“I have always heard that virtue is the great essential of a free people, and doubtless you Leaplowers are perfect models in this important particular?”
The brigadier smiled before he answered me, first looking about to the right and left, as if to regale himself with the odor of perfection.
“Many theories have been broached on these subjects,” he replied, “in which there has been some confusion between cause and effect. Virtue is no more a cause of freedom, except as it is connected with intelligence, than vice is a cause of slavery. Both may be consequences, but it is not easy to say how either is necessarily a cause. There is a homely saying among us monikins, which is quite to the point in this matter: ‘Set a rogue to catch a rogue.’ Now, the essence of a free government is to be found in the responsibility of its agents. He who governs without responsibility is a master, while he who discharges the duties of a functionary under a practical responsibility is a servant. This is the only true test of governments, let them be mystified as they may in other respects. Responsibility to the mass of the nation is the criterion of freedom. Now responsibility is the SUBSTITUTE for virtue in a politician, as discipline is the substitute for courage in a soldier. An army of brave monikins without discipline, would be very apt to be worsted by an army of monikins of less natural spirit, with discipline. So a corps of originally virtuous politicians, without responsibility, would be very apt to do more selfish, lawless, and profligate acts, than a corps of less virtue, who were kept rigidly under the rod of responsibility. Unrestrained power is a great corrupter of virtue, of itself; while the liabilities of a restrained authority are very apt to keep it in check. At least, such is the fact with us monikins—men very possibly get along better.”
“Let me tell you, Mr. Downright, you are now uttering opinions that are diametrically opposed to those of the world, which considers virtue an indispensable ingredient in a republic.”
“The world—meaning always the monikin world—knows very little about real political liberty, except as a theory. We of Leaplow are, in effect, the only people who have had much to do with it, and I am now telling you what is the result of my own observation, in my own country. If monikins were purely virtuous, there would be no necessity for government at all; but, being what they are, we think it wisest to set them to watch each other.”
“But yours is self-government, which implies self-restraint; and self-restraint is but another word for virtue.”
“If the merit of our system depended on self-government, in your signification, or on self-restraint, in any signification, it would not be worth the trouble of this argument, Sir John Goldencalf. This is one of those balmy fallacies with which ill-judging moralists endeavor to stimulate monikins to good deeds. Our government is based on a directly opposite principle; that of watching and restraining each other, instead of trusting to our ability to restrain ourselves. It is the want of responsibility, and not of constant and active presence, which infers virtue and self-control. No one would willingly lay legal restraints on himself in anything, while all are very happy to restrain their neighbors. This refers to the positive and necessary rules of intercourse, and the establishment of rights; as to mere morality, laws do very little towards enforcing its ordinances. Morals usually come of instruction; and when all have political power, instruction is a security that all desire.”
“But when all vote, all may wish to abuse their trust to their own especial advantage, and a political chaos will be the consequence.”
“Such a result is impossible, except as especial advantage is identified with general advantage. A community can no more buy itself in this manner, than a monikin can eat himself, let him be as ravenous as he will. Admitting that all are rogues, necessity would compel a compromise.”
“You make out a plausible theory, and I have little doubt that I shall find you the wisest, the most logical, the discreetest, and the most consistent community I have yet visited. But another word: how is it that our friend the judge gave such equivocal instructions to his charge; and why, in particular, did he lay so much stress on the employment of means, which gave the lie flatly to all you have told me?”