BOOK 5: Of Travel

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_ Is it good for young people to travel? The question is often asked and as often hotly disputed. If it were stated otherwise--Are men the better for having travelled?--perhaps there would be less difference of opinion.

The misuse of books is the death of sound learning. People think they know what they have read, and take no pains to learn. Too much reading only produces a pretentious ignoramus. There was never so much reading in any age as the present, and never was there less learning; in no country of Europe are so many histories and books of travel printed as in France, and nowhere is there less knowledge of the mind and manners of other nations. So many books lead us to neglect the book of the world; if we read it at all, we keep each to our own page. If the phrase, "Can one become a Persian," were unknown to me, I should suspect on hearing it that it came from the country where national prejudice is most prevalent and from the sex which does most to increase it.

A Parisian thinks he has a knowledge of men and he knows only Frenchmen; his town is always full of foreigners, but he considers every foreigner as a strange phenomenon which has no equal in the universe. You must have a close acquaintance with the middle classes of that great city, you must have lived among them, before you can believe that people could be at once so witty and so stupid. The strangest thing about it is that probably every one of them has read a dozen times a description of the country whose inhabitants inspire him with such wonder.

To discover the truth amidst our own prejudices and those of the authors is too hard a task. I have been reading books of travels all my life, but I never found two that gave me the same idea of the same nation. On comparing my own scanty observations with what I have read, I have decided to abandon the travellers and I regret the time wasted in trying to learn from their books; for I am quite convinced that for that sort of study, seeing not reading is required. That would be true enough if every traveller were honest, if he only said what he saw and believed, and if truth were not tinged with false colours from his own eyes. What must it be when we have to disentangle the truth from the web of lies and ill-faith?

Let us leave the boasted resources of books to those who are content to use them. Like the art of Raymond Lully they are able to set people chattering about things they do not know. They are able to set fifteen-year-old Platos discussing philosophy in the clubs, and teaching people the customs of Egypt and the Indies on the word of Paul Lucas or Tavernier.

I maintain that it is beyond dispute that any one who has only seen one nation does not know men; he only knows those men among whom he has lived. Hence there is another way of stating the question about travel: "Is it enough for a well-educated man to know his fellow-countrymen, or ought he to know mankind in general?" Then there is no place for argument or uncertainty. See how greatly the solution of a difficult problem may depend on the way in which it is stated.

But is it necessary to travel the whole globe to study mankind? Need we go to Japan to study Europeans? Need we know every individual before we know the species? No, there are men so much alike that it is not worth while to study them individually. When you have seen a dozen Frenchmen you have seen them all. Though one cannot say as much of the English and other nations, it is, however, certain that every nation has its own specific character, which is derived by induction from the study, not of one, but many of its members. He who has compared a dozen nations knows men, just he who has compared a dozen Frenchmen knows the French.

To acquire knowledge it is not enough to travel hastily through a country. Observation demands eyes, and the power of directing them towards the object we desire to know. There are plenty of people who learn no more from their travels than from their books, because they do not know how to think; because in reading their mind is at least under the guidance of the author, and in their travels they do not know how to see for themselves. Others learn nothing, because they have no desire to learn. Their object is so entirely different, that this never occurs to them; it is very unlikely that you will see clearly what you take no trouble to look for. The French travel more than any other nation, but they are so taken up with their own customs, that everything else is confused together. There are Frenchmen in every corner of the globe. In no country of the world do you find more people who have travelled than in France. And yet of all the nations of Europe, that which has seen most, knows least. The English are also travellers, but they travel in another fashion; these two nations must always be at opposite extremes. The English nobility travels, the French stays at home; the French people travel, the English stay at home. This difference does credit, I think, to the English. The French almost always travel for their own ends; the English do not seek their fortune in other lands, unless in the way of commerce and with their hands full; when they travel it is to spend their money, not to live by their wits; they are too proud to cringe before strangers. This is why they learn more abroad than the French who have other fish to fry. Yet the English have their national prejudices; but these prejudices are not so much the result of ignorance as of feeling. The Englishman's prejudices are the result of pride, the Frenchman's are due to vanity.

