按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
erience between our religious and worldly engagements； a thing unknown to the ancients。
5。 Of Education in a Republican Government。 It is in a republican government that the whole power of education is required。 The fear of despotic governments naturally arises of itself amidst threats and punishments； the honour of monarchies is favoured by the passions； and favours them in its turn； but virtue is a self…renunciation； which is ever arduous and painful。
This virtue may be defined as the love of the laws and of our country。 As such love requires a constant preference of public to private interest； it is the source of all private virtues； for they are nothing more than this very preference itself。
This love is peculiar to democracies。 In these alone the government is entrusted to private citizens。 Now a government is like everything else： to preserve it we must love it。
Has it ever been known that kings were not fond of monarchy； or that despotic princes hated arbitrary power？
Everything therefore depends on establishing this love in a republic； and to inspire it ought to be the principal business of education： but the surest way of instilling it into children is for parents to set them an example。
People have it generally in their power to communicate their ideas to their children； but they are still better able to transfuse their passions。
If it happens otherwise； it is because the impressions made at home are effaced by those they have received abroad。
It is not the young people that degenerate； they are not spoiled till those of maturer age are already sunk into corruption。
6。 Of some Institutions among the Greeks。 The ancient Greeks； convinced of the necessity that people who live under a popular government should be trained up to virtue； made very singular institutions in order to inspire it。 Upon seeing in the life of Lycurgus the laws that legislator gave to the Laced？monians； I imagine I am reading the history of the Sevarambes。 The laws of Crete were the model of those of Sparta； and those of Plato reformed them。
Let us reflect here a little on the extensive genius with which those legislators must have been endowed； to perceive that by striking at received customs； and by confounding all manner of virtues； they should display their wisdom to the universe。 Lycurgus； by blending theft with the spirit of justice； the hardest servitude with excess of liberty； the most rigid sentiments with the greatest moderation； gave stability to his city。 He seemed to deprive her of all resources； such as arts； commerce； money； and walls； ambition prevailed among the citizens without hopes of improving their fortune； they had natural sentiments without the tie of a son； husband； or father； and chastity was stripped even of modesty and shame。 This was the road that led Sparta to grandeur and glory； and so infallible were these institutions； that it signified nothing to gain a victory over that republic without subverting her polity。＇4＇
By these laws Crete and Laconia were governed。 Sparta was the last that fell a prey to the Macedonians； and Crete to the Romans。＇5＇
The Samnites had the same institutions； which furnished those very Romans with the subject of four…and…twenty triumphs。＇6＇
A character so extraordinary in the institutions of Greece has shown itself lately in the dregs and corruptions of modern times。＇7＇ A very honest legislator has formed a people to whom probity seems as natural as bravery to the Spartans。 Mr。 Penn is a real Lycurgus： and though the former made peace his principal aim； as the latter did war； yet they resemble one another in the singular way of living to which they reduced their people； in the ascendant they had over free men； in the prejudices they overcame； and in the passions which they subdued。
Another example we have from Paraguay。 This has been the subject of an invidious charge against a society that considers the pleasure of commanding as the only happiness in life： but it will be ever a glorious undertaking to render a government subservient to human happiness。＇8＇
It is glorious indeed for this society to have been the first in pointing out to those countries the idea of religion joined with that of humanity。 By repairing the devastations of the Spaniards； she has begun to heal one of the most dangerous wounds that the human species ever received。
An exquisite sensibility to whatever she distinguishes by the name of honour； joined to her zeal for a religion which is far more humbling in respect to those who receive than to those who preach its doctrines； has set her upon vast undertakings； which she has accomplished with success。 She has drawn wild people from their woods； secured them a maintenance； and clothed their nakedness； and had she only by this step improved the industry of mankind； it would have been sufficient to eternise her fame。
They who shall attempt hereafter to introduce like institutions must establish the community of goods as prescribed in Plato's republic； that high respect he required for the gods； that separation from strangers； for the preservation of morals； and an extensive commerce carried on by the community； and not by private citizens： they must give our arts without our luxury； and our wants without our desires。
They must proscribe money； the effects of which are to swell people's fortunes beyond the bounds prescribed by nature； to learn to preserve for no purpose what has been idly hoarded up； to multiply without end our desires； and to supply the sterility of nature； from whom we have received very scanty means of inflaming our passions； and of corrupting each other。
〃The Epidamnians；＇9＇ perceiving their morals depraved by conversing with barbarians； chose a magistrate for making all contracts and sales in the name and behalf of the city。〃 Commerce then does not corrupt the constitution； and the constitution does not deprive society of the advantages of commerce。
7。 In what Cases these singular Institutions may be of Service。 Institutions of this kind may be proper in republics； because they have virtue for their principle； but to excite men to honour in monarchies； or to inspire fear in despotic governments； less trouble is necessary。
Besides； they can take place but in a small state；＇10＇ in which there is a possibility of general education； and of training up the body of the people like a single family。
The laws of Minos； of Lycurgus； and of Plato suppose a particular attention and care； which the citizens ought to have over one another's conduct。 But an attention of this kind cannot be expected in the confusion and multitude of affairs in which a large nation is entangled。
In institutions of this kind； money； as we have above observed； must be banished。 But in great societies； the multiplicity； variety； embarrassment； and importance of affairs； as well as the facility of purchasing； and the slowness of exchange； require a common measure。 In order to support or extend our power； we must be possessed of the means to which； by the unanimous consent of mankind； this power is annexed。
8。 Explanation of a Paradox of the Ancients in respect to Manners。 That judicious writer； Polybius； informs us that music was necessary to soften the manners of the Arcadians； who lived in a cold； gloomy country； that the inhabitants of Cynete； who slighted music； were the cruellest of all the Greeks； and that no other town was so immersed in luxury and debauchery。 Plato＇11＇ is not afraid to affirm that there is no possibility of making a change in music without altering the frame of government。 Aristotle； who seems to have written his Politics only in order to contradict Plato； agrees with him； notwithstanding； in regard to the power and influence of music over the manners of the people。＇12＇ This was also the opinion of Theophrastus； of Plutarch＇13＇ and of all the ancients an opinion grounded on mature reflection； being one of the principles of their polity。＇14＇ Thus it was they enacted laws； and thus they required that cities should be governed。
This I fancy must be explained in the following manner。 It is observable that in the cities of Greece； especially those whose 。principal object was war； all lucrative arts and professions were considered unworthy of a freeman。 〃Most arts；〃 says Xenophon；＇15＇ 〃corrupt and enervate the bodies of those that exercise them； they oblige them to sit in the shade； or near the fire。 They can find no leisure； either for their friends or for the republic。〃 It was only by the corruption of some democracies that artisans became freemen。 This we learn from Aristotle；＇16＇ who maintains that a well…regulated republic will never give them the right and freedom of the city。＇17＇
Agriculture was likewise a servile profession； and generally practised by the inhabitants of conquered countries； such as the Helotes among the Laced？monians； the Periecians among the Cretans； the Penestes among the Thessalians； and other conquered＇18＇ people in other republics。
In fine； every kind of low commerce＇19＇ was infamous among the Greeks； as it obliged a citizen to serve and wait on a slave； on a lodger； or a stranger。 This was a notion that clashed with the spirit of Greek liberty； hence Plato＇20＇ in his Laws