THAT POLITICS MAY BE REDUCED TO A SCIENCE

David Hume

Rendered into HTML and text by Jon Roland
Editing and additional notes based on that of Eugene F. Miller

IT is a question with several, whether there be any essential difference between one form of government and another? and, whether every form may not become good or bad, according as it is well or ill administered?[1] Were it once admitted, that all governments are alike, and that the only difference consists in the character and conduct of the governors, most political disputes would be at an end, and all Zeal for one constitution above another, must be esteemed mere bigotry and folly. But, though a friend to moderation, I cannot forbear condemning this sentiment, and should be sorry to think, that human affairs admit of no greater stability, than what they receive from the casual humours and characters of particular men.

It is true; those who maintain, that the goodness of all government consists in the goodness of the administration, may cite many particular instances in history, where the very same government, in different hands, has varied suddenly into the two opposite extremes of good and bad. Compare the FRENCH government under HENRY III.[2] and under HENRY IV.[3] Oppression, levity, artifice on the part of the rulers; faction, sedition, treachery, rebellion, disloyalty on the part of the subjects: These compose the character of the former miserable æra. But when the patriot and heroic prince, who succeeded, was once firmly seated on the throne, the government, the people, every thing seemed to be totally changed; and all from the difference of the temper and conduct of these two sovereigns. Instances of this kind may be multiplied, almost without number, from ancient as well as modern history, foreign as well as domestic.

But here it may be proper to make a distinction. All absolute governments must very much depend on the administration; and this is one of the great inconveniences attending that form of government. But a republican and free government would be an obvious absurdity, if the particular checks and controuls, provided by the constitution, had really no influence, and made it not the interest, even of bad men, to act for the public good. Such is the intention of these forms of government, and such is their real effect, where they are wisely constituted: As on the other hand, they are the source of all disorder, and of the blackest crimes, where either skill or honesty has been wanting in their original frame and institution.

So great is the force of laws, and of particular forms of government, and so little dependence have they on the humours and tempers of men, that consequences almost as general and certain may sometimes be deduced from them, as any which the mathematical sciences afford us.

The constitution of the ROMAN republic gave the whole legislative power to the people, without allowing a negative voice either to the nobility or consuls. This unbounded power they possessed in a collective, not in a representative body. The consequences were: When the people, by success and conquest, had become very numerous, and had spread themselves to a great distance from the capital, the city-tribes, though the most contemptible, carried almost every vote: They were, therefore, most cajoled by every one that affected popularity: They were supported in idleness by the general distribution of corn, and by particular bribes, which they received from almost every candidate: By this means, they became every day more licentious, and the CAMPUS MARTIUS[4] was a perpetual scene of tumult and sedition: Armed slaves were introduced among these rascally citizens; so that the whole government fell into anarchy, and the greatest happiness, which the ROMANS could look for, was the despotic power of the CÆSARS. Such are the effects of democracy without a representative.

A Nobility may possess the whole, or any part of the legislative power of a state, in two different ways. Either every nobleman shares the power as part of the whole body, or the whole body enjoys the power as composed of parts, which have each a distinct power and authority. The VENETIAN aristocracy is an instance of the first kind of government: The POLISH of the second. In the VENETIAN government the whole body of nobility possesses the whole power, and no nobleman has any authority which he receives not from the whole. In the POLISH government every nobleman, by means of his fiefs, has a distinct hereditary authority over his vassals, and the whole body has no authority but what it receives from the concurrence of its parts. The different operations and tendencies of these two species of government might be made apparent even a priori.[5] A VENETIAN nobility is preferable to a POLISH, let the humours and education of men be ever so much varied. A nobility, who possess their power in common, will preserve peace and order, both among themselves, and their subjects; and no member can have authority enough to controul the laws for a moment. The nobles will preserve their authority over the people, but without any grievous tyranny, or any breach of private property; because such a tyrannical government promotes not the interests of the whole body, however it may that of some individuals. There will be a distinction of rank between the nobility and people, but this will be the only distinction in the state. The whole nobility will form one body, and the whole people another, without any of those private feuds and animosities, which spread ruin and desolation every where. It is easy to see the disadvantages of a POLISH nobility in every one of these particulars.

