Miscellaneous Writings and Speeches - Volume 1 by Thomas Babington Macaulay (red scrolls of magic TXT) 📖

Salamis; they suffered the Athenians, to whom they owed their lives and liberties, to be a second time driven from their country by the Persians, that they might finish their own fortifications on the Isthmus; they attempted to take advantage of the distress to which exertions in their cause had reduced their preservers, in order to make them their slaves; they strove to prevent those who had abandoned their walls to defend them, from rebuilding them to defend themselves; they commenced the Peloponnesian war in violation of their engagements with Athens; they abandoned it in violation of their engagements with their allies; they gave up to the sword whole cities which had placed themselves under their protection; they bartered, for advantages confined to themselves, the interest, the freedom, and the lives of those who had served them most faithfully; they took with equal complacency, and equal infamy, the stripes of Elis and the bribes of Persia; they never showed either resentment or gratitude; they abstained from no injury, and they revenged none. Above all, they looked on a citizen who served them well as their deadliest enemy. These are the arts which protract the existence of government.

Nor were the domestic institutions of Lacedaemon less hateful or less contemptible than her foreign policy. A perpetual interference with every part of the system of human life, a constant struggle against nature and reason, characterised all her laws. To violate even prejudices which have taken deep root in the minds of a people is scarcely expedient; to think of extirpating natural appetites and passions is frantic: the external symptoms may be occasionally repressed; but the feeling still exists, and, debarred from its natural objects, preys on the disordered mind and body of its victim. Thus it is in convents--thus it is among ascetic sects-thus it was among the Lacedaemonians. Hence arose that madness, or violence approaching to madness, which, in spite of every external restraint, often appeared among the most distinguished citizens of Sparta. Cleomenes terminated his career of raving cruelty by cutting himself to pieces. Pausanias seems to have been absolutely insane; he formed a hopeless and profligate scheme; he betrayed it by the ostentation of his behaviour, and the imprudence of his measures; and he alienated, by his insolence, all who might have served or protected him. Xenophon, a warm admirer of Lacedaemon, furnishes us with the strongest evidence to this effect. It is impossible not to observe the brutal and senseless fury which characterises almost every Spartan with whom he was connected. Clearchus nearly lost his life by his cruelty. Chirisophus deprived his army of the services of a faithful guide by his unreasonable and ferocious severity. But it is needless to multiply instances. Lycurgus, Mr Mitford's favourite legislator, founded his whole system on a mistaken principle. He never considered that governments were made for men, and not men for governments. Instead of adapting the constitution to the people, he distorted the minds of the people to suit the constitution, a scheme worthy of the Laputan Academy of Projectors. And this appears to Mr Mitford to constitute his peculiar title to admiration. Hear himself: "What to modern eyes most strikingly sets that extraordinary man above all other legislators is, that in so many circumstances, apparently out of the reach of law, he controlled and formed to his own mind the wills and habits of his people." I should suppose that this gentleman had the advantage of receiving his education under the ferula of Dr Pangloss; for his metaphysics are clearly those of the castle of Thunder-ten-tronckh: "Remarquez bien que les nez ont ete faits pour porter des lunettes, aussi avons nous des lunettes. Les jambes sont visiblement institues pour etre chaussees, et nous avons des chausses. Les cochons etant faits pour etre manges, nous mangeons du porc toute l'annee."

At Athens the laws did not constantly interfere with the tastes of the people. The children were not taken from their parents by that universal step-mother, the state. They were not starved into thieves, or tortured into bullies; there was no established table at which every one must dine, no established style in which every one must converse. An Athenian might eat whatever he could afford to buy, and talk as long as he could find people to listen. The government did not tell the people what opinions they were to hold, or what songs they were to sing. Freedom produced excellence. Thus philosophy took its origin. Thus were produced those models of poetry, of oratory, and of the arts, which scarcely fall short of the standard of ideal excellence. Nothing is more conducive to happiness than the free exercise of the mind in pursuits congenial to it. This happiness, assuredly, was enjoyed far more at Athens than at Sparta. The Athenians are acknowledged even by their enemies to have been distinguished, in private life, by their courteous and amiable demeanour. Their levity, at least, was better than Spartan sullenness and their impertinence than Spartan insolence. Even in courage it may be questioned whether they were inferior to the Lacedaemonians. The great Athenian historian has reported a remarkable observation of the great Athenian minister. Pericles maintained that his countrymen, without submitting to the hardships of a Spartan education, rivalled all the achievements of Spartan valour, and that therefore the pleasures and amusements which they enjoyed were to be considered as so much clear gain. The infantry of Athens was certainly not equal to that of Lacedaemon; but this seems to have been caused merely by want of practice: the attention of the Athenians was diverted from the discipline of the phalanx to that of the trireme. The Lacedaemonians, in spite of all their boasted valour, were, from the same cause, timid and disorderly in naval action.

