The Portable Edmund Burke (Portable Library) (13 page)

I now come to show that political society is justly chargeable with much the greatest part of this destruction of the species. To give the fairest play to every side of the question, I will own that there is a haughtiness and fierceness in human nature, which will cause innumerable broils, place men in what situation you please; but owning this, I still insist in charging it to political regulations, that these broils are so frequent, so cruel, and attended with consequences so deplorable. In a state of nature, it had been impossible to find a number of men, sufficient for such slaughters, agreed in the same bloody purpose; or allowing that they might have come to such an agreement (an impossible supposition), yet the means that simple nature has supplied them with, are by no means adequate to such an end; many scratches, many bruises undoubtedly would be received upon all hands; but only a few, a very few deaths. Society and politics, which have given us these destructive views, have given us also the means of satisfying them. From the earliest dawnings of policy to this day, the invention of men has been sharpening and improving the mystery of murder, from the first rude essays of clubs and stones, to the present perfection of gunnery, cannoneering, bombarding, mining, and all those species of artificial, learned, and refined cruelty, in which we are now so expert, and which make a principal part of what politicians have taught us to believe is our principal glory.

How far mere nature would have carried us, we may judge by the example of those animals who still follow her laws, and even of those to whom she has given dispositions more fierce, and arms more terrible than ever she intended we should use. It is an incontestable truth that there is more havoc made in one year by men of men, than has been made by all the lions, tigers, panthers, ounces, leopards, hyenas, rhinoceroses, elephants, bears and wolves, upon their several species, since the beginning of the world; though these agree ill enough with each other, and have a much greater proportion of rage and fury in their composition than we have. But with respect to you, ye legislators, ye civilizers of mankind! ye Orpheuses, Moseses, Minoses, Solons, Theseuses, Lycurguses, Numas! with respect to you be it spoken, your regulations have done more mischief in cold blood, than all the rage of the fiercest animals in their greatest terrors, or furies, has ever done, or ever could do!

These evils are not accidental. Whoever will take the pains to consider the nature of society will find that they result directly from its constitution. For as
subordination,
or, in other words, the reciprocation of tyranny and slavery, is requisite to support these societies; the interest, the ambition, the malice, or the revenge, nay, even the whim and caprice of one ruling man among them, is enough to arm all the rest, without any private views of their own, to the worst and blackest purposes: and what is at once lamentable, and ridiculous, these wretches engage under those banners with a fury greater than if they were animated by revenge for their own proper wrongs.

It is no less worth observing, that this artificial division of mankind into separate societies is a perpetual source in itself of hatred and dissension among them. The names which distinguish them are enough to blow up hatred and rage. Examine history; consult present experience; and you will find that far the greater part of the quarrels between several nations had scarce any other occasion than that these nations were different combinations of people, and called by different names: to an Englishman, the name of a Frenchman, a Spaniard, an Italian, much more a Turk, or a Tartar, raises of course ideas of hatred and contempt. If you would inspire this compatriot of ours with pity or regard for one of these, would you not hide that distinction? You would not pray him to compassionate the poor Frenchman, or the unhappy German. Far from it; you would speak of him as
a foreigner,
an accident to which all are liable. You would represent him as a
man;
one partaking with us of the same common nature, and subject to the same law. There is something so averse from our nature in these artificial political distinctions, that we need no other trumpet to kindle us to war and destruction. But there is something so benign and healing in the general voice of humanity that, maugre all our regulations to prevent it, the simple name of man applied properly, never fails to work a salutary effect.

This natural unpremeditated effect of policy on the unpossessed passions of mankind appears on other occasions. The very name of a politician, a statesman, is sure to cause terror and hatred; it has always connected with it the ideas of treachery, cruelty, fraud, and tyranny; and those writers who have faithfully unveiled the mysteries of statefreemasonry, have ever been held in general detestation, for even knowing so perfectly a theory so detestable. The case of Machiavel seems at first sight something hard in that respect. He is obliged to bear the iniquities of those whose maxims and rules of government he published. His speculation is more abhorred than their practice.

But if there were no other arguments against artificial society than this I am going to mention, methinks it ought to fall by this one only. All writers on the science of policy are agreed, and they agree with experience, that all governments must frequently infringe the rules of justice to support themselves; that truth must give way to dissimulation; honesty to convenience; and humanity itself to the reigning interest. The whole of this mystery of iniquity is called the reason of state. It is a reason which I own I cannot penetrate. What sort of a protection is this of the general right, that is maintained by infringing the rights of particulars? What sort of justice is this, which is enforced by breaches of its own laws? These paradoxes I leave to be solved by the able heads of legislators and politicians. For my part, I say what a plain man would say on such an occasion. I can never believe that any institution, agreeable to nature, and proper for mankind, could find it necessary, or even expedient, in any case whatsoever, to do what the best and worthiest instincts of mankind warn us to avoid. But no wonder, that what is set up in opposition to the state of nature should preserve itself by trampling upon the law of nature.

