This sentiment is followed by curious and ambiguous qualifications. It is not cited for the sake of fixing Mr. Gladstone with any doctrine whatever; it is quoted because it neatly expresses the sentiment which, in one form or another, underlies most of the arguments in favour of Home Rule or of our new constitution. The right attitude for a politician, it is urged, is trust; he should trust the Irish leaders and their assurances or professions; he should trust in the training conferred upon men by the exercise of power; he should trust in the healing effects of a policy of conciliation, or, to put the matter shortly, he should trust in the goodness and reasonableness of human nature. Exercise only a little trustfulness and the policy of Home Rule, it is suggested, may be seen to be a wise and prudent policy.[123]
How far, then, is trust in any of the three forms, which it may on this occasion take, a reasonable sentiment?
We are told to trust the Irish leaders.
My answer to this advice is plain and decided. Confidence is not a matter of choice. You cannot give your trust simply because you wish to give it. Men are trusted because they are trustworthy. The Irish Home Rule leaders as a body cannot inspire trust, for the simple reason that their whole policy and conduct prove them untrustworthy. Politicians, strange as the fact may appear to them, cannot get quit of their past.
Look for a moment at the history—the patent, acknowledged history—of the agitators or the patriots (and I doubt not that many of them are, from their own point of view, patriotic) in whom we are asked to confide, and whose assurances are to form the basis on which to rest a dubious policy. They have been till recently the foes of England. This in itself is not much; many a rebel has been the enemy of England, and yet has been entitled to the respect of Englishmen. But there are deeds which neither hatred to England nor love of Ireland can justify. Even sedition has its moral code, and like war itself is subject to obligations which no man can neglect without infamy. The conspirators condemned by the Special Commission—and among them are to be found the most prominent of the Irish leaders[124]—have been guilty of conduct which no wise man ought to forget and no good man ought to palliate. They have for years excited Irish ignorance against England and against English officials by a system of gross incessant slander; witness the pages of United Ireland when Lord Spencer and Sir George Trevelyan were in power at Dublin. The men whom we are told to trust are men who did enter into a criminal conspiracy by a system of coercion and intimidation to promote an agrarian agitation against the payment of agricultural rents, for the purpose of impoverishing and expelling from the country the English landlords[125]; they are men found guilty of not denouncing intimidation which led to crime and outrage, but of persisting in it with a knowledge of its effect.[126] They are proved to have made payments to compensate persons injured in the commission of crime[127]; they are men who have solicited and taken the money of Patrick Ford, the advocate of dynamite; and have invited and obtained the co-operation of the Clan-na-Gael.[128] Their whole system of agitation has been utterly unlike that of honourable agitators, conspirators, or rebels; it would have excited the horror of O'Connell; it would have been repudiated with disgust by Davis, by Gavan Duffy, by Smith O'Brien, and the other Irish leaders of 1848. The men who now ask for our confidence have in their attack upon England forgotten what was due to Ireland; they have deliberately taught Irish peasants lessons of dishonesty, oppression, and cruelty, which the farmers of Ireland may take years to unlearn. Of the degradation which they have gradually inflicted upon the English Parliament one is glad to say little. It is, however, well that the House of Commons should recollect that parliamentary debates are open to all the world and that Englishmen and Englishwomen see no reason why brutalities of expression should be tolerated in the oldest representative Assembly of Europe which would be reproved in any respectable English meeting. But you can sometimes trust men's capacity where you cannot trust their moral feeling. Unfortunately the Irish Parliamentary party have given us examples of their ability in matters of government which are not reassuring. The scenes of Committee Room No. 15[129] are a rehearsal of parliamentary life under Home Rule at Dublin.