Just as the least cultivated nations are usually the best, so those travel best who travel least; they have made less progress than we in our frivolous pursuits, they are less concerned with the objects of our empty curiosity, so that they give their attention to what is really useful. I hardly know any but the Spaniards who travel in this fashion. While the Frenchman is running after all the artists of the country, while the Englishman is getting a copy of some antique, while the German is taking his album to every man of science, the Spaniard is silently studying the government, the manners of the country, its police, and he is the only one of the four who from all that he has seen will carry home any observation useful to his own country.

The ancients travelled little, read little, and wrote few books; yet we see in those books that remain to us, that they observed each other more thoroughly than we observe our contemporaries. Without going back to the days of Homer, the only poet who transports us to the country he describes, we cannot deny to Herodotus the glory of having painted manners in his history, though he does it rather by narrative than by comment; still he does it better than all our historians whose books are overladen with portraits and characters. Tacitus has described the Germans of his time better than any author has described the Germans of to-day. There can be no doubt that those who have devoted themselves to ancient history know more about the Greeks, Carthaginians, Romans, Gauls, and Persians than any nation of to-day knows about its neighbours.

It must also be admitted that the original characteristics of different nations are changing day by day, and are therefore more difficult to grasp. As races blend and nations intermingle, those national differences which formerly struck the observer at first sight gradually disappear. Before our time every nation remained more or less cut off from the rest; the means of communication were fewer; there was less travelling, less of mutual or conflicting interests, less political and civil intercourse between nation and nation; those intricate schemes of royalty, miscalled diplomacy, were less frequent; there were no permanent ambassadors resident at foreign courts; long voyages were rare, there was little foreign trade, and what little there was, was either the work of princes, who employed foreigners, or of people of no account who had no influence on others and did nothing to bring the nations together. The relations between Europe and Asia in the present century are a hundredfold more numerous than those between Gaul and Spain in the past; Europe alone was less accessible than the whole world is now.

Moreover, the peoples of antiquity usually considered themselves as the original inhabitants of their country; they had dwelt there so long that all record was lost of the far-off times when their ancestors settled there; they had been there so long that the place had made a lasting impression on them; but in modern Europe the invasions of the barbarians, following upon the Roman conquests, have caused an extraordinary confusion. The Frenchmen of to-day are no longer the big fair men of old; the Greeks are no longer beautiful enough to serve as a sculptor's model; the very face of the Romans has changed as well as their character; the Persians, originally from Tartary, are daily losing their native ugliness through the intermixture of Circassian blood. Europeans are no longer Gauls, Germans, Iberians, Allobroges; they are all Scythians, more or less degenerate in countenance, and still more so in conduct.

This is why the ancient distinctions of race, the effect of soil and climate, made a greater difference between nation and nation in respect of temperament, looks, manners, and character than can be distinguished in our own time, when the fickleness of Europe leaves no time for natural causes to work, when the forests are cut down and the marshes drained, when the earth is more generally, though less thoroughly, tilled, so that the same differences between country and country can no longer be detected even in purely physical features.

If they considered these facts perhaps people would not be in such a hurry to ridicule Herodotus, Ctesias, Pliny for having described the inhabitants of different countries each with its own peculiarities and with striking differences which we no longer see. To recognise such types of face we should need to see the men themselves; no change must have passed over them, if they are to remain the same. If we could behold all the people who have ever lived, who can doubt that we should find greater variations between one century and another, than are now found between nation and nation.

At the same time, while observation becomes more difficult, it is more carelessly and badly done; this is another reason for the small success of our researches into the natural history of the human race. The information acquired by travel depends upon the object of the journey. If this object is a system of philosophy, the traveller only sees what he desires to see; if it is self-interest, it engrosses the whole attention of those concerned. Commerce and the arts which blend and mingle the nations at the same time prevent them from studying each other. If they know how to make a profit out of their neighbours, what more do they need to know?

It is a good thing to know all the places where we might live, so as to choose those where we can live most comfortably. If every one lived by his own efforts, all he would need to know would be how much land would keep him in food. The savage, who has need of no one, and envies no one, neither knows nor seeks to know any other country but his own. If he requires more land for his subsistence he shuns inhabited places; he makes war upon the wild beasts and feeds on them. But for us, to whom civilised life has become a necessity, for us who must needs devour our fellow-creatures, self-interest prompts each one of us to frequent those districts where there are most people to be devoured. This is why we all flock to Rome, Paris, and London. Human flesh and blood are always cheapest in the capital cities. Thus we only know the great nations, which are just like one another.

