CHAPTER 11|Document 16
John Adams to Samuel Adams18 Oct. 1790Works 6:416--20
With you, I have also the honor most perfectly to harmonize in your sentiments of the humanity and wisdom of promoting education in knowledge, virtue, and benevolence. But I think that these will confirm mankind in the opinion of the necessity of preserving and strengthening the dikes against the ocean, its tides and storms. Human appetites, passions, prejudices, and self-love will never be conquered by benevolence and knowledge alone, introduced by human means. The millennium itself neither supposes nor implies it. All civil government is then to cease, and the Messiah is to reign. That happy and holy state is therefore wholly out of this question. You and I agree in the utility of universal education; but will nations agree in it as fully and extensively as we do, and be at the expense of it? We know, with as much certainty as attends any human knowledge, that they will not. We cannot, therefore, advise the people to depend for their safety, liberty, and security, upon hopes and blessings which we know will not fall to their lot. If we do our duty then to the people, we shall not deceive them, but advise them to depend upon what is in their power and will relieve them.
Philosophers, ancient and modern, do not appear to me to have studied nature, the whole of nature, and nothing but nature. Lycurgus's principle was war and family pride; Solon's was what the people would bear, &c. The best writings of antiquity upon government, those, I mean, of Aristotle, Zeno, and Cicero, are lost. We have human nature, society, and universal history to observe and study, and from these we may draw all the real principles which ought to be regarded. Disciples will follow their masters, and interested partisans their chieftains; let us like it or not, we cannot help it. But if the true principles can be discovered, and fairly, fully, and impartially laid before the people, the more light increases, the more the reason of them will be seen, and the more disciples they will have. Prejudice, passion, and private interest, which will always mingle in human inquiries, one would think might be enlisted on the side of truth, at least in the greatest number; for certainly the majority are interested in the truth, if they could see to the end of all its consequences. "Kings have been deposed by aspiring nobles." True, and never by any other. "These" (the nobles, I suppose,) "have waged everlasting war against the common rights of men." True, when they have been possessed of the summa imperii in one body, without a check. So have the plebeians; so have the people; so have kings; so has human nature, in every shape and combination, and so it ever will. But, on the other hand, the nobles have been essential parties in the preservation of liberty, whenever and wherever it has existed. In Europe, they alone have preserved it against kings and people, wherever it has been preserved; or, at least, with very little assistance from the people. One hideous despotism, as horrid as that of Turkey, would have been the lot of every nation of Europe, if the nobles had not made stands. By nobles, I mean not peculiarly an hereditary nobility, or any particular modification, but the natural and actual aristocracy among mankind. The existence of this you will not deny. You and I have seen four noble families rise up in Boston,--the Crafts, Gores, Dawes, and Austins. These are as really a nobility in our town, as the Howards, Somersets, Berties, &c., in England. Blind, undistinguishing reproaches against the aristocratical part of mankind, a division which nature has made, and we cannot abolish, are neither pious nor benevolent. They are as pernicious as they are false. They serve only to foment prejudice, jealousy, envy, animosity, and malevolence. They serve no ends but those of sophistry, fraud, and the spirit of party. It would not be true, but it would not be more egregiously false, to say that the people have waged everlasting war against the rights of men.
"The love of liberty," you say, "is interwoven in the soul of man." So it is, according to La Fontaine, in that of a wolf; and I doubt whether it be much more rational, generous, or social, in one than in the other, until in man it is enlightened by experience, reflection, education, and civil and political institutions, which are at first produced, and constantly supported and improved by a few; that is, by the nobility. The wolf, in the fable, who preferred running in the forest, lean and hungry, to the sleek, plump, and round sides of the dog, because he found the latter was sometimes restrained, had more love of liberty than most men. The numbers of men in all ages have preferred ease, slumber, and good cheer to liberty, when they have been in competition. We must not then depend alone upon the love of liberty in the soul of man for its preservation. Some political institutions must be prepared, to assist this love against its enemies. Without these, the struggle will ever end only in a change of impostors. When the people, who have no property, feel the power in their own hands to determine all questions by a majority, they ever attack those who have property, till the injured men of property lose all patience, and recur to finesse, trick, and stratagem, to outwit those who have too much strength, because they have too many hands to be resisted any other way. Let us be impartial, then, and speak the whole truth. Till we do, we shall never discover all the true principles that are necessary. The multitude, therefore, as well as the nobles, must have a check. This is one principle.