But we are told that crimes of great enormity were perpetrated by the Athenian government, and the democracies under its protection. It is true that Athens too often acted up to the full extent of the laws of war in an age when those laws had not been mitigated by causes which have operated in later times. This accusation is, in fact, common to Athens, to Lacedaemon, to all the states of Greece, and to all states similarly situated. Where communities are very large, the heavier evils of war are felt but by few. The ploughboy sings, the spinning-wheel turns round, the wedding-day is fixed, whether the last battle were lost or won. In little states it cannot be thus; every man feels in his own property and person the effect of a war. Every man is a soldier, and a soldier fighting for his nearest interests. His own trees have been cut down-his own corn has been burnt-his own house has been pillaged-his own relations have been killed. How can he entertain towards the enemies of his country the same feelings with one who has suffered nothing from them, except perhaps the addition of a small sum to the taxes which he pays? Men in such circumstances cannot be generous. They have too much at stake. It is when they are, if I may so express myself, playing for love, it is when war is a mere game at chess, it is when they are contending for a remote colony, a frontier town, the honours of a flag, a salute, or a title, that they can make fine speeches, and do good offices to their enemies. The Black Prince waited behind the chair of his captive; Villars interchanged repartees with Eugene; George II. sent congratulations to Louis XV., during a war, upon occasion of his escape from the attempt of Damien: and these things are fine and generous, and very gratifying to the author of the Broad Stone of Honour, and all the other wise men who think, like him, that God made the world only for the use of gentlemen. But they spring in general from utter heartlessness. No war ought ever to be undertaken but under circumstances which render all interchange of courtesy between the combatants impossible. It is a bad thing that men should hate each other; but it is far worse that they should contract the habit of cutting one another's throats without hatred. War is never lenient, but where it is wanton; when men are compelled to fight in selfdefence, they must hate and avenge: this may be bad; but it is human nature; it is the clay as it came from the hand of the potter.

It is true that among the dependencies of Athens seditions assumed a character more ferocious than even in France, during the reign of terror-the accursed Saturnalia of an accursed bondage. It is true that in Athens itself, where such convulsions were scarcely known, the condition of the higher orders was disagreeable; that they were compelled to contribute large sums for the service or the amusement of the public; and that they were sometimes harassed by vexatious informers. Whenever such cases occur, Mr Mitford's scepticism vanishes. The "if," the "but," the "it is said," the "if we may believe," with which he qualifies every charge against a tyrant or an aristocracy, are at once abandoned. The blacker the story, the firmer is his belief, and he never fails to inveigh with hearty bitterness against democracy as the source of every species of crime.

The Athenians, I believe, possessed more liberty than was good for them. Yet I will venture to assert that, while the splendour, the intelligence, and the energy of that great people were peculiar to themselves, the crimes with which they are charged arose from causes which were common to them with every other state which then existed. The violence of faction in that age sprung from a cause which has always been fertile in every political and moral evil, domestic slavery.

The effect of slavery is completely to dissolve the connection which naturally exists between the higher and lower classes of free citizens. The rich spend their wealth in purchasing and maintaining slaves. There is no demand for the labour of the poor; the fable of Menenius ceases to be applicable; the belly communicates no nutriment to the members; there is an atrophy in the body politic. The two parties, therefore, proceed to extremities utterly unknown in countries where they have mutually need of each other. In Rome the oligarchy was too powerful to be subverted by force; and neither the tribunes nor the popular assemblies, though constitutionally omnipotent, could maintain a successful contest against men who possessed the whole property of the state. Hence the necessity for measures tending to unsettle the whole frame of society, and to take away every motive of industry; the abolition of debts, and the agrarian laws-propositions absurdly condemned by men who do not consider the circumstances from which they sprung. They were the desperate remedies of a desperate disease. In Greece the oligarchical interest was not in general so deeply rooted as at Rome. The multitude, therefore, often redressed by force grievances which, at Rome, were commonly attacked under the forms of the constitution. They drove out or massacred the rich, and divided their property. If the superior union or military skill of the rich rendered them victorious, they took measures equally violent, disarmed all in whom they could not confide, often slaughtered great numbers, and occasionally expelled the whole commonalty from the city, and remained, with their slaves, the sole inhabitants.

From such calamities Athens and Lacedaemon alone were almost completely free. At Athens the