temperandi tantum
nocessitas
urget,
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Thomas Carlyle
the last and highest
commandement, the Baronie for the
nobilitie and higher, the knights es-
quiers, gentlemen and commons for the
lower part of the commonwealth, the
bishoppes for the clergie, bee present
to avertise, consult and shew what is
good and necessarie for the common-
wealth, and to consult together; and
upon mature deliberation everie bill or
lawe being thrise reade and disputed
uppon in either house, the other two
partes first each apart, and after the
Prince himself in presence of both the
parties doeth consent unto and alloweth.
That is the Prince's and whole realmes'
deede: whereupon justlie no man can
complaine, but must accomodate him-
selfe to Bnde it good and obey it. "
>> Id. id. , II. 1.
? Id. id. , n.
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? chap V. ] THEORY OF REPRESENTATIVE INSTITUTIONS. 491
power should be entrusted to persons chosen from all the
orders (Estates) who should deliberate with the king, and
that only after this should the final judgment be given by the
people. 1
In the Huguenot pamphlets the demand for the recognition
of a regular representative authority was founded in the
first place upon historical contentions, which may have been
in some respects overstated and even fantastic, but that
does not mean they had no value. Hotman in the 'Franco
Gallia' (1573) maintained that the supreme government in
the Merovingian period belonged to the assembly of the repre-
sentatives of the whole people, which met every year, and was
composed of the king, the nobles, and the depnties of the
provinces, and he held that this continued in the Carolingian
period, and under the house of Capet. 2 He was on firmer
ground when he came to the later Middle Ages, and put
together a number of examples of the importance and actions
of the States General in France, from the time of the first
great meeting, to deal with the conflict between Philip the
Fair and Boniface VIII. in 1302, down to the States General
of Tours in 1484. 3 He cites that important passage in Com-
mines' 'Memoires,' to which we have already referred, and
concludes that it was only the flatterers of the king who
resisted the freedom of the Estates. *
Much of this may seem a little fanciful, but it is not so
fantastic as the notion that in the Middle Ages the govern-
ment of the Empire or the French kingdom had been
that of an absolute monarch. We are, however, not here
concerned with the accuracy of Hotman's appeal to history,
but with the importance of its appearance at this time. For
it recurs in the other important political tracts of the
time.
The 'Eemonstrance' demanded the restoration of the
ancient laws and the assembling of the Estates, as had been
the custom till the French kings desired to rule absolutely
>> Cf. p. 333.
* Hotman, 'Franco Gallia,' X. , pp.
847; XV. , XVII.
>> Id. id. , XVII. -XIX.
* Id. id. , XIX. (p. 708).
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? 492
THE LATER SIXTEENTH CENTURY. [PABT IV.
(souverainement) and uncontrolled. 1 The writer cites varions
examples of such meetings in Merovingian and Carolingian
times, and contends that it was by these means that the
proper relations between the king, the nobles, and the people
had been maintained, and should now be restored. 2 Ho
urges the excellent results of the meeting of the States General
at Tours in 1484, and the good work begun by the Estates
which met at Orleans in 1560, which had been unhappily
frustrated by evil machinations. 3 What is better, he ex-
claims, than that the Ordinance of God should be graved on
the heart of the king, and that the king should govern with
the goodwill and consent of his people; and what is more
detestable than that he should lord it over them by constraint;
how can the State be now maintained but by the ancient and
sacred rule of calling togothor the Estates, by means of which
some remedy might be found for the corruption of religion
and justice. *
The ' Droit des Magistrats ' points out the excellent results
of the recognition of the authority of Parliament in England,5
and asserts that the French people had from the first so
ordered the monarchy that the kings did not reign by heredi-
tary succession alone, but were elected by the Estates of the
1 'Remonstrance aux Seigneurs,' >> Id. , p. 77.
p. 76: "Procurez que les lois anciennes * Id. , p. 78.
