Education in a Despotic Government As education in monarchies tends to raise and enn.o.ble the mind, in despotic governments its only aim is to debase it. Here it must necessarily be servile; even in power such an education will be an advantage, because every tyrant is at the same time a slave.
Excessive obedience supposes ignorance in the person that obeys:3 the same it supposes in him that commands, for he has no occasion to deliberate, to doubt, to reason; he has only to will.
In despotic states, each house is a separate government. As education, therefore, consists chiefly in social converse, it must be here very much limited; all it does is to strike the heart with fear, and to imprint on the understanding a very simple notion of a few principles of religion. Learning here proves dangerous, emulation fatal; and as to virtue, Aristotle4 cannot think that there is any one virtue belonging to slaves;5 if so, education in despotic countries is confined within a very narrow compa.s.s.
Here, therefore, education is in some measure needless: to give something, one must take away every thing, and begin with making a bad subject in order to make a good slave.
For why should education take pains in forming a good citizen, only to make him share in the public misery? If he loves his country, he will strive to relax the springs of government; if he miscarries he will be undone; if he succeeds, he must expose himself, the prince, and his country to ruin.
4.-Difference between the Effects of Ancient and Modern Education Most of the ancients lived under governments that had virtue for their principle; and when this was in full vigor they performed actions unusual in our times, and at which our narrow minds are astonished.