To prove that these sorts of policed societies are a violation offered to nature, and a constraint upon the human mind, it needs only to look upon the sanguinary measures, and instruments of violence, which are everywhere used to support them. Let us take a review of the dungeons, whips, chains, racks, gibbets, with which every society is abundantly stored; by which hundreds of victims are annually offered up to support a dozen or two in pride and madness, and millions in an abject servitude and dependence. There was a time when I looked with a reverential awe on these mysteries of policy; but age, experience, and philosophy, have rent the veil; and I view this
sanctum sanctorum,
at least, without any enthusiastic admiration. I acknowledge, indeed, the necessity of such a proceeding in such institutions; but I must have a very mean opinion of institutions where such proceedings are necessary.

It is a misfortune that in no part of the globe natural liberty and natural religion are to be found pure, and free from the mixture of political adulterations.Yet we have implanted in us by Providence, ideas, axioms, rules, of what is pious, just, fair, honest, which no political craft, nor learned sophistry can entirely expel from our breasts. By these we judge, and we cannot otherwise judge, of the several artificial modes of religion and society, and determine of them as they approach to or recede from this standard.

The simplest form of government is
despotism,
where all the inferior orbs of power are moved merely by the will of the Supreme, and all that are subjected to them directed in the same manner, merely by the occasional will of the magistrate. This form, as it is the most simple, so it is infinitely the most general. Scarcely any part of the world is exempted from its power. And in those few places where men enjoy what they call liberty, it is continually in a tottering situation, and makes greater and greater strides to that gulf of despotism which at last swallows up every species of government. The manner of ruling being directed merely by the will of the weakest, and generally the worst man in the society, becomes the most foolish and capricious thing, at the same time that it is the most terrible and destructive that well can be conceived. In a despotism, the principal person finds that, let the want, misery, and indigence of his subjects be what they will, he can yet possess abundantly of everything to gratify his most insatiable wishes. He does more. He finds that these gratifications increase in proportion to the wretchedness and slavery of his subjects. Thus encouraged both by passion and interest to trample on the public welfare, and by his station placed above both shame and fear, he proceeds to the most horrid and shocking outrages upon mankind. Their persons become victims of his suspicions. The slightest displeasure is death; and a disagreeable aspect is often as great a crime as high treason. In the court of Nero, a person of learning, of unquestioned merit, and of unsuspected loyalty, was put to death for no other reason, than that he had a pedantic countenance which displeased the emperor. This very monster of mankind appeared in the beginning of his reign to be a person of virtue. Many of the greatest tyrants on the records of history have begun their reigns in the fairest manner. But the truth is, this unnatural power corrupts both the heart and the understanding. And to prevent the least hope of amendment, a king is ever surrounded by a crowd of infamous flatterers, who find their account in keeping him from the least light of reason, till all ideas of rectitude and justice are utterly erased from his mind. When Alexander had in his fury inhumanly butchered one of his best friends and bravest captains; on the return of reason he began to conceive an horror suitable to the guilt of such a murder. In this juncture his council came to his assistance. But what did his council? They found him out a philosopher who gave him comfort. And in what manner did this philosopher comfort him for the loss of such a man, and heal his conscience, flagrant with the smart of such a crime? You have the matter at length in Plutarch. He told him,
“that let a sovereign do what he will, all his actions are just and lawful, because they are his.”
The palaces of all princes abound with such courtly philosophers. The consequence was such as might be expected. He grew every day a monster more abandoned to unnatural lust, to debauchery, to drunkenness, and to murder. And yet this was originally a great man, of uncommon capacity, and a strong propensity to virtue. But unbounded power proceeds step by step, until it has eradicated every laudable principle. It has been remarked, that there is no prince so bad, whose favorites and ministers are not worse. There is hardly any prince without a favorite, by whom he is governed in as arbitrary a manner as he governs the wretches subjected to him. Here the tyranny is doubled. There are two courts, and two interests; both very different from the interests of the people. The favorite knows that the regard of a tyrant is as unconstant and capricious as that of a woman; and concluding his time to be short, he makes haste to fill up the measure of his iniquity, in rapine, in luxury, and in revenge. Every avenue to the throne is shut up. He oppresses and ruins the people, whilst he persuades the prince that those murmurs raised by his own oppression are the effects of disaffection to the prince’s government. Then is the natural violence of despotism inflamed and aggravated by hatred and revenge. To deserve well of the state is a crime against the prince. To be popular, and to be a traitor, are considered as synonymous terms. Even virtue is dangerous, as an aspiring quality, that claims an esteem by itself, and independent of the countenance of the court. What has been said of the chief, is true of the inferior officers of this species of government; each in his province exercising the same tyranny, and grinding the people by an oppression, the more severely felt, as it is near them, and exercised by base and subordinate persons. For the gross of the people, they are considered as a mere herd of cattle; and really in a little time become no better; all principle of honest pride, all sense of the dignity of their nature, is lost in their slavery. The day, says Homer, which makes a man a slave, takes away half his worth; and, in fact, he loses every impulse to action, but that low and base one of fear. In this kind of government human nature is not only abused and insulted, but it is actually degraded and sunk into a species of brutality. The consideration of this made Mr. Locke say, with great justice, that a government of this kind was worse than anarchy: indeed it is so abhorred and detested by all who live under forms that have a milder appearance, that there is scarcely a rational man in Europe that would not prefer death to Asiatic despotism. Here then we have the acknowledgment of a great philosopher, that an irregular state of nature is preferable to such a government; we have the consent of all sensible and generous men, who carry it yet further, and avow that death itself is preferable; and yet this species of government, so justly condemned, and so generally detested, is what infinitely the greater part of mankind groan under, and have groaned under from the beginning. So that, by sure and uncontested principles, the greatest part of the governments on earth must be concluded tyrannies, impostures, violations of the natural rights of mankind, and worse than the most disorderly anarchies. How much other forms exceed this we shall consider immediately.