obtiennent et recouvrent leurs vigueurs 4 Id. , p. 78: "Qu'y a il plus re-
en ce Royaume, et que par la convoca- commandable, que quand l'ordonnance
tion legitime des Estats (ou comme en de Dieu qui est autheur et conservateur
un Royaume libre, les langues doivent de tout bon ordre, est engrauee au
aussi estre libres), on pourvoye a` une coeurs des Roy, et le Roy regno auec la
ruine prochaine dont la France est benevolence et consentement de son
menassoe. Qui est un moyen legitime peuple. Comme aussi il n'y a rien de
des la premiere institution de ceste plus detestable que quand le prince
Monarchie, pratique? et continue? iusques veut dominer par contrainte, et per-
a` ce que nos Roys ayent voulu regner vertit la fin pour laquelle il est ordonne?
souverainement sans estro contrerollez, de Dieu. Et comment est il anjourdhuy
lequel il est expedient et necessaire de possible do maintenir cest estat . , .
revoquer en usage. En ces assemblees, si ce n'est par ceste ancienne et sainte
qui au commencement se nommoyent observance, d'assembler les Estats, par
parlemens, le Roy communiquait avec lesquels on pourra remedier a` la cor-
ses sujets, prenoit leurs ad vis, oyoit ruption qui a tant gaigne? e sur la
leurs plaintes et y pourvoyait. Et de Religion et la justice. "
ceste police dependent la grandeur de * 'Droit des Magistrats,' p. 760.
la France. "
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? CHAP V. ] THEORY OF REPRESENTATIVE INSTITUTIONS. 493
kingdom, who had also exercised the right of deposition. 1
The ancient and authentic histories showed that the same
Estates had possessed the authority to appoint and remove
the principal officers of the crown, or at least to observe
what the kings did in this matter, and to control taxation and
the other more important affairs of the kingdom in war and
peace. The writer recognised indeed that this was no longer
the case in France, but he maintains that this was contrary
to the methods of the "Anciens" and "directement repug-
nant aux loix posees avec le fondement de la Monarchie
Francaise," and he appeals to all good jurists to say whether
any prescription was valid against these. 2
The 'Vindiciae Contra Tyrannos' sets out the same con-
ception in emphatic terms. In ancient times the assembly
of the Three Estates met every year, in later periods from
time to time, to determine matters concerning the common-
wealth, and the authority of this assembly was such that its
decisions were held as sacred. It was in its power to deter-
mine such matters as war and peace, as the imposition of
taxation, and when the corruption or tyranny of the king
required, it could even change the succession. Hereditary
succession had been accepted to avoid the inconveniences of
election, but when it caused greater evils and the kingdom
became a tyranny, the lawful assembly of the people retained
authority to depose the tyrant and to appoint a good king in
his place. 3
1 Id. , p. 786.
? Id. , p. 767.
* 'Vindiciae Contra Tyrannos,' Q. 3,
p. 98: "At praetor haec, quotannis
olim, poet vero aliquando, quotiescun-
que saltem necessitas postulabat, habe-
batur trium ordinum conventus, quo
regiones urbesque omnes alicuius nomi-
nis suos logatos mittebant, et quidem
I'lebei, Nobiles, Ecclesiastici in una-
quaque sigillatim, ubi de his quao
ad Rempublicam portinebant publico
statuebatur. Eius vero conventus,
ea fuit perpetua authoritas, ut non
modo, quae ibi statuta forent sacra
sanctaque haberentur, seu pax facienda,
sou bellum gerendum, sive Regni
Procuratio cuiquam deferenda, sive
vectigal imperandum esset: verum
etiam regis luxus, desidiae, tyranni-
disve causa in coenobia detruderentur,
eoquo authore, universae adeo stirpes
regni successione privarentur, non socus
ao primum, Populo auctore, ad regnum
vocatao fuerant. Nempe quas consen-
sus extulerat, dissensus exturbabat.
