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Discourses on the First Decade of Titus Livius, a non-fiction book by Niccolo Machiavelli |
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BOOK I - CHAPTER VI |
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_ BOOK I - CHAPTER VI CHAPTER VI - Whether it was possible in Rome to contrive such a Government as would have composed the Differences between the Commons and the Senate. I have spoken above of the effects produced in Rome by the controversies between the commons and the senate. Now, as these lasted down to the time of the Gracchi, when they brought about the overthrow of freedom, some may think it matter for regret that Rome should not have achieved the great things she did, without being torn by such disputes. Wherefore, it seems to me worth while to consider whether the government of Rome could ever have been constituted in such a way as to prevent like controversies. In making this inquiry we must first look to those republics which have enjoyed freedom for a great while, undisturbed by any violent contentions or tumults, and see what their government was, and whether it would have been possible to introduce it into Rome. Of such republics we have an example in ancient times in Sparta, in modern times in Venice, of both which States I have already made mention. Sparta created for herself a government consisting of a king and a limited senate. Venice has made no distinction in the titles of her rulers, all qualified to take part in her government being classed under the one designation of "Gentlemen," an arrangement due rather to chance than to the foresight of those who gave this State its constitution. For many persons, from causes already noticed, seeking shelter on these rocks on which Venice now stands, after they had so multiplied that if they were to continue to live together it became necessary for them to frame laws, established a form of government; and assembling often in their councils to consult for the interests of their city, when it seemed to them that their numbers were sufficient for political existence, they closed the entrance to civil rights against all who came afterwards to live there, not allowing them to take any part in the management of affairs. And when in course of time there came to be many citizens excluded from the government, to add to the importance of the governing body, they named these "Gentlemen" (gentiluomini), the others "Plebeians" (popolani). And this distinction could grow up and maintain itself without causing disturbance; for as at the time of its origin, whosoever then lived in Venice was made one of the governing body, none had reason to complain; while those who came to live there afterwards, finding the government in a completed form, had neither ground nor opportunity to object. No ground, because nothing was taken from them; and no opportunity, because those in authority kept them under control, and never employed them in affairs in which they could acquire importance. Besides which, they who came later to dwell in Venice were not so numerous as to destroy all proportion between the governors and the governed; the number of the "Gentlemen" being as great as, or greater than that of the "Plebeians." For these reasons, therefore, it was possible for Venice to make her constitution what it is, and to maintain it without divisions. Sparta, again, being governed, as I have said, by a king and a limited senate, was able to maintain herself for the long period she did, because, from the country being thinly inhabited and further influx of population forbidden, and from the laws of Lycurgus (the observance whereof removed all ground of disturbance) being held in high esteem, the citizens were able to continue long in unity. For Lycurgus having by his laws established in Sparta great equality as to property, but less equality as to rank, there prevailed there an equal poverty; and the commons were less ambitious, because the offices of the State, which were held to their exclusion, were confined to a few; and because the nobles never by harsh treatment aroused in them any desire to usurp these offices. And this was due to the Spartan kings, who, being appointed to that dignity for life, and placed in the midst of this nobility, had no stronger support to their authority than in defending the people against injustice. Whence it resulted that as the people neither feared nor coveted the power which they did not possess, the conflicts which might have arisen between them and the nobles were escaped, together with the causes which would have led to them; and in this way they were able to live long united. But of this unity in Sparta there were two chief causes: one, the fewness of its inhabitants, which allowed of their being governed by a few; the other, that by denying foreigners admission into their country, the people had less occasion to become corrupted, and never so increased in numbers as to prove troublesome to their few rulers.