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 Lacedmonians, 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.