. . . Ex quo sane liquet, succossionem
tolleratam quidem ad vitandum ambi-
tum, secession em, interregnum, et alia
electionis incommoda. At sane ubi
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? 494
[PABT IV.
THE LATER SIXTEENTH CENTURY.
Like the 'Droit des Magistrats,' the 'Vindiciae' cites the
example of the regular meetings of the Parliament in England
and Scotland,1 and in another place maintains that in the
empire, as well as in Poland, Hungary, Denmark, and Eng-
land, taxes could only be imposed by the authority of the
public assembly, and asserts that this had been the rule also
in France, and refers to the law of Philip of Valois. 2
We turn to Spain and the Jesuit Mariana. In an early
chapter he declares that the decision about the law of suc-
cession must be made "ordinum consensu";3 but his
position is more completely developed in a later chapter in
which he discusses the question whether the authority of the
community or the king is the greater. (We have already
cited some passages from this chapter. ) * He begins by
referring to the constitutional order of Aragon, but, feeling
apparently that this was somewhat unusual, he turns to
other countries where the authority of the people was less.
Almost all recognise the king as ruler and head of the common-
wealth, and that his authority is greater than that of any one
of the citizens, but they deny that his authority is equal to
that of the whole commonwealth or to that of the represen-
tatives and principal men elected from all the orders (Estates)
in their assembly; as we see in Spain, where the king cannot
impose taxes against the will of the people. It is the same with
laws, they are set up when they are promulgated, but are
established by the custom of those who live by them. The
commonwealth has the right to depose and even to slay the
graviora damns consequerentur, ubi
regnum Tyrannis, ubi regis solium
Tyrannos invaderet, Populi legitime
conventum, et Tyranni regisve ignavi
expellendi, adve agnates deducendi, et
boni regis in oius locum adsciscendi,
authoritatem sibi perpetuo retinuisse. "
1 Id. , Q. 3, p. 100.
? Id. , Q. 3 (p. 142): "Ne vero
pecuniae in alium usum extorque-
antur, iurat Imperator, so nulla, nisi
conventus publici authoritate voctigalia
impositurum, tributave indicturum.
Idem reges Poloniae, Hungariae,
Daniae, Angliae consimiliter, ex lege
Eduardi primi. Francorum reges
olim in trium Ordinum conventu vecti-
galia imperabant. Unde onim est lex
Philippi Valesii, ne collectae indicantur,
nisi summa necessitate urgente, deque
Trium Ordinum consensu. "
3 Mariana, ' De Rege,' I. 3 (p. 36).
4 Cf. p. 376-77.
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? CHAP V. ] THEORY OF REPRESENTATIVE INSTITUTIONS. 495
king who becomes a tyrant, for it has retained in its own
hands an authority greater than that which it has delegated. 1
Mariana recognised indeed that there were some learned
men who denied this, and maintained that the king was
greater than the whole body of the citizens. He answered
that this was true only in nations where there was no public
assembly, where the people or the chief men never met to
deliberate on the affairs of the commonwealth, where men
were compelled to obey, whether the rule of the king was just
or unjust. He adds contemptuously that this was surely an
excessive authority, and very near a tyranny, and as Aristotle
had said might be found among barbarous peoples. We are,
however, he says, not concerned with barbarians but with
that form of government which exists among ourselves (in
Spain), and with the best and most wholesome form of
government. 2
? Id. id. , I. 8 (p. 70): "In aliis
provinoiis ubi minor populi auctoritas
est, Regiun maior: an idem iudicium
sit, et an rebus communibus id ex-
podiat considerandum est. Plerique
omnes Regem rectorem reipublicae
et caput esse concedunt, rebus gerendis
supremam et maximum auctoritatem
habere, sive bellum hostilibus indican-
dam sit, sive iura subditis in pace
danda. Neque dubitant maiorem
utu'us quam singulorum tum civium
tum populorum imperandi potestatem
esse.