They say that men of learning travel to obtain information; not so, they travel like other people from interested motives. Philosophers like Plato and Pythagoras are no longer to be found, or if they are, it must be in far-off lands. Our men of learning only travel at the king's command; they are sent out, their expenses are paid, they receive a salary for seeing such and such things, and the object of that journey is certainly not the study of any question of morals. Their whole time is required for the object of their journey, and they are too honest not to earn their pay. If in any country whatsoever there are people travelling at their own expense, you may be sure it is not to study men but to teach them. It is not knowledge they desire but ostentation. How should their travels teach them to shake off the yoke of prejudice? It is prejudice that sends them on their travels.

To travel to see foreign lands or to see foreign nations are two very different things. The former is the usual aim of the curious, the latter is merely subordinate to it. If you wish to travel as a philosopher you should reverse this order. The child observes things till he is old enough to study men. Man should begin by studying his fellows; he can study things later if time permits.

It is therefore illogical to conclude that travel is useless because we travel ill. But granting the usefulness of travel, does it follow that it is good for all of us? Far from it; there are very few people who are really fit to travel; it is only good for those who are strong enough in themselves to listen to the voice of error without being deceived, strong enough to see the example of vice without being led away by it. Travelling accelerates the progress of nature, and completes the man for good or evil. When a man returns from travelling about the world, he is what he will be all his life; there are more who return bad than good, because there are more who start with an inclination towards evil. In the course of their travels, young people, ill-educated and ill-behaved, pick up all the vices of the nations among whom they have sojourned, and none of the virtues with which those vices are associated; but those who, happily for themselves, are well-born, those whose good disposition has been well cultivated, those who travel with a real desire to learn, all such return better and wiser than they went. Emile will travel in this fashion; in this fashion there travelled another young man, worthy of a nobler age; one whose worth was the admiration of Europe, one who died for his country in the flower of his manhood; he deserved to live, and his tomb, ennobled by his virtues only, received no honour till a stranger's hand adorned it with flowers.

Everything that is done in reason should have its rules. Travel, undertaken as a part of education, should therefore have its rules. To travel for travelling's sake is to wander, to be a vagabond; to travel to learn is still too vague; learning without some definite aim is worthless. I would give a young man a personal interest in learning, and that interest, well-chosen, will also decide the nature of the instruction. This is merely the continuation of the method I have hitherto practised.

Now after he has considered himself in his physical relations to other creatures, in his moral relations with other men, there remains to be considered his civil relations with his fellow-citizens. To do this he must first study the nature of government in general, then the different forms of government, and lastly the particular government under which he was born, to know if it suits him to live under it; for by a right which nothing can abrogate, every man, when he comes of age, becomes his own master, free to renounce the contract by which he forms part of the community, by leaving the country in which that contract holds good. It is only by sojourning in that country, after he has come to years of discretion, that he is supposed to have tacitly confirmed the pledge given by his ancestors. He acquires the right to renounce his country, just as he has the right to renounce all claim to his father's lands; yet his place of birth was a gift of nature, and in renouncing it, he renounces what is his own. Strictly speaking, every man remains in the land of his birth at his own risk unless he voluntarily submits to its laws in order to acquire a right to their protection.

For example, I should say to Emile, "Hitherto you have lived under my guidance, you were unable to rule yourself. But now you are approaching the age when the law, giving you the control over your property, makes you master of your person. You are about to find yourself alone in society, dependent on everything, even on your patrimony. You mean to marry; that is a praiseworthy intention, it is one of the duties of man; but before you marry you must know what sort of man you want to be, how you wish to spend your life, what steps you mean to take to secure a living for your family and for yourself; for although we should not make this our main business, it must be definitely considered. Do you wish to be dependent on men whom you despise? Do you wish to establish your fortune and determine your position by means of civil relations which will make you always dependent on the choice of others, which will compel you, if you would escape from knaves, to become a knave yourself?"

In the next place I would show him every possible way of using his money in trade, in the civil service, in finance, and I shall show him that in every one of these there are risks to be taken, every one of them places him in a precarious and dependent position, and compels him to adapt his morals, his sentiments, his conduct to the example and the prejudices of others.

