Diary in America, Series Two

by Frederick Marryat

To suppose that a people can govern themselves, that is to say directly, is absurd. History has disproved it. They may govern themselves indirectly, by selecting from the mass the more enlightened and intelligent, binding themselves to adhere to their decisions, and, at the same time, putting that due and necessary check to the power invested in their delegates, which shall prevent their making an improper use of it. The great point to arrive at, is the exact measure and weight of their controlling influences, so as to arrive at the just equipoise; nor can these proportions be always the same, but must be continually added to or reduced, according to the invariable progressions or recessions which must ever take place in this world, where nothing stands still.

The history of nations will shew, that although the just balance has often been lost, that if either the aristocracy or the ruling power gained any advantage, the evil, if too oppressive, was capable of being corrected; but any advance gained by the democratic party, has never been retraced, and that it has been by the preponderance of power being thrown into its hands that nations have fallen. Of all the attempts at republics, that of the Spartan, perhaps, is the most worthy of examination, as Lycurgus went to work radically, and his laws were such as to obtain that equality so much extolled. How far the term republic was applicable to the Spartan form of government I will not pretend to say, but when Lycurgus was called upon to re-construct its legislation, his first act was to make the necessary third power, and he appointed a senate.

But Lycurgus was wise enough to perceive that he must amend the morals of his countrymen, and that to preserve an equality of condition he must take away all incentives to ambition, or to the acquisition of wealth. He first divided the lands into equal portions, compelled all classes, from the kings downwards, to eat at the same table, brought up all the children in the same hardy manner, and obliged every citizen after a certain age to carry arms. But more sacrifices were necessary; Lycurgus well knew:

Quid leges sine moribus vanae profleunt.
Horace, Ode 24, lib. 3.

To guard against the contagion of corruption, he prohibited navigation and commerce; he permitted no intercourse with foreigners; he abolished the gold and silver coin as current money, that every stimulus to any one individual to exalt himself above his neighbour should be removed. If ever there was a system calculated to produce equality, it was that planned by the wisdom of Lycurgus; but I doubt if the Americans would like to follow in his footsteps.

What occasioned the breaking up and the downfall of this republic? An increase of power given to the democratic party, by the creation out of their ranks of the magistrates, termed Ephori, which threw an undue weight and preponderance into the hands of the people. By this breach in the constitution, faction and corruption were let in and fomented. Plutarch, indeed, denies this, but both Polybius and Aristotle are of a different opinion; the latter says, that the power of the Ephori was so great as to amount to a perfect tyranny; the kings themselves were necessitated to court their favour by such methods as greatly to hurt the constitution, which from an aristocracy degenerated into an absolute democracy. Solon was called in to re-model the constitution of the Athenian republic. He had a more difficult task than Lycurgus, and did not so well succeed. He left too much power in the hands of the democracy, the decisions of the superior courts being liable to appeal, and to be rescinded by the mass of the people. Anacharsis, the Scythian philosopher, when he heard some points first debated in the Senate, and afterwards debated in the Assembly of the people, very properly observed, that at Athens “Wise men debated, but fools decided.” The whole history of the Athenian republic is, therefore, one of outrageous bribery and corruption among the higher class; tyranny, despotism, and injustice on the part of the lower, or majority.

The downfall of the Roman empire may equally be traced to the undue weight obtained by the people by the appointment of the tribunes, and so it will be proved in almost every instance: the reason why the excess of power is more destructive when in the hands of the people is, that either they, by retaining the power in their own hands, exercise a demoralising despotism, or if they have become sufficient venal, they sell themselves to be tyrannised over in their turn.

I have made these remarks, because I wish to corroborate my opinion, that, “power once gained by the people is never to be recovered, except by bribery and corruption,” and that until then, every grant is only the forerunner of an extension; and that although the undue balance of power of the higher classes occasionally may be, that in the hands of the people is invariably attended by the downfall of the institution.

At the same time, I do not intend to deny the right of the people to claim an extension of their privileges, in proportion as they rise by education to the right of governing themselves; unfortunately these privileges have been given, or taken, previous to their being qualified. A republic is certainly, in theory, the most just form of government, but, up to the present day, history has proved that no people have yet been prepared to receive it.

That there is something very imposing in the present rapid advance of the United States, I grant, but this grandeur is not ascribed by the Americans to its true source: it is the magnificent and extended country, not their government and institutions, which has been the cause of their prosperity. The Americans think otherwise, and, as I have before observed, they are happy in their own delusions—they do not make a distinction between what they have gained by their country, and what they have gained by their institutions. Everything is on a vast and magnificent scale, which at first startles you; but if you examine closely and reflect, you are convinced that there is at present more show than substance, and that the Americans are actually existing (and until they have sufficient labourers to sow and reap, and gather up the riches of their land, must continue to exist) upon the credit and capital of England.