Idem tamen, si respublica universa,
aut qui oius partes gerunt, sive primarii
ex omnibus ordinibus delecti, in unum
locum sententiamque conveniant, ne-
gant pari iubendi auctoritate Regem
fore. Quod experimonto comprobatur
in Hispania, vectigalia itnperare Regem
non posse populo dissentiente. Utetur
quidem ille arte, praemia civibus
ostentabit, nonnunquam torrores, per.
trahendis caeteris in suam sententiam:
solicitabit verbis, spe, promiasis (quod
an recto flat non disputamus); sed si
restiterint tamen, eorum potius iudioio
quam Regis voluntati stabitur. Idem
de legum sanctione iudicium esto, quae,
auctore Augustino, d. quarta, c. in
istis (Gratian, Decretum, D. 4, 3), tunc
instituuntur cum promulgantur, firm,
antur, cum moribus utentium appro-
bantur. . . .
Praeterea Regem pravis moribus
rempublicam vexantem, atque in aper-
tam tyrannidem degenerantem com-
primere eadem respublica qui posset,
principatu et vita, si opus sit, spoliaro,
nisi maiore potestato penes se retenta,
cum Regi suas partes delegavit. "
? Id. id. , I. 8 (p. 71): "Video
tamen non deesse viros eruditionis
opinione prostantes, qui secus statuant.
Regem non singulis modo civibus, sod
etiam universis maiorem esse. . . .
(p. 72) Est autem perspicuum, id
institutum in quibusdam gontibus
vigere, ubi nullus est publicus con von tus,
numquam populus aut procsres do
republica deliberaturi conveniunt: ob-
? ?
temperandi tantum nocessitas urget,
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? 496
THE LATER SIXTEENTH CENTURY. [PABT IV.
Mariana's conception is clear, but it is further developed in
a very important passage dealing directly with the Cortes.
In order to restrain the king within due bounds, our ancestors,
he says, had provided that nothing of greater importance
should be done without the will of the chief men and the
people, and to this end it was the custom to call to the
assembly of the kingdom men chosen from all the orders
(Estates), the Bishops, the u Proceres " and the Procurators of
the cities. This still continued in Aragon and other provinces
of Spain, but in Castile (in nostra gente) it had for some time
come about that the "Proceres " and the Bishops had been
excluded from the assembly, and he suggests that this had
been done in order that public affairs should be controlled by
the capricious will of the king and the desires of a few. The
people complained that the Procurators of the cities who
alone continued to attend were frequently corrupted by bribes
and promises, especially as they were appointed by lot and
not by deliberate choice. 1
These observations of Mariana on the composition of the
Cortes of Castile are very important and interesting, and in
the remainder of the chapter he develops his view of the
importance of the aristocratic element in the Spanish consti-
Neo mirum cum robore corporis sine
consilio, sine prudentia ad servitutem
nati suntquidam: Principum imperium,
quamvis graue, volentes nolentes ferunt.
Nos hoc loco non de barbaris, sed de
principatu qui in nostra gente viget
et vigere aequum est, deque optima ct
saluberrima imperandi forma die.
putamus. "
1 Id. id. , I. 8 (p. 75): "Hoo maiores
nostri, providentes viri prudentes
periculum, ut Reges continerent intra
modestiae et mediocritatis fines, ne se
nimia potestate efferent, unde publica
pernicies existeret, multa sapionter
sanxerunt atque praoclare. In his
quam prudenter, quod nihil maioris
rei sine voluntate procerum et populi
sanctum esse voluerunt; eoque con-
silio, delectos ex omnibus ordinibus ad
conventus regni, Pontifices tota ditione,
proceres, et procuratores civitatum
euocare moris erat. Quod hoc tempore
in Aragonia aliisque prouinciis re ten tum,
vellem nostri Principes reponerent.
