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11

Balanced Government



CHAPTER 11 | Document 10

John Adams, Defence of the Constitutions of Government of the United States

1787Works 4:440, 444--45, 462--63, 556--58, 587--88; 5:90; 6:65, 118, 185--87

As we advance, we may see cause to differ widely from the judgment of Polybius, "that it is impossible to invent a more perfect system of government [than the Roman]." We may be convinced that the constitution of England, if its balance is seen to play, in practice, according to the principles of its theory; that is to say, if the people are fairly and fully represented, so as to have the power of dividing or choosing, of drawing up hill or down, instead of being disposed of by a few lords, is a system much more perfect. The constitutions of several of the United States, it is hoped, will prove themselves improvements both upon the Roman, the Spartan, and the English commonwealths.

The generation and corruption of governments, which may, in other words, be called the progress and course of human passions in society, are subjects which have engaged the attention of the greatest writers; and whether the essays they have left us were copied from history, or wrought out of their own conjectures and reasonings, they are very much to our purpose, to show the utility and necessity of different orders of men, and of an equilibrium of powers and privileges. They demonstrate the corruptibility of every species of simple government, by which I mean a power without a check, whether in one, a few, or many.

. . . . .

But perhaps it might be more exactly true and natural to say, that the king, the aristocracy, and the people, as soon as ever they felt themselves secure in the possession of their power, would begin to abuse it.

In M. Turgot's single assembly, those who should think themselves most distinguished by blood and education, as well as fortune, would be most ambitious; and if they found an opposition among their constituents to their elections, would immediately have recourse to entertainments, secret intrigues, and every popular art, and even to bribes, to increase their parties. This would oblige their competitors, though they might be infinitely better men, either to give up their pretensions, or to imitate these dangerous practices. There is a natural and unchangeable inconvenience in all popular elections. There are always competitions, and the candidates have often merits nearly equal. The virtuous and independent electors are often divided; this naturally causes too much attention to the most profligate and unprincipled, who will sell or give away their votes for other considerations than wisdom and virtue. So that he who has the deepest purse, or the fewest scruples about using it, will generally prevail.

It is from the natural aristocracy in a single assembly that the first danger is to be apprehended in the present state of manners in America; and with a balance of landed property in the hands of the people, so decided in their favor, the progress to degeneracy, corruption, rage, and violence, might not be very rapid; nevertheless it would begin with the first elections, and grow faster or slower every year.

Rage and violence would soon appear in the assembly, and from thence be communicated among the people at large.

The only remedy is to throw the rich and the proud into one group, in a separate assembly, and there tie their hands; if you give them scope with the people at large or their representatives, they will destroy all equality and liberty, with the consent and acclamations of the people themselves. They will have much more power, mixed with the representatives, than separated from them. In the first case, if they unite, they will give the law and govern all; if they differ, they will divide the state, and go to a decision by force. But placing them alone by themselves, the society avails itself of all their abilities and virtues; they become a solid check to the representatives themselves, as well as to the executive power, and you disarm them entirely of the power to do mischief.

. . . . .

Let me proceed then to make a few observations upon the Discourses of Plato and Polybius, and show how forcibly they prove the necessity of permanent laws, to restrain the passions and vices of men, and to secure to the citizens the blessings of society, in the peaceable enjoyment of their lives, liberties, and properties; and the necessity of different orders of men, with various and opposite powers, prerogatives, and privileges, to watch over one another, to balance each other, and to compel each other at all times to be real guardians of the laws.

Every citizen must look up to the laws, as his master, his guardian, and his friend; and whenever any of his fellow-citizens, whether magistrates or subjects, attempt to deprive him of his right, he must appeal to the laws; if the aristocracy encroach, he must appeal to the democracy; if they are divided, he must appeal to the monarchical power to decide between them, by appeal to the monarchical power to decide between them, by joining with that which adheres to the laws; if the democracy is on the scramble for power, he must appeal to the aristocracy and the monarchy, which by uniting may restrain it. If the regal authority presumes too far, he must appeal to the other two. Without three divisions of power, stationed to watch each other, and compare each other's conduct with the laws, it will be impossible that the laws should at all times preserve their authority and govern all men.