It is possible so to constitute a free government, as that a single person, call him doge, prince, or king, shall possess a large share of power, and shall form a proper balance or counterpoise to the other parts of the legislature. This chief magistrate may be either elective or hereditary; and though the former institution may, to a superficial view, appear the most advantageous; yet a more accurate inspection will discover in it greater inconveniencies than in the latter, and such as are founded on causes and principles eternal and immutable. The filling of the throne, in such a government, is a point of too great and too general interest, not to divide the whole people into factions: Whence a civil war, the greatest of ills, may be apprehended, almost with certainty, upon every vacancy. The prince elected must be either a Foreigner or a Native: The former will be ignorant of the people whom he is to govern; suspicious of his new subjects, and suspected by them; giving his confidence entirely to strangers, who will have no other care but of enriching themselves in the quickest manner, while their master's favour and authority are able to support them. A native will carry into the throne all his private animosities and friendships, and will never be viewed in his elevation, without exciting the sentiment of envy in those, who formerly considered him as their equal. Not to mention that a crown is too high a reward ever to be given to merit alone, and will always induce the candidates to employ force, or money, or intrigue, to procure the votes of the electors: So that such an election will give no better chance for superior merit in the prince, than if the state had trusted to birth alone for determining their sovereign.

It may therefore be pronounced as an universal axiom in politics, That an hereditary prince, a nobility without vassals, and a people voting by their representatives, form the best MONARCHY, ARISTOCRACY, and DEMOCRACY. But in order to prove more fully, that politics admit of general truths, which are invariable by the humour or education either of subject or sovereign, it may not be amiss to observe some other principles of this science, which may seem to deserve that character.

It may easily be observed, that, though free governments have been commonly the most happy for those who partake of their freedom; yet are they the most ruinous and oppressive to their provinces: And this observation may, I believe, be fixed as a maxim of the kind we are here speaking of. When a monarch extends his dominions by conquest, he soon learns to consider his old and his new subjects as on the same footing; because, in reality, all his subjects are to him the same, except the few friends and favourites, with whom he is personally acquainted. He does not, therefore, make any distinction between them in his general laws; and, at the same time, is careful to prevent all particular acts of oppression on the one as well as on the other. But a free state necessarily makes a great distinction, and must always do so, till men learn to love their neighbours as well as themselves. The conquerors, in such a government, are all legislators, and will be sure to contrive matters, by restrictions on trade, and by taxes, so as to draw some private, as well as public, advantage from their conquests. Provincial governors have also a better chance, in a republic, to escape with their plunder, by means of bribery or intrigue; and their fellow-citizens, who find their own state to be enriched by the spoils of the subject provinces, will be the more inclined to tolerate such abuses. Not to mention, that it is a necessary precaution in a free state to change the governors frequently; which obliges these temporary tyrants to be more expeditious and rapacious, that they may accumulate sufficient wealth before they give place to their successors. What cruel tyrants were the ROMANS over the world during the time of their commonwealth! It is true, they had laws to prevent oppression in their provincial magistrates; but CICERO informs us, that the ROMANS could not better consult the interests of the provinces than by repealing these very laws. For, in that case, says he, our magistrates, having entire impunity, would plunder no more than would satisfy their own rapaciousness; whereas, at present, they must also satisfy that of their judges, and of all the great men in ROME, of whose protection they stand in need.[6] Who can read of the cruelties and oppressions of VERRES without horror and astonishment?