Our enim maiori ex parte antiquatum
in nostra gente est, exclusis proceribus
et Episcopis, nisi ut sublato communi
consensu, quo salus publica oontinetur,
Regis ad arbitrium, et ad pancorum
libidinem res publicae et privatae ver-
tantur. Homines priuatos, quales
procuratores urbium sunt, qui soti
hao tempestate supersunt, donis speque
corrumpere conqueritur populus passim:
praesertim non iudicio delectos, sed
sortis temeritate designatos, quae nova
corruptela est, argumentum roipublicae
perturbatao, quod prudontiores dolent,
mutire nemo audet. "
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? CHAP V. ] THEORY OF REPRESENTATIVE INSTITUTIONS. 497
tution. We are, however, not writing a history of constitu-
tions, and cannot therefore deal with this question as it
deserves.
We turn to Hooker, and it is highly important to observe
how emphatically so careful and restrained a political thinker
sets out the importance of the authority of the community as
represented in Parliament. In the first book of the 'Ecclesi-
astical Polity ' he was dealing with the general principles of
law, and the source of the positive law in the authority of the
community; he was not concerned, except incidentally, with
the question of the representation of the community. Such
reference, however, as he made, was clear and unequivocal.
"Laws," he says, "they are not therefore which public
approbation hath not made so. But approbation not only
they give who personally declare their assent by voice, sign,
or act, but also when others do it in their names by right
originally at least derived from them. As in parliaments,
councils, and the like assemblies, although we be not person-
ally ourselves present, notwithstanding our assent is by
reason of others, agents there in our behalf. " 1 It is Parlia-
ment which expresses that public approbation without which
there is no law.
It is, however, in the eighth book that Hooker's treatment
of representative authority is fully developed. He does this
in his careful discussion of the relation of the ecclesiastical
authority to that of the State, and it is in this connection that
he sets out with great precision his conception of the nature
of Parliament, and of its relation to the king and the whole
community. "The Parliament of England, together with
the convocation annexed thereunto, is that whereupon the
very essence of all government within this realm doth depend;
it is even the body of the whole realm; it consisteth of the
king and of all that within the land are subject unto him;
for they are all there present, either in person or by such as
they voluntarily have derived their very personal right
'Hooker, ' Ecclesiastical Polity,' I. 10, 8.
VOL. VI. 2 I
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? 498
[PABT IV.
THE LATER SIXTEENTH CENTURY.
unto. "1 Such is Hooker's conception of the nature of
Parliament, and lest there should be any confusion as to the
source of its authority, he adds at the end of this section:
"Which laws being made amongst us, are not by any of us
to be so taken or interpreted as if they did receive their force
from power which the prince doth communicate unto the
Parliament, or to any other court under him, but from power
which the whole body of the realm being naturally possessed
with, hath by free and deliberate assent derived unto him
that ruleth over them, so far forth as hath been already
declared. " 1
The authority of the laws is derived, not from the king,
but from the whole community, as indeed is the authority of
the king himself, as we have seen in an earlier chapter. 3
The authority of the king in regard to the making of laws
had been described a little earlier in the same section as
mainly negative. "The supremacy of power which our kings
have in the case of making laws, it resteth principally in the
strength of a negative voice; which not to give them, were
to deny them that without which they were but kings by
mere title, and not in exercise of dominion. " 1
It is clear that Hooker, like St Germans and Sir Thomas
Smith, had no doubt that in England the supreme power,
that is the legislative, resided not in the king alone, or in
any smaller body of persons, but in that assembly which
contained all, and represented all the community, the king, the
peers, and the whole body of the people.
Finally, we turn once again to Althusius, who is specially
important to us as expressing the continuity of that repre-
sentative theory in Germany which we have seen in Leopold
of Babenberg and in Nicolas of Cusa. 3
Althusius describes the nature and functions of the councils
of the commonwealth, no doubt primarily with the constitu-
tional system of the German Empire in his mind, but also
as the embodiment of a general principle of political society.
1 Id. id. , VIII. 6, 11. >> Cf. pp. 39 and 215.
? Cf. p. 370.
