Rousseau_contrat-social

More documents

Recommendations

Info

I have tried to follow in inquiring how the freest and most powerful people on earth exercised its supreme power. After the foundation of Rome, the new-born republic, that is, the army of its founder, composed of Albans, Sabines and foreigners, was divided into three classes, which, from this division, took the name of tribes. Each of these tribes was subdivided into ten curiæ, and each curia into decuriæ, headed by leaders called curiones and decuriones. Besides this, out of each tribe was taken a body of one hundred Equites or Knights, called a century, which shows that these divisions, being unnecessary in a town, were at first merely military. But an instinct for greatness seems to have led the little township of Rome to provide itself in advance with a political system suitable for the capital of the world. Out of this original division an awkward situation soon arose. The tribes of the Albans (Ramnenses) and the Sabines (Tatienses) remained always in the same condition, while that of the foreigners (Luceres) continually grew as more and more foreigners came to live at Rome, so that it soon surpassed the others in strength. Servius remedied this dangerous fault by changing the principle of cleavage, and substituting for the racial division, which he abolished, a new one based on the quarter of the town inhabited by each tribe. Instead of three tribes he created four, each occupying and named after one of the hills of Rome. Thus, while redressing the inequality of the moment, he also provided for the future; and in order that the division might be one of persons as well as localities, he forbade the inhabitants of one quarter to migrate to another, and so prevented the mingling of the races. He also doubled the three old centuries of Knights and added twelve more, still keeping the old names, and by this simple and prudent method, succeeded in making a distinction between the body of Knights, and the people, without a murmur from the latter. To the four urban tribes Servius added fifteen others called rural tribes, because they consisted of those who lived in the country, 88
divided into fifteen cantons. Subsequently, fifteen more were created, and the Roman people finally found itself divided into thirty-five tribes, as it remained down to the end of the Republic. The distinction between urban and rural tribes had one effect which is worth mention, both because it is without parallel elsewhere, and because to it Rome owed the preservation of her morality and the enlargement of her empire. We should have expected that the urban tribes would soon monopolise power and honours, and lose no time in bringing the rural tribes into disrepute; but what happened was exactly the reverse. The taste of the early Romans for country life is well known. This taste they owed to their wise founder, who made rural and military labours go along with liberty, and, so to speak, relegated to the town arts, crafts, intrigue, fortune and slavery. Since therefore all Rome’s most illustrious citizens lived in the fields and tilled the earth, men grew used to seeking there alone the mainstays of the republic. This condition, being that of the best patricians, was honoured by all men; the simple and laborious life of the villager was preferred to the slothful and idle life of the bourgeoisie of Rome; and he who, in the town, would have been but a wretched proletarian, became, as a labourer in the fields, a respected citizen. Not without reason, says Varro, did our great-souled ancestors establish in the village the nursery of the sturdy and valiant men who defended them in time of war and provided for their sustenance in time of peace. Pliny states positively that the country tribes were honoured because of the men of whom they were composed; while cowards men wished to dishonour were transferred, as a public disgrace, to the town tribes. The Sabine Appius Claudius, when he had come to settle in Rome, was loaded with honours and enrolled in a rural tribe, which subsequently took his family name. Lastly, freedmen always entered the urban, arid never the rural, tribes: nor is there a single example, throughout the Republic, of a freedman, though he had become a citizen, reaching any magistracy. This was an excellent rule; but it was carried so far that in the end it led to a change and certainly to an abuse in the political system. 89
Page 1 and 2:
y Jean Jacques Rousseau THE SOCIAL
Page 3 and 4:
THE most ancient of all societies,
Page 5 and 6:
not of will -- at the most, an act
Page 7 and 8:
indemnity is possible. Such a renun
Page 9 and 10:
master, except to obey him as far a
Page 11 and 12:
fundamental problem of which the So
Page 13 and 14:
others, provided the contract is no
Page 15 and 16:
distinguish natural liberty, which
Page 17 and 18:
ulers of men than as masters of a c
Page 19 and 20:
offers no opposition. In such a cas
Page 21 and 22:
the general will; the latter consid
Page 23 and 24:
guide us. Indeed, as soon as a ques
Page 25 and 26:
fight battles at the peril of their
Page 27 and 28:
leads. But I feel my heart protesti
Page 29 and 30:
laws, no matter what the form of it
Page 31 and 32:
into its constitution; it is an ind
Page 33 and 34:
philosophy or the blind spirit of f
Page 35 and 36:
constitution of a State to be at it
Page 37 and 38: 10. THE PEOPLE (continued) A BODY p
Page 39 and 40: for a man to bear; one which can do
Page 41 and 42: their influence, the constitution w
Page 43 and 44: We have seen that the legislative p
Page 45 and 46: When I say the relation increases,
Page 47 and 48: assemblies, councils, power and del
Page 49 and 50: and as the absolute force of the go
Page 51 and 52: of distribution. Sparta always had
Page 53 and 54: But, for want of the necessary dist
Page 55 and 56: Sovereign each in his own departmen
Page 57 and 58: We found, on general grounds, that
Page 59 and 60: Everything conspires to take away f
Page 61 and 62: Simple government is better in itse
Page 63 and 64: labour, should remain desert and un
Page 65 and 66: clothes; where they clothe themselv
Page 67 and 68: citizens increase and multiply most
Page 69 and 70: SUCH is the natural and inevitable
Page 71 and 72: Macedonian and the Frankish, had si
Page 73 and 74: the body politic and the curb on th
Page 75 and 76: functions of the people, and that i
Page 77 and 78: It has been held that this act of e
Page 79 and 80: egular. It is impossible to set up
Page 81 and 82: BOOK IV 1. THAT THE GENERAL WILL IS
Page 83 and 84: 2. VOTING IT may be seen, from the
Page 85 and 86: still reside in the majority: when
Page 87: democracy is only an ideal. When ch
Page 91 and 92: included the rich, the last the poo
Page 93 and 94: a matter of policy. Thus, the comit
Page 95 and 96: and passed their plebiscita. The se
Page 97 and 98: 5. THE TRIBUNATE WHEN an exact prop
Page 99 and 100: space of time which circumstances s
Page 101 and 102: Instead, the senate contented itsel
Page 103 and 104: Romans, and still more by the Laced
Page 105 and 106: Finally, when, along with their emp
Page 107 and 108: particular, may also be divided int
Page 109 and 110: does his duty, indeed, but does it
Page 111 and 112: Sovereign’s business to take cogn
Page 113 and 114: same Cato wrote to his son telling
Page 115 and 116: otherwise his laws would not have b
Page 117 and 118: flourished have been too much admir
Page 119 and 120: history then confirms, instead of i
Page 121 and 122: of sacrilege, and not the conquest
show all

Rousseau_contrat-social

Create successful ePaper yourself

Delete template?

Save as template?