第26章

Two points further are necessary to be illustrated, in order to render our view of man in his social capacity impartial and complete. There are certain physical causes which have commonly been supposed to oppose an immovable barrier to the political improvement of our species: climate, which is imagined to render the introduction of liberal principles upon this subject in some cases impossible: and luxury, which, in addition to this disqualification, precludes their revival even in countries where they had once most eminently flourished.

An answer to both these objections is included in what has been offered upon the subject of the voluntary actions of man. If truth, when properly displayed, be omnipotent, then neither climate nor luxury are invincible obstacles. But so much stress has been laid upon these topics, and they have been so eloquently enforced by poets and men like poets, that it seems necessary to bestow upon them a distinct examination.

"It is impossible," say some, "to establish a system of political liberty in certain warm and effeminate climates." To enable us to judge of the reasonableness of this affirmation, let us consider what process would be necessary in order to introduce political liberty into any country.

The answer to this question is to be found in the answer to that other, whether freedom have any real and solid advantages over slavery? If it have, then our mode of proceeding respecting it ought to be exactly parallel to that we should employ in recommending any other benefit. If I would persuade a man to accept a great estate, supposing that possession to be a real advantage; if I would induce him to select for his companion a beautiful and accomplished woman, or for his friend a wise, a brave and disinterested man; if I would persuade him to prefer ease to pain, and gratification to torture, what more is necessary than that I should inform his understanding, and make him see these things in their true and genuine colours? Should I find it necessary to enquire first of what climate he was a native, and whether that were favourable to the possession of a great estate, a fine woman, or a generous friend?

The advantages of liberty over slavery are not less real, though unfortunately they have been made less palpable in their application to the welfare of communities at large, than the advantages to accrue in the cases above enumerated. Every man has a confused sense of the real state of the question;Chapter ut he has been taught to believe that men would tear each other to pieces if they had not priests to direct their consciences, lords to consult for their tranquillity, and kings to pilot them in safety through the dangers of the political ocean. But whether they be misled by these or other prejudices, whatever be the fancied terror that induces them quietly to submit to have their hands bound behind them, and the scourge vibrated over their heads, all these are questions of reason. Truth may be presented to them in such irresistible evidence, perhaps by such just degrees familiarized to their apprehension, as ultimately to conquer the most obstinate prepossessions.

Let the press find its way into Persia or Indostan, let the political truths discovered by the best of the European sages be transfused into their language, and it is impossible that a few solitary converts should not be made. It is the property of truth to spread; and, exclusively of any powerful counteraction, its advocates in each succeeding year will be somewhat more numerous than in that which went before. The causes which suspend its progress arise, not from climate, but from the watchful and intolerant jealousy of despotic sovereigns. - What is here stated is in fact little more than a branch of the principle which has been so generally recognized, "that government is founded in opinion."

Let us suppose then that the majority of a nation, by however slow a progress, is convinced of the desirableness, or, which amounts to the same, the practicability of freedom. The supposition would be parallel if we were to imagine ten thousand men of sound intellect, shut up in a madhouse, and superintended by a set of three or four keepers. Hitherto they have been persuaded, for what absurdity has been too great for human intellect to entertain? that they were destitute of reason, and that the superintendence under which they were placed was necessary for their preservation. They have therefore submitted to whips and straw and bread and water, and perhaps imagined this tyranny to be a blessing. But a suspicion is at length by some means propagated among them that all they have hitherto endured has been an imposition. The suspicion spreads, they reflect, they reason, the idea is communicated from one to another through the chinks of their cells, and at certain times when the vigilance of their keepers has not precluded them from mutual society. It becomes the clear perception, the settled persuasion of the majority of the persons confined.

What will be the consequence of this opinion? Will the influence of climate prevent them from embracing the obvious means of their happiness?

Is there any human understanding that will not perceive a truth like this, when forcibly and repeatedly presented? Is there a mind that will conceive no impatience of so horrible a tyranny? In reality the chains fall off of themselves when the magic of opinion is dissolved. When a great majority of any society are persuaded to secure any benefit to themselves, there is no need of tumult or violence to effect it. The effort would be to resist reason, not to obey it. The prisoners are collected in their common hall, and the keepers inform them that it is time to return to their cells. They have no longer the power to obey. They look at the impotence of their late masters, and smile at their presumption. They quietly leave the mansion where they were hitherto immured, and partake of the blessings of light and air like other men.