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? CHAP V. ] THEORY OF REPRESENTATIVE INSTITUTIONS. 499
They are composed of the " members " of the political society,
and consider and determine upon all the difficult and weighty
matters which concern the whole "imperium," such as the
fundamental laws, the " iura Maiestatis," the taxes, and other
matters which require the deliberation and consent of the
whole "polity. " All the "members" have the right of
deliberation, but the decision is made by the votes of the
majority. 1
This is clear and important, but of equal importance is
Althusius' statement of the principles (rationes) on which
this representative system rests. First, that which concerns all
should be done by all; second, it is better that these matters
should be considered by many, for many know more and are
less easily mistaken than a few; third, there are some affairs
which cannot be dealt with except by the people in such
councils; fourth, those who have great power are restrained
and corrected by the fear of such councils, in which the
demands of all are freely heard. Finally, it is in this manner
that the liberty of the people is preserved, and the public
officers are compelled to give account of their administration,
and to acknowledge that the people or universal society, by
which they have been created, is their lord. 2
1 Althusius, 'Politica,' XVII. 56:
"Concilia ilia occumenica generalia
regni, seu corporis consociati, sunt
membrorum illius convocatorum con-
ventus, in quo de Republica eiusque
utilitate et commodis . . . deliboratur,
et consilorum communicatione pro salute
communi aliquid concluditur et decer-
nitur.
In bis itaque conciliis et comitiis
generaliter totius consociationis uni-
versalis, regni seu Reipublicae negotia
illius ardua, difficilia et gravia tractan-
tur, examinantur et concluduntur, uti
sunt negotia et causae totum Imperium
politiamve, vel membra illius concer-
nentee, de legibus fundamontalibue
politiae, de iuribus Maiestatis, de con-
tributionibuset collectis indicandis . . .
et de aliis, quae communem delibera-
tionem et consensum totius politiae
postulant.
57. Concilia igitur et comitia haes,
politiae vel regni sunt epitome, ad
quam omnia publica regni negotia
referuntur, et a membris regni discussa
et examinata deciduntur.
58. Ius deliberandi, consultandi, et
examinandi singula, regni et Rei-
publicae membra habent. Ius deci-
dendi vero est penes sufiragia et sen-
tentias plurimorum mombrorum. "
Cf. id. id. , XVII. <<, 44.
* Id. id. , XVn. 60: "Rationo*
horum Comitiorum sunt. Primo,
quod omnes tangit, ab omnibus peragi
aequum est. . . . Deinde, melius
causa a pluribus examinari . . . cum
plures plura sciunt, et minus fall'
possunt. Tertio, quia quaedam sunt
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? 500
[PABT IV.
THE LATER SIXTEENTH CENTURY.
These are drastic and emphatic statements of the principle
that the supreme authority in a political society is not only
derived from, but remains with the whole community or people,
and the assembly which represents it. There is indeed nothing
here to surprise us, for, as we have already seen, the supreme
authority or "Maiestas" always remains and must remain,
in the judgment of Althusius, with the whole community; 1
but it makes it plain that in his mind this was no merely
abstract judgment, but that this supreme authority had a
concrete embodiment in the representative assembly.
The reference to the representative assembly as protecting
the liberty of the people is interesting, and he returns to this
in a later chapter. It is, he says, a part of liberty that those
at whose risk, and by whose blood and treasure, things are
done, should administer them by their own counsel and
authority. 2
It is also clear that in the judgment of Althusius these
representative councils of the community were to be found
in all the countries of Central and Western Europe, not only
in the Empire but in France, in England (he refers to Sir
Thomas Smith), in the Netherlands, Poland, Castile, Aragon,
Portugal, Denmark, Norway, Sweden, and Scotland; 3 and
it should be observed that he describes the constitutions of
the various territories in the German Empire as having the
same character. *
Althusius was indeed no enemy of monarchy, but he main-
tained, in direct opposition no doubt especially to Bodin,
negotia, quae non possunt nisi a
populo in talibus comitiia tractari.