But the Gladstonians, we shall be told, guarantee the good faith of their associates. Unfortunately, as judges of character the Gladstonians are out of court. The leader who first obtained their confidence was Mr. Parnell. If the Home Rule Bill of 1886 had become law Mr. Parnell would have become Premier of Ireland, and we should have been bidden to put trust in his loyalty and his integrity. There are no Gladstonians now who think Mr. Parnell trustworthy. Why should they be better judges of the trustworthiness of Mr. Dillon, Mr. M'Carthy, or Mr. Davitt, than they were of the character of the statesman who was the leader, friend or patron of the whole Irish Parliamentary party? Note, however—for in this matter it is essential to make one's meaning perfectly clear—I do not allege, or suppose, that the assurances of the Irish leaders are mendacious. They believe, I doubt not, what they say at the moment; but their words mean very little. In a sense they believed, or did not disbelieve, the slanderous accusations which filled the pages of United Ireland. In a sense they now believe that the Home Rule Bill is a satisfactory compromise. But the belief in each case must be considered essentially superficial. Men are the victims of their own career: it is absolutely impossible that leaders many of whom have indulged in virulence, in slanders, in cruelty, in oppression, should be suddenly credited with strict truthfulness, with sobriety, with respect for the rights of others. Even as it is, landlords are, in Mr. Sexton's eyes, criminals,[130] and he therefore cannot be trusted to act with fairness towards Irish landowners. Mr. Redmond holds that imprisoned dynamiters and other criminals should be released, whether guilty or not, and it is therefore reasonable not to put Mr. Redmond in a position where he can insist upon an amnesty for dynamiters and conspirators. Nor is it at all clear that as regards amnesty any Anti-Parnellite dare dissent from the doctrine of Mr. Redmond. It is odious, it will be said, to dwell on faults or crimes which, were it possible, every man would wish forgotten. But when we are asked to trust politicians who are untrustworthy, it is a duty to say why we must refuse to them every kind of confidence. Of the penalty for such plain speaking I am well aware. It will be said that to attack the Irish leaders is to slander the Irish people. This is untrue. In times of revolution men perpetually come to the front unworthy of the nation whom they lead. To treat distrust of the leaders of the Land League as dislike or distrust of the Irish people is as unfair as to say that the censor of Robespierre, of Marat, or of Barère denies that during the Revolution Frenchmen displayed high genius and rare virtues. There are thousands of Irishmen who will endorse every word I have written about the Irish leaders. Add to this that I am not called upon to pronounce any further condemnation upon the party than was pronounced upon the chief among them by the Special Commission. All I assert is that from the nature of things the men found guilty by the Commission cannot inspire trust.
Power, it is often intimated, teaches its own lessons. Trust Irishmen with the government of their own country, and you may feel confident that experience will teach them how to govern justly.
To this argument I need not myself provide a reply: it has been admirably given by my friend Mr. Bryce. Every word which in the following passage refers to the State legislatures of the United States applies in principle to the future Parliament at Dublin:—
'The chief lesson which a study of the more vicious among the State legislatures teaches, is that power does not necessarily bring responsibility in its train. I should be ashamed to write down so bald a platitude were it not that it is one of those platitudes which are constantly forgotten or ignored. People who know well enough that, in private life, wealth or rank or any other kind of power is as likely to mar a man as to make him, to lower as to raise his sense of duty, have nevertheless contracted the habit of talking as if human nature changed when it entered public life, as if the mere possession of public functions, whether of voting or of legislating, tended of itself to secure their proper exercise. We know that power does not purify men in despotic governments, but we talk as if it did so in free governments. Every one would of course admit, if the point were put flatly to him, that power alone is not enough, but that there must be added to power, in the case of the voter, a direct interest in the choice of good men, in the case of the legislator, responsibility to the voters, in the case of both, a measure of enlightenment and honour. What the legislatures of the worst States show is not merely the need for the existence of a sound public opinion, for such a public opinion exists, but the need for methods by which it can be brought into efficient action upon representatives who, if they are left to themselves, and are not individually persons with a sense of honour and a character to lose, will be at least as bad in public life as they could be in private. The greatness of the scale on which they act, and of the material interests they control, will do little to inspire them. New York and Pennsylvania are by far the largest and wealthiest States in the Union. Their legislatures are confessedly the worst.'[131]
The passage is the more impressive just because it is not written with a view to Ireland. No one doubts that the people of the United States, both in morality and in talent, equal if they do not excel the people of any other country in the world. But the warmest eulogist of America seeks throughout his work for the explanation of the fact which is really past dispute, that the political morality of the United States sinks below the general morality of the nation.[132] There is not the least reason why under a vicious constitution the government at Dublin should not reflect or exaggerate the vices, rather than represent the noble qualities and the gifts, of the Irish people.