"There is yet another way of spending your time and money; you may join the army; that is to say, you may hire yourself out at very high wages to go and kill men who never did you any harm. This trade is held in great honour among men, and they cannot think too highly of those who are fit for nothing better. Moreover, this profession, far from making you independent of other resources, makes them all the more necessary; for it is a point of honour in this profession to ruin those who have adopted it. It is true they are not all ruined; it is even becoming fashionable to grow rich in this as in other professions; but if I told you how people manage to do it, I doubt whether you would desire to follow their example.

"Moreover, you must know that, even in this trade, it is no longer a question of courage or valour, unless with regard to the ladies; on the contrary, the more cringing, mean, and degraded you are, the more honour you obtain; if you have decided to take your profession seriously, you will be despised, you will be hated, you will very possibly be driven out of the service, or at least you will fall a victim to favouritism and be supplanted by your comrades, because you have been doing your duty in the trenches, while they have been attending to their toilet."

We can hardly suppose that any of these occupations will be much to Emile's taste. "Why," he will exclaim, "have I forgotten the amusements of my childhood? Have I lost the use of my arms? Is my strength failing me? Do I not know how to work? What do I care about all your fine professions and all the silly prejudices of others? I know no other pride than to be kindly and just; no other happiness than to live in independence with her I love, gaining health and a good appetite by the day's work. All these difficulties you speak of do not concern me. The only property I desire is a little farm in some quiet corner. I will devote all my efforts after wealth to making it pay, and I will live without a care. Give me Sophy and my land, and I shall be rich."

"Yes, my dear friend, that is all a wise man requires, a wife and land of his own; but these treasures are scarcer than you think. The rarest you have found already; let us discuss the other.

"A field of your own, dear Emile! Where will you find it, in what remote corner of the earth can you say, 'Here am I master of myself and of this estate which belongs to me?' We know where a man may grow rich; who knows where he can do without riches? Who knows where to live free and independent, without ill-treating others and without fear of being ill-treated himself! Do you think it is so easy to find a place where you can always live like an honest man? If there is any safe and lawful way of living without intrigues, without lawsuits, without dependence on others, it is, I admit, to live by the labour of our hands, by the cultivation of our own land; but where is the state in which a man can say, 'The earth which I dig is my own?' Before choosing this happy spot, be sure that you will find the peace you desire; beware lest an unjust government, a persecuting religion, and evil habits should disturb you in your home. Secure yourself against the excessive taxes which devour the fruits of your labours, and the endless lawsuits which consume your capital. Take care that you can live rightly without having to pay court to intendents, to their deputies, to judges, to priests, to powerful neighbours, and to knaves of every kind, who are always ready to annoy you if you neglect them. Above all, secure yourself from annoyance on the part of the rich and great; remember that their estates may anywhere adjoin your Naboth's vineyard. If unluckily for you some great man buys or builds a house near your cottage, make sure that he will not find a way, under some pretence or other, to encroach on your lands to round off his estate, or that you do not find him at once absorbing all your resources to make a wide highroad. If you keep sufficient credit to ward off all these disagreeables, you might as well keep your money, for it will cost you no more to keep it. Riches and credit lean upon each other, the one can hardly stand without the other.

"I have more experience than you, dear Emile; I see more clearly the difficulties in the way of your scheme. Yet it is a fine scheme and honourable; it would make you happy indeed. Let us try to carry it out. I have a suggestion to make; let us devote the two years from now till the time of your return to choosing a place in Europe where you could live happily with your family, secure from all the dangers I have just described. If we succeed, you will have discovered that true happiness, so often sought for in vain; and you will not have to regret the time spent in its search. If we fail, you will be cured of a mistaken idea; you will console yourself for an inevitable ill, and you will bow to the law of necessity."

I do not know whether all my readers will see whither this suggested inquiry will lead us; but this I do know, if Emile returns from his travels, begun and continued with this end in view, without a full knowledge of questions of government, public morality, and political philosophy of every kind, we are greatly lacking, he in intelligence and I in judgment.