In all parts of the world, mankind, however debased, retains still the sense
of feeling;
the weight of tyranny at last becomes insupportable; but the remedy is not so easy: in general, the only remedy by which they attempt to cure the tyranny is to change the tyrant. This is, and always was, the case for the greater part. In some countries, however, were found men of more penetration, who discovered
“that to live by one man’s will was the cause of all men’s misery.”
They therefore changed their former method, and assembling the men in their several societies the most respectable for their understanding and fortunes, they confided to them the charge of the public welfare. This originally formed what is called an
aristocracy.
They hoped it would be impossible that such a number could ever join in any design against the general good; and they promised themselves a great deal of security and happiness from the united counsels of so many able and experienced persons. But it is now found by abundant experience, that an
aristocracy,
and a
despotism,
differ but in name; and that a people who are in general excluded from any share of the legislative, are, to all intents and purposes, as much slaves, when twenty, independent of them, govern, as when but one domineers. The tyranny is even more felt, as every individual of the nobles has the haughtiness of a sultan; the people are more miserable, as they seem on the verge of liberty, from which they are forever debarred; this fallacious idea of liberty, whilst it presents a vain shadow of happiness to the subject, binds faster the chains of his subjection. What is left undone by the natural avarice and pride of those who are raised above the others, is completed by their suspicions, and their dread of losing an authority, which has no support in the common utility of the nation. A Genoese or a Venetian republic is a concealed
despotism;
where you find the same pride of the rulers, the same base subjection of the people, the same bloody maxims of a suspicious policy. In one respect the
aristocracy
is worse than the
despotism.
A body politic, whilst it retains its authority, never changes its maxims; a
despotism,
which is this day horrible to a supreme degree, by the caprice natural to the heart of man, may, by the same caprice otherwise exerted, be as lovely the next; in a succession, it is possible to meet with some good princes. If there have been Tiberiuses, Caligulas, Neros, there have been likewise the serener days ofVespasians, Tituses, Trajans, and Antonines; but a body politic is not influenced by caprice or whim, it proceeds in a regular manner, its succession is insensible; and every man as he enters it, either has, or soon attains, the spirit of the whole body. Never was it known that an
aristocracy,
which was haughty and tyrannical in one century, became easy and mild in the next. In effect, the yoke of this species of government is so galling, that whenever the people have got the least power, they have shaken it off with the utmost indignation, and established a popular form. And when they have not had strength enough to support themselves, they have thrown themselves into the arms of
despotism,
as the more eligible of the two evils. This latter was the case of Denmark, who sought a refuge from the oppression of its nobility, in the strong hold of arbitrary power. Poland has at present the name of republic, and it is one of the
aristocratic
form; but it is well known that the little finger of this government is heavier than the loins of arbitrary power in most nations. The people are not only politically, but personally slaves, and treated with the utmost indignity. The republic of Venice is somewhat more moderate; yet even here, so heavy is the
aristocratic
yoke, that the nobles have been obliged to enervate the spirit of their subjects by every sort of debauchery; they have denied them the liberty of reason, and they have made them amends by what a base soul will think a more valuable liberty, by not only allowing, but encouraging them to corrupt themselves in the most scandalous manner. They consider their subjects as the farmer does the hog he keeps to feast upon. He holds him fast in his sty, but allows him to wallow as much as he pleases in his beloved filth and gluttony. So scandalously debauched a people as that of Venice is to be met with nowhere else. High, low, men, women, clergy, and laity, are all alike. The ruling nobility are no less afraid of one another than they are of the people; and, for that reason, politically enervate their own body by the same effeminate luxury by which they corrupt their subjects. They are impoverished by every means which can be invented; and they are kept in a perpetual terror by the horrors of a state inquisition. Here you see a people deprived of all rational freedom, and tyrannized over by about two thousand men; and yet this body of two thousand are so far from enjoying any liberty by the subjection of the rest, that they are in an infinitely severer state of slavery; they make themselves the most degenerate and unhappy of mankind, for no other purpose than that they may the more effectually contribute to the misery of a whole nation. In short, the regular and methodical proceedings of an
aristoaacy
are more intolerable than the very excesses of a despotism, and, in general, much further from any remedy.