And who is not touched with indignation to hear, that, after CICERO had exhausted on that abandoned criminal all the thunders of his eloquence, and had prevailed so far as to get him condemned to the utmost extent of the laws; yet that cruel tyrant lived peaceably to old age, in opulence and ease, and, thirty years afterwards, was put into the proscription by MARK ANTHONY, on account of his exorbitant wealth, where he fell with CICERO himself, and all the most virtuous men of ROME?[7] After the dissolution of the commonwealth, the ROMAN yoke became easier upon the provinces, as TACITUS informs us;[8] and it may be observed, that many of the worst emperors, DOMITIAN,[9] for instance, were careful to prevent all oppression on the provinces. In[10] TIBERIUS'S time, GAUL was esteemed richer than ITALY itself: Nor, do I find, during the whole time of the ROMAN monarchy, that the empire became less rich or populous in any of its provinces; though indeed its valour and military discipline were always upon the decline. The oppression and tyranny of the CARTHAGINIANS over their subject states in AFRICA went so far, as we learn from POLYBIUS,[11] that, not content with exacting the half of all the produce of the land, which of itself was a very high rent, they also loaded them with many other taxes. If we pass from ancient to modern times, we shall still find the observation to hold. The provinces of absolute monarchies are always better treated than those of free states. Compare the Païs conquis of FRANCE with IRELAND, and you will be convinced of this truth; though this latter kingdom, being, in a good measure, peopled from ENGLAND, possesses so many rights and privileges as should naturally make it challenge better treatment than that of a conquered province. CORSICA is also an obvious instance to the same purpose.[12]

There is an observation in MACHIAVEL, with regard to the conquests of ALEXANDER the Great, which I think, may be regarded as one of those eternal political truths, which no time nor accidents can vary. It may seem strange, says that politician, that such sudden conquests, as those of ALEXANDER, should be possessed so peaceably by his successors, and that the PERSIANS, during all the confusions and civil wars among the GREEKS, never made the smallest effort towards the recovery of their former independent government.[13] To satisfy us concerning the cause of this remarkable event, we may consider, that a monarch may govern his subjects in two different ways. He may either follow the maxims of the eastern princes, and stretch his authority so far as to leave no distinction of rank among his subjects, but what proceeds immediately from himself; no advantages of birth; no hereditary honours and possessions; and, in a word, no credit among the people, except from his commission alone. Or a monarch may exert his power after a milder manner, like other EUROPEAN princes; and leave other sources of honour, beside his smile and favour: Birth, titles, possessions, valour, integrity, knowledge, or great and fortunate atchievements. In the former species of government, after a conquest, it is impossible ever to shake off the yoke; since no one possesses, among the people, so much personal credit and authority as to begin such an enterprize: Whereas, in the latter, the least misfortune, or discord among the victors, will encourage the vanquished to take arms, who have leaders ready to prompt and conduct them in every undertaking.[14]

Such is the reasoning of MACHIAVEL, which seems solid and conclusive; though I wish he had not mixed falsehood with truth, in asserting, that monarchies, governed according to eastern policy, though more easily kept when once subdued, yet are the most difficult to subdue; since they cannot contain any powerful subject, whose discontent and faction may facilitate the enterprizes of an enemy. For besides, that such a tyrannical government enervates the courage of men, and renders them indifferent towards the fortunes of their sovereign; besides this, I say, we find by experience, that even the temporary and delegated authority of the generals and magistrates; being always, in such governments, as absolute within its sphere, as that of the prince himself; is able, with barbarians, accustomed to a blind submission, to produce the most dangerous and fatal revolutions. So that, in every respect, a gentle government is preferable, and gives the greatest security to the sovereign as well as to the subject.

Legislators, therefore, ought not to trust the future government of a state entirely to chance, but ought to provide a system of laws to regulate the administration of public affairs to the latest posterity. Effects will always correspond to causes; and wise regulations in any commonwealth are the most valuable legacy that can be left to future ages. In the smallest court or office, the stated forms and methods, by which business must be conducted, are found to be a considerable check on the natural depravity of mankind. Why should not the case be the same in public affairs? Can we ascribe the stability and wisdom of the VENETIAN government, through so many ages, to any thing but the form of government? And is it not easy to point out those defects in the original constitution, which produced the tumultuous governments of ATHENS and ROME, and ended at last in the ruin of these two famous republics? And so little dependance has this affair on the humours and education of particular men, that one part of the same republic may be wisely conducted, and another weakly, by the very same men, merely on account of the difference of the forms and institutions, by which these parts are regulated. Historians inform us that this was actually the case with GENOA. For while the state was always full of sedition, and tumult, and disorder, the bank of St. GEORGE, which had become a considerable part of the people, was conducted, for several ages, with the utmost integrity and wisdom.[15]

