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the combined principles of its acquisition and conservation, is to be unequal. The great masses therefore which excite envy, and tempt rapacity, must be put out of the possibility of danger.
With us the representative, separated from the other parts, can have no action and no existence. The government is the point of reference of the several members and districts of our representation. This is the centre of our unity. This government of reference is a trustee for the whole, and not for the parts. So is the other branch of our public council, I mean the house of lords. With us the king and the lords are several and joint securities for the equality of each district, each province, each city. When did you hear in Great Britain of any province suffering from the inequality of its representation; what district from having no representation at all? Not only our monarchy and our peerage secure the equality on which our unity depends, but it is the spirit of the house of commons itself. The very inequality of representation, which is so foolishly complained of, is perhaps the very thing which prevents us from thinking or acting as members for districts. Cornwall elects as many members as all Scotland. But is Cornwall better taken care of than Scotland ? Few trouble their heads about any of your bases, out of some giddy clubs. Most of those, who wish for any change, upon any plausible grounds, desire it on different ideas.
Virtual representation is that in which there is a communion of interests, and a sympathy in feelings
and desires between those who act in the name of any description of people, and the people in whose name they act, though the trustees are not actually chosen by them. This is virtual representation. Such a representation I think to be, in many cases, even better than the actual. It possesses most of its advantages, and is free from many of its inconveniencies ; it corrects the irregularities in the literal representation, when the shifting current of human affairs, or the acting of public interests in different ways, carry it obliquely from its first line of direction. The people may err in their choice; but common interest and common sentiment are rarely mistaken. But this sort of virtual representation cannot have a long or sure existence, if it has not a substratum in the actual. The member must have some relation to the constituent.
AFTER I had read over the list of the persons and descriptions elected into the Tiers Etat, nothing which they afterwards did could appear astonishing. Among them, indeed, I saw some of known rank; some of shining talents ; but of any practical experience in the state, not one man was to be found. The best were only men of theory. But whatever the distinguished few may have been, it is the substance and mass of the body which constitutes its character, and must finally determine its directions. In all bodies, those who will lead, must also, in a considerable degree, follow. They must conform their propositions to the taste, talent, and disposition of those whom they wish to conduct: therefore, if an assembly is viciously or feebly composed in a very great part of it, nothing but such a supreme degree of virtue as very rarely appears in the world, and for that reason cannot enter into calculation, will prevent the men of talents disseminated through it from becoming only the expert instruments of absurd projects! If what is the more likely event, instead of that unusual degree of virtue, they should be actuated by sinister ambition, and a lust of meretricious glory, then the feeble part of the assembly, to whom at first they comform, becomes in its turn the dupe and instrument of their designs. In this political traffic the leaders will be obliged to bow to the ignorance of their followers, and the followers to become subservient to the worst designs of their leaders.
To secure any degree of sobriety in the propositions made by the leaders in any public assembly, they ought to respect, in some degree perhaps to fear, those whom they conduct. To be led any otherwise than blindly, the followers must be qualified, if not for actors, at least for judges; they must also be judges of natural weight and authority. Nothing can secure a steady and moderate conduct in such assemblies, but that the body of them should be respectably composed, in point of condition in life, of permanent property, of education, and of such habits as enlarge and liberalize the understanding.
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You do not imagine, that I wish to confine power, authority, and distinction to blood, and names, and titles. No. There is no qualification for government but virtue and wisdom, actual or presumptive. Wherever they are actually found, they have, in whatever state, condition, profession, or trade, the passport of heaven to human place and honour. Woe to the country which would madly and impiously reject the service of the talents and virtues, civil, military, or religious, that are given to grace and to serve it; and would condemn to obscurity every thing formed to diffuse lustre. and glory around a state. Woe to that country too, that passing into the opposite extreme, considers a low education, a mean contracted view of things, a sordid, mercenary occupation, as a preferable title to command. Every thing ought to be open ; but not indifferently to every man. No rotation; no appointment by lot; no mode of election operating in the spirit of sortition or rotation, can be generally good in a government conversant in extensive objects. Because they have no tendency, direct or indirect, to select the man with a view to the duty, or to accommodate the one to the other. I do not hesitate to say, that the road to eminence and power, from obscure condition, ought not to be made too easy, nor a thing too much of course. If rare merit be the rarest of all rare things, it ought to pass through some sort of probation. The temple of honour ought to be seated on an eminence. If it be opened through virtue, let it be remembered too, that virtue is never tried but by some difficulty, and some struggle.
To a people who have once been proud and great, and great because they were proud, a change in the national spirit is the most terrible of all revolutions.
I do not deny that in small truckling states a timely compromise with
has often been the means, and the only means, of drawling out their puny existence: but a great state is too much envied, too much dreaded, to find safety humiliation. To be secure, it must be respected. Power, and eminence, and consideration, are things not to be begged. They must be commanded : and they who supplicate for mercy from others can never hope for justice through themselves. What justice they are to obtain, as the alms of an enemy, depends upon his character; and that they ought well to know before they implicitly confide.
I think we might have found, before the rude hand of insolent office was on our shoulder, and the staff of usurped authority brandished over our heads, that contempt of the suppliant is not the best forwarder of a suit; that national disgrace is not the high road to security, much less to power
greatness. Patience, indeed, strongly indicates the love of peace: but mere love does not always lead to enjoyment. It is the power of winning that palm which ensures our wearing it. Virtues have their place; and out of their place they hardly deserve the name. They pass into the neighbouring vice. The patience of fortitude, and the endurance of pusillanimity, are things very different, as in their principle, so in their effects.
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I know it is supposed, that if good terms of capitulation are not granted, after we have thus so repeatedly hung out the white flag, the national spirit will