Plato has sufficiently asserted the honor of the laws and the necessity of proper guardians of them; but has nowhere delineated the various orders of guardians, and the necessity of a balance between them. He has, nevertheless, given us premises from whence the absolute necessity of such orders and equipoises may be inferred; he has shown how naturally every simple species of government degenerates. The aristocracy, or ambitious republic, becomes immediately an oligarchy. What shall be done to prevent it? Place two guardians of the laws to watch the aristocracy,--one, in the shape of a king, on one side of it; another, in the shape of a democratical assembly, on the other side. The aristocracy become an oligarchy, changes into a democracy. How shall it be prevented? By giving the natural aristocracy in society its rational and just weight, and by giving it a regal power to appeal to, against the madness of the people. Democracy becomes a tyranny. How shall this be prevented? By giving it an able, independent ally, in an aristocratical assembly, with whom it may unite against the unjust and illegal designs of any one man.

. . . . .

Pythagoras, as well as Socrates, Plato, and Xenophon, was persuaded that the happiness of nations depended chiefly on the form of their government. They were fully sensible of the real misery, as well as dangerous tendency, both of democratical licentiousness and monarchical tyranny; they preferred a well-tempered aristocracy to all other governments. Pythagoras and Socrates, having no idea of three independent branches in the legislature, both thought, that the laws could neither prevent the arbitrary oppressions of magistrates, nor turbulent insolence of the people, until mankind were habituated, by education and discipline, to regard the great duties of life, and to consider a reverence of themselves, and the esteem of their fellow-citizens, as the principal source of their enjoyment. In small communities, especially where the slaves were many, and the citizens few, this might be plausible; but the education of a great nation can never accomplish so great an end. Millions must be brought up, whom no principles, no sentiments derived from education, can restrain from trampling on the laws. Orders of men, watching and balancing each other, are the only security; power must be opposed to power, and interest to interest. Pythagoras found this by experience at Crotona, where the inferior ranks, elated with the destruction of Sybaris, and instigated by an artful, ambitious leader, Cylon, clamored for an equal partition of the conquered territory. This was denied them, as inconsistent with an aristocratical government; a conspiracy ensued against the magistrates, who were surprised in the senate-house, many put to death, and the rest driven from their country. Pythagoras was one of the banished, and died soon afterwards, in extreme old age, at Metapentum. The Crotonians had soon cause to repent their insurrection; for they were defeated, with all their forces, by the Locrians and Rhegians, with smaller numbers.

The other Greek cities of Italy, which had imitated the example of Crotona, in deposing their magistrates, were harassed with wars against each other, and against their neighbors. In consequence of these distresses, the disciples of Pythagoras again recovered their reputation and influence; and about sixty years afterwards, Zaleucus and Charondas, the one in Locris, and the other in Thurium, revived the Pythagorean institutions. In forty years more, a new revolution drove the Pythagoreans entirely from Italy, and completed the misery of that beautiful country. Thus, experience has ever shown, that education, as well as religion, aristocracy, as well as democracy and monarchy, are, singly, totally inadequate to the business of restraining the passions of men, of preserving a steady government, and protecting the lives, liberties, and properties of the people. Nothing has ever effected it but three different orders of men, bound by their interests to watch over each other, and stand the guardians of the laws. Religion, superstition, oaths, education, laws, all give way before passions, interest, and power, which can be resisted only by passions, interest, and power.

. . . . .

But shall the people at large elect a governor and council annually to manage the executive power, and a single assembly to have the whole legislative? In this case, the executive power, instead of being independent, will be the instrument of a few leading members of the house; because the executive power, being an object of jealousy and envy to the people, and the legislative an object of their confidence and affection, the latter will always be able to render the former unpopular, and undermine its influence. But if the people for a time support an executive disagreeable to the leaders in the legislative, the constitution will be disregarded, and the nation will be divided between the two bodies, and each must at last have an army to decide the question. A constitution consisting of an executive in one single assembly, and a legislative in another, is already composed of two armies in battle array; and nothing is wanting but the word of command to begin the combat.