Quarto, qui sunt in magna potent ia,
horum comitiorum metu, in quo libere
omnium postulate audiuntur, in officio
contineri et corrigi possunt. Denique
hoc modo libertas quaedam populo
superest, at que administratores publici,
rationes suae admimstrationis reddere,
et populum, seu universal em consocia-
tionem, dominum suum, a quo sunt
constituti agnoscere coguntur. "
1 Cf. pp. 360, 378.
? Id. id. , XXXIH. 30: "Deinde
liber tat is pars est, quorum periculo,
facultatibus, auxilio, bonis atque san-
guine res geritur, ilia eorum quoque con-
silio et auctoritate administrator. . . .
Unde libertatis imago in boo comitiorum
habendorum iure retinetur, et poten-
tiorum, adulatorum, iniustorum et
avarorum conatibus remedium pon-
itur. "
1 Id. id. , XXXIH.
* Id. id. , VIII.
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? CHAP V. ] THEORY OF REPRESENTATIVE INSTITUTIONS. 501
that in a good polity the various elements must be combined;
the democratic in the assemblies of the people, the aristocratic
in the senate and councillors, the monarchical in the executive
action of the supreme magistrate, the king. 1 Or, as he put
it in another place, every form of commonwealth was " tem-
pered " and mixed, and he refused to recognise that there could
be any simple and unmixed form of political association,
the infirmity of human nature would prevent its continuance,
nor could it be adjusted to a good and social life. 2
We think that it is clear that in theory as well as in fact
the political representation of the community was important
in the sixteenth as well as in the fourteenth and fifteenth cen-
turies, and it is obvious that it was thought of as existing in
almost all European countries, and not only in Spain or England
or the Empire.
>> Id. id. , XXVII. 44: "Unde in
bona politia temperamentum quoddam
conspicitur. Nam in populi comitiis,
Democratiae imago apparet; in senatu
et consiliariis Aristocratiae, in execu-
tione eummi Magistratus, Regiae potes-
tatis et Monarchiae species. "
>> Id. id. , XXXIX. 18: "Quod cum
ita sit reote dicimus tempera tam et
mixtam esse quamvis Reipublicae
speciem, uti hominis complexio ex
quatuor quos dixi humoribus esse
temperata. . . .
Id. id. , XXXIX. 23: "Constat
enim ex praecedentibus et tota doc-
trina politica, me nullam speciem
Magistratus ab ilia mixtione immunem
statuere.
Simplioem et purum statum in
politica hac consociatione non agnosco,
neque ob naturao humanae imbecillita-
tem esse potest diuturnum, aut bonum,
et sociali vitae accomodatum. "
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? ? ? Generated for (University of Chicago) on 2014-12-19 10:35 GMT / http://hdl.
commandement, the Baronie for the
nobilitie and higher, the knights es-
quiers, gentlemen and commons for the
lower part of the commonwealth, the
bishoppes for the clergie, bee present
to avertise, consult and shew what is
good and necessarie for the common-
wealth, and to consult together; and
upon mature deliberation everie bill or
lawe being thrise reade and disputed
uppon in either house, the other two
partes first each apart, and after the
Prince himself in presence of both the
parties doeth consent unto and alloweth.
That is the Prince's and whole realmes'
deede: whereupon justlie no man can
complaine, but must accomodate him-
selfe to Bnde it good and obey it. "
>> Id. id. , II. 1.
? Id. id. , n.