The science of politics is and probably always will be unknown. Grotius, our leader in this branch of learning, is only a child, and what is worse an untruthful child. When I hear Grotius praised to the skies and Hobbes overwhelmed with abuse, I perceive how little sensible men have read or understood these authors. As a matter of fact, their principles are exactly alike, they only differ in their mode of expression. Their methods are also different: Hobbes relies on sophism; Grotius relies on the poets; they are agreed in everything else. In modern times the only man who could have created this vast and useless science was the illustrious Montesquieu. But he was not concerned with the principles of political law; he was content to deal with the positive laws of settled governments; and nothing could be more different than these two branches of study.

Yet he who would judge wisely in matters of actual government is forced to combine the two; he must know what ought to be in order to judge what is. The chief difficulty in the way of throwing light upon this important matter is to induce an individual to discuss and to answer these two questions. "How does it concern me; and what can I do?" Emile is in a position to answer both.

The next difficulty is due to the prejudices of childhood, the principles in which we were brought up; it is due above all to the partiality of authors, who are always talking about truth, though they care very little about it; it is only their own interests that they care for, and of these they say nothing. Now the nation has neither professorships, nor pensions, nor membership of the academies to bestow. How then shall its rights be established by men of that type? The education I have given him has removed this difficulty also from Emile's path. He scarcely knows what is meant by government; his business is to find the best; he does not want to write books; if ever he did so, it would not be to pay court to those in authority, but to establish the rights of humanity.

There is a third difficulty, more specious than real; a difficulty which I neither desire to solve nor even to state; enough that I am not afraid of it; sure I am that in inquiries of this kind, great talents are less necessary than a genuine love of justice and a sincere reverence for truth. If matters of government can ever be fairly discussed, now or never is our chance.

Before beginning our observations we must lay down rules of procedure; we must find a scale with which to compare our measurements. Our principles of political law are our scale. Our actual measurements are the civil law of each country.

Our elementary notions are plain and simple, being taken directly from the nature of things. They will take the form of problems discussed between us, and they will not be formulated into principles, until we have found a satisfactory solution of our problems.

For example, we shall begin with the state of nature, we shall see whether men are born slaves or free, in a community or independent; is their association the result of free will or of force? Can the force which compels them to united action ever form a permanent law, by which this original force becomes binding, even when another has been imposed upon it, so that since the power of King Nimrod, who is said to have been the first conqueror, every other power which has overthrown the original power is unjust and usurping, so that there are no lawful kings but the descendants of Nimrod or their representatives; or if this original power has ceased, has the power which succeeded it any right over us, and does it destroy the binding force of the former power, so that we are not bound to obey except under compulsion, and we are free to rebel as soon as we are capable of resistance? Such a right is not very different from might; it is little more than a play upon words.

We shall inquire whether man might not say that all sickness comes from God, and that it is therefore a crime to send for the doctor.

Again, we shall inquire whether we are bound by our conscience to give our purse to a highwayman when we might conceal it from him, for the pistol in his hand is also a power.

Does this word power in this context mean something different from a power which is lawful and therefore subject to the laws to which it owes its being?

Suppose we reject this theory that might is right and admit the right of nature, or the authority of the father, as the foundation of society; we shall inquire into the extent of this authority; what is its foundation in nature? Has it any other grounds but that of its usefulness to the child, his weakness, and the natural love which his father feels towards him? When the child is no longer feeble, when he is grown-up in mind as well as in body, does not he become the sole judge of what is necessary for his preservation? Is he not therefore his own master, independent of all men, even of his father himself? For is it not still more certain that the son loves himself, than that the father loves the son?

The father being dead, should the children obey the eldest brother, or some other person who has not the natural affection of a father? Should there always be, from family to family, one single head to whom all the family owe obedience? If so, how has power ever come to be divided, and how is it that there is more than one head to govern the human race throughout the world?

Suppose the nations to have been formed each by its own choice; we shall then distinguish between right and fact; being thus subjected to their brothers, uncles, or other relations, not because they were obliged, but because they choose, we shall inquire whether this kind of society is not a sort of free and voluntary association?

Taking next the law of slavery, we shall inquire whether a man can make over to another his right to himself, without restriction, without reserve, without any kind of conditions; that is to say, can he renounce his person, his life, his reason, his very self, can he renounce all morality in his actions; in a word, can he cease to exist before his death, in spite of nature who places him directly in charge of his own preservation, in spite of reason and conscience which tell him what to do and what to leave undone?