The ages of greatest public spirit are not always most eminent for private virtue. Good laws may beget order and moderation in the government, where the manners and customs have instilled little humanity or justice into the tempers of men. The most illustrious period of the ROMAN history, considered in a political view, is that between the beginning of the first and end of the last PUNIC war; the due balance between the nobility and the people being then fixed by the contests of the tribunes, and not being yet lost by the extent of conquests. Yet at this very time, the horrid practice of poisoning was so common, that, during part of a season, a Prætor punished capitally for this crime above three thousand[16] persons in a part of ITALY; and found informations of this nature still multiplying upon him. There is a similar, or rather a worse instance,[17] in the more early times of the commonwealth. So depraved in private life were that people, whom in their histories we so much admire. I doubt not but they were really more virtuous during the time of the two Triumvirates; when they were tearing their common country to pieces, and spreading slaughter and desolation over the face of the earth, merely for the choice of tyrants.[18]

Here, then, is a sufficient inducement to maintain, with the utmost ZEAL, in every free state, those forms and institutions, by which liberty is secured, the public good consulted, and the avarice or ambition of particular men restrained and punished. Nothing does more honour to human nature, than to see it susceptible of so noble a passion; as nothing can be a greater indication of meanness of heart in any man, than to see him destitute of it. A man who loves only himself, without regard to friendship and desert, merits the severest blame; and a man, who is only susceptible of friendship, without public spirit, or a regard to the community, is deficient in the most material part of virtue.

But this is a subject which needs not be longer insisted on at present. There are enow of zealots on both sides who kindle up the passions of their partizans, and under pretence of public good, pursue the interests and ends of their particular faction. For my part, I shall always be more fond of promoting moderation than zeal; though perhaps the surest way of producing moderation in every party is to increase our zeal for the public. Let us therefore try, if it be possible, from the foregoing doctrine, to draw a lesson of moderation with regard to the parties, into which our country is at present divided; at the same time, that we allow not this moderation to abate the industry and passion, with which every individual is bound to pursue the good of his country.[19]

Those who either attack or defend a minister in such a government as ours,[20] where the utmost liberty is allowed, always carry matters to an extreme, and exaggerate his merit or demerit with regard to the public. His enemies are sure to charge him with the greatest enormities, both in domestic and foreign management; and there is no meanness or crime, of which, in their account, he is not capable. Unnecessary wars, scandalous treaties, profusion of public treasure, oppressive taxes, every kind of mal-administration is ascribed to him. To aggravate the charge, his pernicious conduct, it is said, will extend its baleful influence even to posterity, by undermining the best constitution in the world, and disordering that wise system of laws, institutions, and customs, by which our ancestors, during so many centuries, have been so happily governed. He is not only a wicked minister in himself, but has removed every security provided against wicked ministers for the future.

On the other hand, the partizans of the minister make his panegyric run as high as the accusation against him, and celebrate his wise, steady, and moderate conduct in every part of his administration. The honour and interest of the nation supported abroad, public credit maintained at home, persecution restrained, faction subdued; the merit of all these blessings is ascribed solely to the minister. At the same time, he crowns all his other merits by a religious care of the best constitution in the world, which he has preserved in all its parts, and has transmitted entire, to be the happiness and security of the latest posterity.