In the present state of society and manners in America, with a people living chiefly by agriculture, in small numbers, sprinkled over large tracts of land, they are not subject to those panics and transports, those contagions of madness and folly, which are seen in countries where large numbers live in small places, in daily fear of perishing for want. We know, therefore, that the people can live and increase under almost any kind of government, or without any government at all. But it is of great importance to begin well; misarrangements now made, will have great, extensive, and distant consequences; and we are now employed, how little soever we may think of it, in making establishments which will affect the happiness of a hundred millions of inhabitants at a time, in a period not very distant. All nations, under all governments, must have parties; the great secret is to control them. There are but two ways, either by a monarchy and standing army, or by a balance in the constitution. Where the people have a voice, and there is no balance, there will be everlasting fluctuations, revolutions, and horrors, until a standing army, with a general at its head, commands the peace, or the necessity of an equilibrium is made appear to all, and is adopted by all.

. . . . .

In truth, it is impossible that divisions, in any form of simple government, should ever end in the public good, or in any thing but faction. The government itself is a faction, and an absolute power in a party, which, being without fear and restraint, is as giddy in one of these forms as in any other. "De l'absolu pouvoir, vous ignorez l'ivresse." It must, therefore, divide, if it is not restrained by another faction; when that is the case, as soon as the other faction prevails, they divide, and so on; but when the three natural orders in society, the high, the middle, and the low, are all represented in the government, and constitutionally placed to watch each other, and restrain each other mutually by the laws, it is then only, that an emulation takes place for the public good, and divisions turn to the advantage of the nation.

. . . . .

It is agreed that "the end of all government is the good and ease of the people, in a secure enjoyment of their rights, without oppression;" but it must be remembered, that the rich are people as well as the poor; that they have rights as well as others; that they have as clear and as sacred a right to their large property as others have to theirs which is smaller; that oppression to them is as possible and as wicked as to others; that stealing, robbing, cheating, are the same crimes and sins, whether committed against them or others. The rich, therefore, ought to have an effectual barrier in the constitution against being robbed, plundered, and murdered, as well as the poor; and this can never be without an independent senate. The poor should have a bulwark against the same dangers and oppressions; and this can never be without a house of representatives of the people. But neither the rich nor the poor can be defended by their respective guardians in the constitution, without an executive power, vested with a negative, equal to either, to hold the balance even between them, and decide when they cannot agree. If it is asked, When will this negative be used? it may be answered, Perhaps never. The known existence of it will prevent all occasion to exercise it; but if it has not a being, the want of it will be felt every day. If it has not been used in England for a long time past, it by no means follows that there have not been occasions when it might have been employed with propriety. But one thing is very certain, that there have been many occasions since the Revolution, when the constitution would have been overturned if the negative had not been an indubitable prerogative of the crown.

. . . . .

The people are the fountain and original of the power of kings and lords, governors and senates, as well as the house of commons, or assembly of representatives. And if the people are sufficiently enlightened to see all the dangers that surround them, they will always be represented by a distinct personage to manage the whole executive power; a distinct senate, to be guardians of property against levellers for the purposes of plunder, to be a repository of the national tradition of public maxims, customs, and manners, and to be controllers, in turn, both of kings and their ministers on one side, and the representatives of the people on the other, when either discover a disposition to do wrong; and a distinct house of representatives, to be the guardians of the public purse, and to protect the people, in their turn, against both kings and nobles.

. . . . .

I am not without apprehensions that I have not made myself fully understood. The people, in all nations, are naturally divided into two sorts, the gentlemen and the simplemen, a word which is here chosen to signify the common people. By gentlemen are not meant the rich or the poor, the high-born or the low-born, the industrious or the idle; but all those who have received a liberal education, an ordinary degree of erudition in liberal arts and sciences, whether by birth they be descended from magistrates and officers of government, or from husbandmen, merchants, mechanics, or laborers; or whether they be rich or poor. We must, nevertheless, remember, that generally those who are rich, and descended from families in public life, will have the best education in arts and sciences, and therefore the gentlemen will ordinarily, notwithstanding some exceptions to the rule, be the richer, and born of more noted families. By the common people we mean laborers, husbandmen, mechanics, and merchants in general, who pursue their occupations and industry without any knowledge in liberal arts or sciences, or in any thing but their own trades or pursuits; though there may be exceptions to this rule, and individuals may be found in each of these classes who may really be gentlemen.