If there is any reservation or restriction in the deed of slavery, we shall discuss whether this deed does not then become a true contract, in which both the contracting powers, having in this respect no common master, [Footnote: If they had such a common master, he would be no other than the sovereign, and then the right of slavery resting on the right of sovereignty would not be its origin.] remain their own judge as to the conditions of the contract, and therefore free to this extent, and able to break the contract as soon as it becomes hurtful.

If then a slave cannot convey himself altogether to his master, how can a nation convey itself altogether to its head? If a slave is to judge whether his master is fulfilling his contract, is not the nation to judge whether its head is fulfilling his contract?

Thus we are compelled to retrace our steps, and when we consider the meaning of this collective nation we shall inquire whether some contract, a tacit contract at the least, is not required to make a nation, a contract anterior to that which we are assuming.

Since the nation was a nation before it chose a king, what made it a nation, except the social contract? Therefore the social contract is the foundation of all civil society, and it is in the nature of this contract that we must seek the nature of the society formed by it.

We will inquire into the meaning of this contract; may it not be fairly well expressed in this formula? As an individual every one of us contributes his goods, his person, his life, to the common stock, under the supreme direction of the general will; while as a body we receive each member as an indivisible part of the whole.

Assuming this, in order to define the terms we require, we shall observe that, instead of the individual person of each contracting party, this deed of association produces a moral and collective body, consisting of as many members as there are votes in the Assembly. This public personality is usually called the body politic, which is called by its members the State when it is passive, and the Sovereign when it is active, and a Power when compared with its equals. With regard to the members themselves, collectively they are known as the nation, and individually as citizens as members of the city or partakers in the sovereign power, and subjects as obedient to the same authority.

We shall note that this contract of association includes a mutual pledge on the part of the public and the individual; and that each individual, entering, so to speak, into a contract with himself, finds himself in a twofold capacity, i.e., as a member of the sovereign with regard to others, as member of the state with regard to the sovereign.

We shall also note that while no one is bound by any engagement to which he was not himself a party, the general deliberation which may be binding on all the subjects with regard to the sovereign, because of the two different relations under which each of them is envisaged, cannot be binding on the state with regard to itself. Hence we see that there is not, and cannot be, any other fundamental law, properly so called, except the social contract only. This does not mean that the body politic cannot, in certain respects, pledge itself to others; for in regard to the foreigner, it then becomes a simple creature, an individual.

Thus the two contracting parties, i.e., each individual and the public, have no common superior to decide their differences; so we will inquire if each of them remains free to break the contract at will, that is to repudiate it on his side as soon as he considers it hurtful.

To clear up this difficulty, we shall observe that, according to the social pact, the sovereign power is only able to act through the common, general will; so its decrees can only have a general or common aim; hence it follows that a private individual cannot be directly injured by the sovereign, unless all are injured, which is impossible, for that would be to want to harm oneself. Thus the social contract has no need of any warrant but the general power, for it can only be broken by individuals, and they are not therefore freed from their engagement, but punished for having broken it.

To decide all such questions rightly, we must always bear in mind that the nature of the social pact is private and peculiar to itself, in that the nation only contracts with itself, i.e., the people as a whole as sovereign, with the individuals as subjects; this condition is essential to the construction and working of the political machine, it alone makes pledges lawful, reasonable, and secure, without which it would be absurd, tyrannical, and liable to the grossest abuse.

Individuals having only submitted themselves to the sovereign, and the sovereign power being only the general will, we shall see that every man in obeying the sovereign only obeys himself, and how much freer are we under the social part than in the state of nature.

Having compared natural and civil liberty with regard to persons, we will compare them as to property, the rights of ownership and the rights of sovereignty, the private and the common domain. If the sovereign power rests upon the right of ownership, there is no right more worthy of respect; it is inviolable and sacred for the sovereign power, so long as it remains a private individual right; as soon as it is viewed as common to all the citizens, it is subject to the common will, and this will may destroy it. Thus the sovereign has no right to touch the property of one or many; but he may lawfully take possession of the property of all, as was done in Sparta in the time of Lycurgus; while the abolition of debts by Solon was an unlawful deed.

Since nothing is binding on the subjects except the general will, let us inquire how this will is made manifest, by what signs we may recognise it with certainty, what is a law, and what are the true characters of the law? This is quite a fresh subject; we have still to define the term law.