When this accusation and panegyric are received by the partizans of each party, no wonder they beget an extraordinary ferment on both sides, and fill the nation with violent animosities. But I would fain persuade these party-zealots, that there is a flat contradiction both in the accusation and panegyric, and that it were impossible for either of them to run so high, were it not for this contradiction. If our constitution be really that noble fabric, the pride of BRITAIN, the envy of our neighbours, raised by the labour of so many centuries, repaired at the expence of so many millions, and cemented by such a profusion of blood;[21] I say, if our constitution does in any degree deserve these eulogies, it would never have suffered a wicked and weak minister to govern triumphantly for a course of twenty years, when opposed by the greatest geniuses in the nation, who exercised the utmost liberty of tongue and pen, in parliament, and in their frequent appeals to the people. But, if the ministerconstitutionnd weak, to the degree so strenuously insisted on, the constitution must be constitutions original principles, and he cannot consistently be charged with undermining the best form of government in the world. A constitution is only so far good, as it provides a remedy against mal-administration; and if the BRITISH, when in its greatest vigour, and repaired by two such remarkable events, as the Revolution and Accession, by which our ancient royal family was sacrificed to it;[22] if our constitution, I say, with so great advantages, does not, in fact, provide any such remedy, we are rather beholden to any minister who undermines it, and affords us an opportunity of erecting a better in its place.

I would employ the same topics to moderate the zeal of those who defend the minister. Is our constitution so excellent? Then a change of ministry can be no such dreadful event; since it is essential to such a constitution, in every ministry, both to preserve itself from violation, and to prevent all enormities in the administration. Is our constitution very bad? Then so extraordinary a jealousy and apprehension, on account of changes, is ill placed; and a man should no more be anxious in this case, than a husband, who had married a woman from the stews, should be watchful to prevent her infidelity. Public affairs, in such a government, must necessarily go to confusion, by whatever hands they are conducted; and the zeal of patriots is in that case much less requisite than the patience and submission of philosophers. The virtue and good intentions of CATO and BRUTUS are highly laudable; but, to what purpose did their zeal serve?[23] Only to hasten the fatal period of the ROMAN government, and render its convulsions and dying agonies more violent and painful.

I would not be understood to mean, that public affairs deserve no care and attention at all. Would men be moderate and consistent, their claims might be admitted; at least might be examined. The country-party might still assert, that our constitution, though excellent, will admit of mal-administration to a certain degree; and therefore, if the minister be bad, it is proper to oppose him with a suitable degree of zeal. And, on the other hand, the court-party may be allowed, upon the supposition that the minister were good, to defend, and with some zeal too, his administration. I would only persuade men not to contend, as if they were fighting pro aris & focis, and change a good constitution into a bad one, by the violence of their factions.1

I have not here considered any thing that is personal in the present controversy. In the best civil constitution, where every man is restrained by the most rigid laws, it is easy to discover either the good or bad intentions of a minister, and to judge, whether his personal character deserve love or hatred. But such questions are of little importance to the public, and lay those, who employ their pens upon them, under a just suspicion either of malevolence or of flattery.


1. For forms of government let fools contest,
Whate'er is best administer'd is best
.
ESSAY on Man, Book 3.

[Written by Alexander Pope (1688-1744) and published in 1732-34.]

2. [French king whose reign (1574-89) was marked by civil and religious strife. He is remembered for his partiality, extravagance, and distaste for hard work as well as for his oppression of Huguenot Protestants.]

3. [King of France, 1589-1610. Henry IV succeeded in calming religious warfare, improving the realm's finances and administration, and curbing Spanish designs through alliances with England and the United Provinces. He won acceptance for the Edict of Nantes (1598), which extended religious toleration to the Huguenots.]

4. [A plain stretching from the Tiber River to the hills of Rome, which derived its name from the Altar of Mars that stood there. It was a site for public meetings, worship, and commerce.]

5. [As Hume uses the term in the Treatise, a priori reasoning compares ideas in abstraction from experienced relationships. Whereas some of his predecessors, such as Hobbes, had attempted to base moral or political philosophy on a priori reasoning, Hume sets out to establish moral science on the "experimental method of reasoning," which was introduced by Francis Bacon and utilized by Isaac Newton. Nevertheless, Hume sometimes claims in the Essays that political principles can be derived a priori, i.e., by general reasoning on our ideas or concepts of the things in question and without reference to particular examples.]

6. [See Cicero (106-43 B C ), In C. Verrem Actio Prima (First Part of the speech against Gaius Verres at the first hearing) 1.14.41.]