Now it seems to be clear, that the gentlemen in every country are, and ever must be, few in number, in comparison of the simplemen. If you please, then, by the democratical portion of society we will understand the common people, as before explained; by the aristocratical part of the community we will understand the gentlemen. The distinctions which have been introduced among the gentlemen, into nobility greater or lesser, are perfectly immaterial to our present purpose; knights, barons, earls, viscounts, marquises, dukes, and even princes and kings, are still but gentlemen, and the word noble signifies no more than knowable, or conspicuous. But the gentlemen are more intelligent and skilful, as well as generally richer and better connected, and therefore have more influence and power than an equal number of the common people. There is a constant energy and effort in the minds of the former to increase the advantages they possess over the latter, and to augment their wealth and influence at their expense. This effort produces resentments and jealousies, contempt, hatred, and fear, between the one sort and the other. Individuals among the common people endeavor to make friends, patrons, and protectors among the gentlemen. This produces parties, divisions, tumults, and war. But as the former have most address and capacity, they gain more and more continually, until they become exorbitantly rich, and the others miserably poor. In this progress, the common people are continually looking up for a protector among the gentlemen, and he who is most able and willing to protect them acquires their confidence. They unite together by their feelings, more than their reflections, in augmenting his power, because the more power he has, and the less the gentlemen have, the safer they are. This is a short sketch of the history of that progress of passions and feelings which has produced every simple monarchy in the world; and, if nature and its feelings have their course without reflection, they will produce a simple monarchy forever. It has been the common people, then, and not the gentlemen, who have established simple monarchies all over the world. The common people, against the gentlemen, established a simple monarchy in Caesar at Rome, in the Medici at Florence, &c., and are now in danger of doing the same thing in Holland; and if the British constitution should have its euthanasia in simple monarchy, according to the prophecy of Mr. Hume, it will be effected by the common people, to avoid the increasing oppressions of the gentlemen.

If this is the progress and course of things (and who does not know that it is?) it follows, that it is the true interest and best policy of the common people to take away from the body of the gentlemen all share in the distribution of offices and management of the executive power. Why? Because if any body of gentlemen have the gift of offices, they will dispose of them among their own families, friends, and connections; they will also make use of their votes in disposing of offices, to procure themselves votes in popular elections to the senate or other council, or to procure themselves appointments in the executive department. It is the true policy of the common people to place the whole executive power in one man, to make him a distinct order in the state, from whence arises an inevitable jealousy between him and the gentlemen; this forces him to become a father and protector of the common people, and to endeavor always to humble every proud, aspiring senator, or other officer in the state, who is in danger of acquiring an influence too great for the law or the spirit of the constitution. This influences him to look for merit among the common people, and to promote from among them such as are capable of public employments; so that the road to preferment is open to the common people much more generally and equitably in such a government than in an aristocracy, or one in which the gentlemen have any share in appointments to office.

From this deduction it follows, that the precept of our author [Marchamont Nedham], "to educate children (of the common people) in principles of dislike and enmity against kingly government, and enter into an oath of abjuration to abjure a toleration of kings and kingly powers," is a most iniquitous and infamous aristocratical artifice, a most formal conspiracy against the rights of mankind, and against that equality between the gentlemen and the common people which nature has established as a moral right, and law should ordain as a political right, for the preservation of liberty.

By kings and kingly power is meant, both by our author and me, the executive power in a single person. American common people are too enlightened, it is hoped, ever to fall into such a hypocritical snare; the gentlemen, too, it is hoped, are too enlightened, as well as too equitable, ever to attempt such a measure; because they must know that the consequence will be, that, after suffering all the evils of contests and dissensions, cruelty and oppression, from the aristocratics, the common people will perjure themselves, and set up an unlimited monarchy instead of a regal republic.


The Founders' Constitution
Volume 1, Chapter 11, Document 10
http://press-pubs.uchicago.edu/founders/documents/v1ch11s10.html
The University of Chicago Press

The Works of John Adams. Edited by Charles Francis Adams. 10 vols. Boston: Little, Brown & Co., 1850--56. See also: Butterfield; Cappon; Warren-Adams Letters

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