The question "What absolutely is the best government?" is unanswerable as well as indeterminate; or rather, there are as many good answers as there are possible combinations in the absolute and relative situations of all nations.
But if it is asked by what sign we may know that a given people is well or ill governed, that is another matter, and the question, being one of fact, admits of an answer.
It is not, however, answered, because every-one wants to answer it in his own way. Subjects extol1 public tranquillity2, citizens individual liberty; the one class prefers security of possessions, the other that of person; the one regards as the best government that which is most severe, the other maintains that the mildest is the best; the one wants crimes punished, the other wants them prevented; the one wants the State to be feared by its neighbours, the other prefers that it should be ignored; the one is content if money circulates, the other demands that the people shall have bread. Even if an agreement were come to on these and similar points, should we have got any further? As moral qualities do not admit of exact measurement, agreement about the mark does not mean agreement about the valuation.
For my part, I am continually astonished that a mark so simple is not recognised, or that men are of so bad faith as not to admit it. What is the end of political association? The preservation3 and prosperity of its members. And what is the surest mark of their preservation and prosperity? Their numbers and population. Seek then nowhere else this mark that is in dispute. The rest being equal, the government under which, without external aids, without naturalisation or colonies, the citizens increase and multiply most, is beyond question the best. The government under which a people wanes4 and diminishes is worst. Calculators, it is left for you to count, to measure, to compare.[1]
[1] On the same principle it should be judged what centuries deserve the preference for human prosperity. Those in which letters and arts have flourished have been too much admired, because the hidden object of their culture has not been fathomed5, and their fatal effects not taken into account. "Idque apud imperitos humanitas vocabatur, cum pars6 servitutis esset." ["Fools called 'humanity' what was a part of slavery," Tacitus, Agricola, 31.] Shall we never see in the maxims7 books lay down the vulgar interest that makes their writers speak? No, whatever they may say, when, despite its renown8, a country is depopulated, it is not true that all is well, and it is not enough that a poet should have an income of 100,000 francs to make his age the best of all. Less attention should be paid to the apparent repose9 and tranquillity of the rulers than to the well-being10 of their nations as wholes, and above all of the most numerous States. A hail-storm lays several cantons waste, but it rarely makes a famine. Outbreaks and civil wars give rulers rude shocks, but they are not the real ills of peoples, who may even get a respite11, while there is a dispute as to who shall tyrannise over them. Their true prosperity and calamities12 come from their permanent condition: it is when the whole remains13 crushed beneath the yoke14, that decay sets in, and that the rulers destroy them at will, and "ubi solitudinem faciunt, pacem appellant" ["Where they create solitude15, they call it peace," Tacitus, Agricola, 31.] When the bickerings of the great disturbed the kingdom of France, and the Coadjutor of Paris took a dagger16 in his pocket to the Parliament, these things did not prevent the people of France from prospering17 and multiplying in dignity, ease and freedom. Long ago Greece flourished in the midst of the most savage18 wars; blood ran in torrents19, and yet the whole country was covered with inhabitants. It appeared, says Macchiavelli, that in the midst of murder, proscription20 and civil war, our republic only throve: the virtue21, morality and independence of the citizens did more to strengthen it than all their dissensions had done to enfeeble it A little disturbance22 gives the soul elasticity23; what makes the race truly prosperous is not so much peace as liberty.
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1 extol | |
v.赞美,颂扬 | |
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2 tranquillity | |
n. 平静, 安静 | |
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3 preservation | |
n.保护,维护,保存,保留,保持 | |
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4 wanes | |
v.衰落( wane的第三人称单数 );(月)亏;变小;变暗淡 | |
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5 fathomed | |
理解…的真意( fathom的过去式和过去分词 ); 彻底了解; 弄清真相 | |
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6 pars | |
n.部,部分;平均( par的名词复数 );平价;同等;(高尔夫球中的)标准杆数 | |
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7 maxims | |
n.格言,座右铭( maxim的名词复数 ) | |
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8 renown | |
n.声誉,名望 | |
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9 repose | |
v.(使)休息;n.安息 | |
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10 well-being | |
n.安康,安乐,幸福 | |
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11 respite | |
n.休息,中止,暂缓 | |
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12 calamities | |
n.灾祸,灾难( calamity的名词复数 );不幸之事 | |
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13 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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14 yoke | |
n.轭;支配;v.给...上轭,连接,使成配偶 | |
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15 solitude | |
n. 孤独; 独居,荒僻之地,幽静的地方 | |
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16 dagger | |
n.匕首,短剑,剑号 | |
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17 prospering | |
成功,兴旺( prosper的现在分词 ) | |
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18 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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19 torrents | |
n.倾注;奔流( torrent的名词复数 );急流;爆发;连续不断 | |
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20 proscription | |
n.禁止,剥夺权利 | |
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21 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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22 disturbance | |
n.动乱,骚动;打扰,干扰;(身心)失调 | |
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23 elasticity | |
n.弹性,伸缩力 | |
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