7. [Verres was Roman governor of Sicily from 73 to 70 B.C. He plundered the province and committed many acts of extreme cruelty. At the expiration of his term in 70, he was prosecuted before the senatorial Extortion Court at Rome by Cicero, who represented the Sicilians. Cicero's prosecution of Verres was conducted so brilliantly that Verres withdrew into voluntary exile before the trial could be completed. Cicero thereby established himself as the leading lawyer of Rome, replacing Hortensius, who had defended Verres. Both Verres and Cicero were assassinated, along with hundreds of senators and businessmen, on orders of the ruling Triumvirate (Octavian, Lepidus, Antony) in 43 B.C.]

8. Ann. lib. I. cap. 2. [Tacitus, Annals 1.8, in the Loeb edition.]

9. SUET. in vita DOMIT. [Suetonius (A.D. 70?- 141?), Lives of the Cæsars, in the life of Domitian, chap. 8. Domitian was emperor from A.D. 81 to 96.]

10. Egregium resumendæ libertati tempus, si ipsi florentes, quam inops ITALIA, quam imbellis urbana plebs, nihil validum in exercitibus, nisi quod externum cogitarent. TACIT. Ann. lib. 3. [Tacitus, Annals 3.40: "It was an unequalled opportunity for regaining their independence: they had only to look from their own resources to the poverty of Italy, the unwarlike city population, the feebleness of the armies except for the leavening of foreigners" (Loeb translation by John Jackson). Tiberius was emperor from A.D. 14 to 37.]

11. Lib. I. cap. 72. [Polybius (200?-120? B.C.), Histories 1.72.]

12. [For most of the period between the mid-fifteenth and the early seventeenth centuries, the island of Corsica was subjected to oppressive and corrupt rule by the republic of Genoa. Frequent revolts against Genoese authority occurred during the mid-seventeenth century. Recognizing that it could not subjugate Corsica and fearing its occupation by a hostile power, Genoa finally ceded the island to France in 1768. Although Corsica had sometimes sought French control, a war of conquest in 1768-69 was necessary to establish French authority.]

13. [See Niccolo Machiavelli (1469-1527), The Prince, chap. 4. Alexander the Great (356-323 B.C.) established a vast Macedonian-Greek empire after defeating the forces of the Persian Empire under the command of Darius III in 333-330 B.C.]

14. I have taken it for granted, according to the supposition of MACHIAVEL, that the ancient PERSIANS had no nobility; though there is reason to suspect, that the FLORENTINE secretary, who seems to have been better acquainted with the ROMAN than the GREEK authors, was mistaken in this particular. The more ancient PERSIANS, whose manners are described by XENOPHON, were a free people, and had nobility. Their omotimoi [chief nobles, peers. See Xenophon (428?-354? B.C.), Education of Cyrus 2.1.9] were preserved even after the extending of their conquests and the consequent change of their government. ARRIAN mentions them in DARIUS'S time, De exped. ALEX. lib. ii. [Arrian (A.D. 96?-180?), Expedition of Alexander.] Historians also speak often of the persons in command as men of family. TYGRANES, who was general of the MEDES under XERXES, was of the race of ACHMÆNES, HEROD. lib. vii. cap. 62. [Herodotus (484?-420? B.C.), History] ARTACHÆAS, who directed the cutting of the canal about mount ATHOS, was of the same family. Id. cap. 117. MEGABYZUS was one of the seven eminent PERSIANS who conspired against the MAGI. His son, ZOPYRUS, was in the highest command under DARIUS, and delivered BABYLON to him. His grandson, MEGABYZUS, commanded the army, defeated at MARATHON. His great-grandson, ZOPYRUS, was also eminent, and was banished PERSIA. HEROD. lib. iii. THUC. lib. i. [Herodotus, History 3.160; Thucydides (472?-after 400 B.C.), History of the Peloponnesian War 1.109.] ROSACES, who commanded an army in EGYPT under ARTAXERXES, was also descended from one of the seven conspirators, DIOD. SIC. lib. xvi. [Diodorus Siculus (1st cen. B.C.), Library of History 16.47.] AGESILAUS, in XENOPHON, Hist. GRÆC. lib. iv. [Xenophon, Hellenica (History of Greece) 4.1] being desirous of making a marriage betwixt king COTYS his ally, and the daughter of SPITHRIDATES, a PERSIAN of rank, who had deserted to him, first asks COTYS what family SPITHRIDATES is of. One of the most considerable in PERSIA, says COTYS. ARIÆUS, when offered the sovereignty by CLEARCHUS and the ten thousand GREEKS, refused it as of too low a rank, and said, that so many eminent PERSIANS would never endure his rule. Id. de exped. lib. ii. [Xenophon, Expedition of Cyrus, bk. 2.] Some of the families descended from the seven PERSIANS abovementioned remained during all ALEXANDER'S successors; and MITHRIDATES, in ANTIOCHUS'S time, is said by POLYBIUS to be descended from one of them, lib. v. cap. 43. ARTABAZUS was esteemed, as ARRIAN says, en tois protois Person ["among the highest of the Persians"]. lib. iii. [23]. And when ALEXANDER married in one day 80 of his captains to PERSIAN women, his intention plainly was to ally the MACEDONIANS with the most eminent PERSIAN families. Id. lib. vii. [4]. DIODORUS SICULUS says they were of the most noble birth in PERSIA, lib. xvii. [107]. The government of PERSIA was despotic, and conducted in many respects, after the eastern manner, but was not carried so far as to extirpate all nobility, and confound all ranks and orders. It left men who were still great, by themselves and their family, independent of their office and commission. And the reason why the MACEDONIANS kept so easily dominion over them was owing to other causes easy to be found in the historians; though it must be owned that MACHIAVEL'S reasoning is, in itself, just, however doubtful its application to the present case.

