Let us proceed to consider the moral effects which the institution of monarchical government is calculated to produce upon the inhabitants of the countries in which it flourishes. And here it must be laid down as a first principle that monarchy is founded in imposture. It is false that kings are entitled to the eminence they obtain. They possess no intrinsic superiority over their subjects. The line of distinction that is drawn is the offspring of pretence, an indirect means employed for effecting certain purposes, and not the language of truth. It tramples upon the genuine nature of things, and depends for its support upon this argument, 'that, were it not for impositions of a similar nature, mankind would be miserable'.
Secondly, it is false that kings can discharge the functions of royalty.
They pretend to superintend the affairs of millions, and they are necessarily unacquainted with these affairs. The senses of kings are constructed like those of other men: they can neither see nor hear what is transacted in their absence. They pretend to administer the affairs of millions, and they possess no such supernatural powers, as should enable them to act at a distance. They are nothing of what they would persuade us to believe them. The king is often ignorant of that of which half the inhabitants of his dominions are informed. His prerogatives are administered by others, and the lowest clerk in office is frequently, to this and that individual, more effectually the sovereign than the king himself He is wholly unacquainted with what is solemnly transacted in his name.
To conduct this imposture with success, it is necessary to bring over to its party our eyes and our ears. Accordingly kings are always exhibited with all the splendour of ornament, attendance and equipage. They live amidst a sumptuousness of expense; and this, not merely to gratify their appetites but as a necessary instrument of policy. The most fatal opinion that could lay hold upon the minds of their subjects is that kings are but men. Accordingly, they are carefully withdrawn from the profaneness of vulgar inspection; and, when they are shown to the public, it is with every artifice that may dazzle our sense, and mislead our judgement.
The imposture does not stop with our eyes, but address itself to our ears. Hence the inflated style of regal formality. The name of the king everywhere obtrudes itself upon us. It would seem as if everything in the country, the lands, the houses, the furniture, and the inhabitants, were his property. Our estates are the king's dominions. Our bodies and minds are his subjects. Our representatives are his parliament. Our courts of law are his deputies. All magistrates, throughout the realm, are the king's officers. His name occupies the foremost place in all statutes and decrees.
He is the prosecutor of every criminal. He is 'Our Sovereign Lord the King'.
Were it possible that he should die, 'the fountain of our blood, the means by which we live', would be gone: every political function would be suspended.
It is therefore one of the fundamental principles of monarchical government that 'the king cannot die'. Our moral principles accommodate themselves to our veracity: and, accordingly, the sum of our political duties (the most important of all duties) is loyalty; to be true and faithful to the king; to honour a man whom, it may be. we ought to despise; and to obey;Chapter hat is, to convert our shame into our pride, and to be ostentatious of the surrender of our own understandings. The morality of adults in this situation is copied from the basest part of the morality sometimes taught to children; and the perfection of virtue is placed in blind compliance and unconditional submission.
What must be the effects of this machine upon the moral principles of mankind? Undoubtedly we cannot trifle with the principles of morality and truth with impunity. However gravely the imposture may be carried on, it is impossible but that the real state of the case should be strongly suspected.
Man in a state of society, if undebauched by falsehoods like these, which confound the nature of right and wrong, is not ignorant of what it is in which merits consists. He knows that one man is not superior to another, except so far as he is wiser or better. Accordingly these are the distinctions to which he aspires for himself. These are the qualities he honours and applauds in another, and which therefore the feelings of each man instigate his neighbours to acquire. But what a revolution is introduced among these original and undebauched sentiments by the arbitrary distinctions which monarchy engenders? We still retain in our minds the standard of merit:Chapter ut it daily grows more feeble and powerless; we are persuaded to think that it is of no real use in the transactions of the world, and presently lay it aside as Utopian and visionary.
Nor is this the whole of the injurious consequences produced by the hyperbolical pretensions of monarchy. There is a simplicity in truth that refuses alliance with this impudent mysticism. No man is entirely ignorant of the nature of man. He will not indeed be incredulous to a degree of energy and rectitude that may exceed the standard of his preconceived ideas.
But for one man to pretend to think and act for a nation of his fellows is so preposterous as to set credibility at defiance. Is he persuaded that the imposition is salutary? He willingly assumes the right of introducing similar falsehoods into his private affairs. He becomes convinced that veneration for truth is to be classed among our errors and prejudices, and that, so far from being, as it pretends to be, in all cases salutary, it would lead, if ingenuously practised, to the destruction of mankind.