"Were the people of England free, after they had obliged King John to concede to them their ancient rights?" The people never did this. There was no people who pretended to any thing. It was the nobles alone. The people pretended to nothing but to be villains, vassals, and retainers to the king or the nobles. The nobles, I agree, were not free, because all was determined by a majority of their votes, or by arms, not by law. Their feuds deposed their "Henrys, Edwards, and Richards," to gratify lordly ambition, patrician rivalry, and "family pride." But, if they had not been deposed, those kings would have become despots, because the people would not and could not join the nobles in any regular and constitutional opposition to them. They would have become despots, I repeat it, and that by means of the villains, vassals, and retainers aforesaid. It is not family pride, my friend, but family popularity, that does the great mischief, as well as the great good. Pride, in the heart of man, is an evil fruit and concomitant of every advantage; of riches, of knowledge, of genius, of talents, of beauty, of strength, of virtue, and even of piety. It is sometimes ridiculous, and often pernicious. But it is even sometimes, and in some degree, useful. But the pride of families would be always and only ridiculous, if it had not family popularity to work with. The attachment and devotion of the people to some families inspires them with pride. As long as gratitude or interest, ambition or avarice, love, hope, or fear, shall be human motives of action, so long will numbers attach themselves to particular families. When the people will, in spite of all that can be said or done, cry a man or a family up to the skies, exaggerate all his talents and virtues, not hear a word of his weakness or faults, follow implicitly his advice, detest every man he hates, adore every man he loves, and knock down all who will not swim down the stream with them, where is your remedy? When a man or family are thus popular, how can you prevent them from being proud? You and I know of instances in which popularity has been a wind, a tide, a whirlwind. The history of all ages and nations is full of such examples.
Popularity, that has great fortune to dazzle; splendid largesses, to excite warm gratitude; sublime, beautiful, and uncommon genius or talents, to produce deep admiration; or any thing to support high hopes and strong fears, will be proud; and its power will be employed to mortify enemies, gratify friends, procure votes, emoluments, and power. Such family popularity ever did, and ever will govern in every nation, in every climate, hot and cold, wet and dry, among civilized and savage people, Christians and Mahometans, Jews and Heathens. Declamation against family pride is a pretty, juvenile exercise, but unworthy of statesmen. They know the evil and danger is too serious to be sported with. The only way, God knows, is to put these families into a hole by themselves, and set two watches upon them; a superior to them all on one side, and the people on the other.
There are a few popular men in the Massachusetts, my friend, who have, I fear, less honor, sincerity, and virtue, than they ought to have. These, if they are not guarded against, may do another mischief. They may excite a party spirit and a mobbish spirit, instead of the spirit of liberty, and produce another Wat Tyler's rebellion. They can do no more. But I really think their party language ought not to be countenanced, nor their shibboleths pronounced. The miserable stuff that they utter about the well-born is as despicable as themselves. The of the Greeks, the bien nées of the French, the welgebohren of the Germans and Dutch, the beloved families of the Creeks, are but a few samples of national expressions of the same thing, for which every nation on earth has a similar expression. One would think that our scribblers were all the sons of redemptioners or transported convicts. They think with Tarquin, "In novo populo, ubi omnis repentina atque ex virtute nobilitas fit, futurum locum forti ac strenuo viro."
Let us be impartial. Thère is not more of family pride on one side, than of vulgar malignity and popular envy on the other. Popularity in one family raises envy in others. But the popularity of the least deserving will triumph over envy and malignity; while that which is acquired by real merit, will very often be overborne and oppressed by it.
Let us do justice to the people and to the nobles; for nobles there are, as I have before proved, in Boston as well as in Madrid. But to do justice to both, you must establish an arbitrator between them. This is another principle.
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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