15. Essempio veramente raro, & da Filosofi intante loro imaginate & vedute Republiche mai non trovato, vedere dentro ad un medesimo cerchio, fra medesimi cittadini, la liberta, & la tirannide, la vita civile & la corotta, la giustitia & la licenza, perche quello ordine solo mantiere quella citta piena di costumi antichi & venerabili. E s'egli auvenisse (che col tempo in ogni modo auverrà) que SAN GlORGIO tutta quel la città occupasse, sarrebbe quella una Republica piu dalla VENETIANA memorabile. Della Hist. Florentinè, lib. 8. [Niccolò Machiavelli, The History of Florence 8.29: "A truly rare example, and one never found by the philosophers in all their imagined or dreamed of republics, to see in the same circle, among the same citizens, liberty and tyranny, the civil and the corrupt life, justice and license; because that order alone keeps that city full of ancient and venerable customs. And should it happen, which in time will happen anyway, that St. George will occupy all that city, it would be a republic more memorable than the Venetian one." The republic of Genoa, unable to pay its creditors after war with Venice, conceded to them the revenue of the customhouse until the war debt should be liquidated. The creditors, who took the title of the Bank of St. George, established a form of government among themselves, with a council and an executive body. Genoa came to rely on the bank for credit, assigning towns, castles, and territories as security, so that eventually the bank came to have under its administration most of the towns and cities in the Genoese dominion.]

16. T. LIVII, lib. 40. cap. 43. [Livy (59 B C.-A.D. 17), History of Rome (from the founding of the city) 40.43. The Punic Wars were fought between the Romans and the Carthaginians. The first began in 264 B.C. and the third and last ended in 146 B.C with the destruction of Carthage. The Tribunes were elected by the people (Plebeians) to represent their interests against the nobility (Patricians). A Prætor was a high judicial officer or a provincial governor.]