As soon as the nation considers one or more of its members, the nation is divided. A relation is established between the whole and its part which makes of them two separate entities, of which the part is one, and the whole, minus that part, is the other. But the whole minus the part is not the whole; as long as this relation exists, there is no longer a whole, but two unequal parts.

On the other hand, if the whole nation makes a law for the whole nation, it is only considering itself; and if a relation is set up, it is between the whole community regarded from one point of view, and the whole community regarded from another point of view, without any division of that whole. Then the object of the statute is general, and the will which makes that statute is general too. Let us see if there is any other kind of decree which may bear the name of law.

If the sovereign can only speak through laws, and if the law can never have any but a general purpose, concerning all the members of the state, it follows that the sovereign never has the power to make any law with regard to particular cases; and yet it is necessary for the preservation of the state that particular oases should also be dealt with; let us see how this can be done.

The decrees of the sovereign can only be decrees of the general will, that is laws; there must also be determining decrees, decrees of power or government, for the execution of those laws; and these, on the other hand, can only have particular aims. Thus the decrees by which the sovereign decides that a chief shall be elected is a law; the decree by which that chief is elected, in pursuance of the law, is only a decree of government.

This is a third relation in which the assembled people may be considered, i.e., as magistrates or executors of the law which it has passed in its capacity as sovereign. [Footnote: These problems and theorems are mostly taken from the Treatise on the Social Contract, itself a summary of a larger work, undertaken without due consideration of my own powers, and long since abandoned.]

We will now inquire whether it is possible for the nation to deprive itself of its right of sovereignty, to bestow it on one or more persons; for the decree of election not being a law, and the people in this decree not being themselves sovereign, we do not see how they can transfer a right which they do not possess.

The essence of sovereignty consisting in the general will, it is equally hard to see how we can be certain that an individual will shall always be in agreement with the general will. We should rather assume that it will often be opposed to it; for individual interest always tends to privileges, while the common interest always tends to equality, and if such an agreement were possible, no sovereign right could exist, unless the agreement were either necessary or indestructible.

We will inquire if, without violating the social pact, the heads of the nation, under whatever name they are chosen, can ever be more than the officers of the people, entrusted by them with the duty of carrying the law into execution. Are not these chiefs themselves accountable for their administration, and are not they themselves subject to the laws which it is their business to see carried out?

If the nation cannot alienate its supreme right, can it entrust it to others for a time? Cannot it give itself a master, cannot it find representatives? This is an important question and deserves discussion.

If the nation can have neither sovereign nor representatives we will inquire how it can pass its own laws; must there be many laws; must they be often altered; is it easy for a great nation to be its own lawgiver?

Was not the Roman people a great nation?

Is it a good thing that there should be great nations?

It follows from considerations already established that there is an intermediate body in the state between subjects and sovereign; and this intermediate body, consisting of one or more members, is entrusted with the public administration, the carrying out of the laws, and the maintenance of civil and political liberty.

The members of this body are called magistrates or kings, that is to say, rulers. This body, as a whole, considered in relation to its members, is called the prince, and considered in its actions it is called the government.

If we consider the action of the whole body upon itself, that is to say, the relation of the whole to the whole, of the sovereign to the state, we can compare this relation to that of the extremes in a proportion of which the government is the middle term. The magistrate receives from the sovereign the commands which he gives to the nation, and when it is reckoned up his product or his power is in the same degree as the product or power of the citizens who are subjects on one side of the proportion and sovereigns on the other. None of the three terms can be varied without at once destroying this proportion. If the sovereign tries to govern, and if the prince wants to make the laws, or if the subject refuses to obey them, disorder takes the place of order, and the state falls to pieces under despotism or anarchy.

Let us suppose that this state consists of ten thousand citizens. The sovereign can only be considered collectively and as a body, but each individual, as a subject, has his private and independent existence. Thus the sovereign is as ten thousand to one; that is to say, every member of the state has, as his own share, only one ten-thousandth part of the sovereign power, although he is subject to the whole. Let the nation be composed of one hundred thousand men, the position of the subjects is unchanged, and each continues to bear the whole weight of the laws, while his vote, reduced to the one hundred-thousandth part, has ten times less influence in the making of the laws. Thus the subject being always one, the sovereign is relatively greater as the number of the citizens is increased. Hence it follows that the larger the state the less liberty. _

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