__ Weighing all which circumstances, we see that to have kept Rome in the same tranquility wherein these republics were kept, one of two courses must have been followed by her legislators; for either, like the Venetians, they must have refrained from employing the commons in war, or else, like the Spartans, they must have closed their country to foreigners. Whereas, in both particulars, they did the opposite, arming the commons and increasing their number, and thus affording endless occasions for disorder. And had the Roman commonwealth grown to be more tranquil, this inconvenience would have resulted, that it must at the same time have grown weaker, since the road would have been closed to that greatness to which it came, for in removing the causes of her tumults, Rome must have interfered with the causes of her growth. And he who looks carefully into the matter will find, that in all human affairs, we cannot rid ourselves of one inconvenience without running into another. So that if you would have your people numerous and warlike, to the end that with their aid you may establish a great empire, you will have them of such a sort as you cannot afterwards control at your pleasure; while should you keep them few and unwarlike, to the end that you may govern them easily, you will be unable, should you extend your dominions, to preserve them, and will become so contemptible as to be the prey of any who attack you. For which reason in all our deliberations we ought to consider where we are likely to encounter least inconvenience, and accept that as the course to be preferred, since we shall never find any line of action entirely free from disadvantage. Rome might, therefore, following the example of Sparta, have created a king for life and a senate of limited numbers, but desiring to become a great empire, she could not, like Sparta, have restricted the number of her citizens. So that to have created a king for life and a limited senate had been of little service to her. Were any one, therefore, about to found a wholly new republic, he would have to consider whether he desired it to increase as Rome did in territory and dominion, or to continue within narrow limits. In the former case he would have to shape its constitution as nearly as possible on the pattern of the Roman, leaving room for dissensions and popular tumults, for without a great and warlike population no republic can ever increase, or increasing maintain itself. In the second case he might give his republic a constitution like that of Venice or Sparta; but since extension is the ruin of such republics, the legislator would have to provide in every possible way against the State which he had founded making any additions to its territories. For these, when superimposed upon a feeble republic, are sure to be fatal to it: as we see to have been the case with Sparta and Venice, the former of which, after subjugating nearly all Greece, on sustaining a trifling reverse, betrayed the insufficiency of her foundations, for when, after the revolt of Thebes under Pelopidas, other cities also rebelled, the Spartan kingdom was utterly overthrown. Venice in like manner, after gaining possession of a great portion of Italy (most of it not by her arms but by her wealth and subtlety), when her strength was put to the proof, lost all in one pitched battle. I can well believe, then, that to found a republic which shall long endure, the best plan may be to give it internal institutions like those of Sparta or Venice; placing it in a naturally strong situation, and so fortifying it that none can expect to get the better of it easily, yet, at the same time, not making it so great as to be formidable to its neighbours; since by taking these precautions, it might long enjoy its independence. For there are two causes which lead to wars being made against a republic; one, your desire to be its master, the other the fear lest it should master you; both of which dangers the precaution indicated will go far to remove. For if, as we are to assume, this republic be well prepared for defence, and consequently difficult of attack, it will seldom or never happen that any one will form the design to attack it, and while it keeps within its own boundaries, and is seen from experience not to be influenced by ambition, no one will be led, out of fear for himself, to make war upon it, more particularly when its laws and constitution forbid its extension. And were it possible to maintain things in this equilibrium, I veritably believe that herein would be found the true form of political life, and the true tranquility of a republic. But all human affairs being in movement, and incapable of remaining as they are, they must either rise or fall; and to many conclusions to which we are not led by reason, we are brought by necessity. So that when we have given institutions to a State on the footing that it is to maintain itself without enlargement, should necessity require its enlargement, its foundations will be cut from below it, and its downfall quickly ensue. On the other hand, were a republic so favoured by Heaven as to lie under no necessity of making war, the result of this ease would be to make it effeminate and divided which two evils together, and each by itself, would insure its ruin. And since it is impossible, as I believe, to bring about an equilibrium, or to adhere strictly to the mean path, we must, in arranging our republic, consider what is the more honourable course for it to take, and so contrive that even if necessity compel its enlargement, it may be able to keep what it gains. But returning to the point first raised, I believe it necessary for us to follow the method of the Romans and not that of the other republics, for I know of no middle way. We must, consequently, put up with those dissensions which arise between commons and senate, looking on them as evils which cannot be escaped if we would arrive at the greatness of Rome. In connection with the arguments here used to prove that the authority of the tribunes was essential in Rome to the guardianship of freedom, we may naturally go on to show what advantages result to a republic from the power of impeachment; which, together with others, was conferred upon the tribunes; a subject to be noticed in the following Chapter. _ |
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