17. Id. lib. 8. cap. 18.

18. L'Aigle centre L'Aigle, ROMAINS contre ROMAINS,
Combatans seulement pour le choix de tyrans.
CORNEILLE.

[These lines are adapted loosely from the tragedy Cinna, act 1, sc. 3, which was produced by Pierre Corneille (1606-84) in late 1640 or early 1641. In the original, "Où l'aigle abattoit l'aigle" is followed eight lines later by: "Romains contre Romains, parents contre parents, / Combattoient seulement pour le choix des tyrans." Cinna, who is plotting to restore liberty to Rome by assassinating the emperor Augustus, describes his efforts to incite his followers thusly: "I painted pictures of those dreadful wars / When savage Rome was bent on suicide, / When eagle swooped on eagle, on all sides / Embattled legions stood against their freedom; / When the best soldiers and the bravest chiefs / Fought for the honor of becoming slaves; / When better to assure their fettered shame / All vied to fix the whole world to their chains; / And the base honor of giving it a master, / Making all hug a traitor's craven name, / Roman against Roman and kith against kin, / Fought only for the right to choose a tyrant." Translation by Samuel Solomon (New York: Random House, 1969). The "time of the Triumvirates" to which Hume refers extended from the formation of the so-called First Triumvirate (Julius Cæsar, Pompey, and Crassus) in 60 B.C. until 31 B.C., when the Second Triumvirate (Octavian, Mark Antony, and Lepidus) was finally broken, opening the way for Octavian to become the first Roman emperor (Augustus).]

19. [Later in this essay, Hume identifies the party division of his time as one between the court party and the country party. See note 21 on Bolingbroke's use of these terms. Hume discusses the British parties in several of the subsequent essays. See "Of the Parties of Great Britain," "Of Passive Obedience," "Of the Coalition of Parties," and "Of the Protestant Succession."]

20. [In what follows, Hume has in mind the debate that raged in his time over a particular minister, Sir Robert Walpole (1676-1745). As First Lord of the Treasury from 1721 to 1742, Walpole mastered Parliament by the skillful use of the patronage of the Crown to control a majority in the House of Commons. Walpole is usually considered to be England's first Prime Minister, although this term was applied to Walpole by his enemies. In the 1742 edition of Hume's Essays, there appeared an essay entitled "A Character of Sir Robert Walpole." In editions appearing between 1748 and 1768, it was printed as a footnote at the end of the present essay, "That Politics may be reduced to a Science." This footnote was dropped in the editions of 1770 and later. Hume's essay on Walpole can be found in the present volume under "Essays Withdrawn and Unpublished."]

21. Dissertation on parties. Letter 10. [Written by Henry St. John (1678-1751), who became Viscount Bolingbroke in 1712. Bolingbroke, a supporter of the Tory party in Parliament and Secretary of State from 1710 to 1714, went into exile in 1715, following the accession of George I and after articles of impeachment were brought against him in the House of Commons by Robert Walpole. His flirtation with James III, the Pretender, helped to bring the Tory party into disrepute during the period of Whig dominance from 1714 to 1760. After returning to London in 1725, he contributed over the next decade to The Craftsman, a periodical that opposed the Whig government under Walpole. Bolingbroke's Dissertation Upon Parties, which appeared in The Craftsman in 1733, is a vehement attack on Walpole. Bolingbroke argues that the ground for the old division between Tories and Whigs no longer exists. Both now form a constitutional or country party, which seeks to preserve the British constitution by securing the independency of Parliaments against the new influence of the Crown. Walpole's anticonstitutional or court party, on the other hand, is attempting to expand the power of the Crown and reduce Parliaments to an absolute dependency.]

22. [Hume refers here to the Revolution of 1688, which deposed James II, and to the subsequent accession of Mary, his daughter, and her husband, William of Orange, who was Stadtholder of Holland. William III ruled jointly with Mary from 1689 until her death in 1694 and then as sole sovereign until 1702. William was succeeded by Anne, the second daughter of James II and the last of the Stuart sovereigns. By the Act of Settlement of 1701, the royal line became fixed after Anne's death (1714) in the house of Hanover.]

23. [The reference is probably to Cato Uticensis (95-46 B.C.), great-grandson of Cato Censorius (234-149 B.C.), the noted statesman, writer, and orator. The younger Cato was the uncle of Marcus Junius Brutus (85?-42 B.C.). Brutus later married Cato's daughter, Porcia. Cato and Brutus supported Pompey against Julius Cæsar in the Civil War. Cato committed suicide in 46 B.C., following the defeat of the Pompeians at Thapsus. Brutus was pardoned by Cæsar, but later became a leader in the patriotic conspiracy that led to Cæsar's murder (44 B.C.).]


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