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? chap V. ] THEORY OF REPRESENTATIVE INSTITUTIONS. 491
power should be entrusted to persons chosen from all the
orders (Estates) who should deliberate with the king, and
that only after this should the final judgment be given by the
people. 1
In the Huguenot pamphlets the demand for the recognition
of a regular representative authority was founded in the
first place upon historical contentions, which may have been
in some respects overstated and even fantastic, but that
does not mean they had no value. Hotman in the 'Franco
Gallia' (1573) maintained that the supreme government in
the Merovingian period belonged to the assembly of the repre-
sentatives of the whole people, which met every year, and was
composed of the king, the nobles, and the depnties of the
provinces, and he held that this continued in the Carolingian
period, and under the house of Capet. 2 He was on firmer
ground when he came to the later Middle Ages, and put
together a number of examples of the importance and actions
of the States General in France, from the time of the first
great meeting, to deal with the conflict between Philip the
Fair and Boniface VIII. in 1302, down to the States General
of Tours in 1484. 3 He cites that important passage in Com-
mines' 'Memoires,' to which we have already referred, and
concludes that it was only the flatterers of the king who
resisted the freedom of the Estates. *
Much of this may seem a little fanciful, but it is not so
fantastic as the notion that in the Middle Ages the govern-
ment of the Empire or the French kingdom had been
that of an absolute monarch. We are, however, not here
concerned with the accuracy of Hotman's appeal to history,
but with the importance of its appearance at this time. For
it recurs in the other important political tracts of the
time.
The 'Eemonstrance' demanded the restoration of the
ancient laws and the assembling of the Estates, as had been
the custom till the French kings desired to rule absolutely
>> Cf. p. 333.
* Hotman, 'Franco Gallia,' X. , pp.
847; XV. , XVII.
>> Id. id. , XVII. -XIX.
* Id. id. , XIX. (p. 708).
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? 492
THE LATER SIXTEENTH CENTURY. [PABT IV.
(souverainement) and uncontrolled. 1 The writer cites varions
examples of such meetings in Merovingian and Carolingian
times, and contends that it was by these means that the
proper relations between the king, the nobles, and the people
had been maintained, and should now be restored. 2 Ho
urges the excellent results of the meeting of the States General
at Tours in 1484, and the good work begun by the Estates
which met at Orleans in 1560, which had been unhappily
frustrated by evil machinations. 3 What is better, he ex-
claims, than that the Ordinance of God should be graved on
the heart of the king, and that the king should govern with
the goodwill and consent of his people; and what is more
detestable than that he should lord it over them by constraint;
how can the State be now maintained but by the ancient and
sacred rule of calling togothor the Estates, by means of which
some remedy might be found for the corruption of religion
and justice. *
The ' Droit des Magistrats ' points out the excellent results
of the recognition of the authority of Parliament in England,5
and asserts that the French people had from the first so
ordered the monarchy that the kings did not reign by heredi-
tary succession alone, but were elected by the Estates of the
1 'Remonstrance aux Seigneurs,' >> Id. , p. 77.
p. 76: "Procurez que les lois anciennes * Id. , p. 78.
obtiennent et recouvrent leurs vigueurs 4 Id. , p. 78: "Qu'y a il plus re-
en ce Royaume, et que par la convoca- commandable, que quand l'ordonnance
tion legitime des Estats (ou comme en de Dieu qui est autheur et conservateur
un Royaume libre, les langues doivent de tout bon ordre, est engrauee au
aussi estre libres), on pourvoye a` une coeurs des Roy, et le Roy regno auec la
ruine prochaine dont la France est benevolence et consentement de son
menassoe. Qui est un moyen legitime peuple. Comme aussi il n'y a rien de
des la premiere institution de ceste plus detestable que quand le prince
Monarchie, pratique? et continue? iusques veut dominer par contrainte, et per-
a` ce que nos Roys ayent voulu regner vertit la fin pour laquelle il est ordonne?
souverainement sans estro contrerollez, de Dieu. Et comment est il anjourdhuy
lequel il est expedient et necessaire de possible do maintenir cest estat . , .
revoquer en usage. En ces assemblees, si ce n'est par ceste ancienne et sainte
qui au commencement se nommoyent observance, d'assembler les Estats, par
parlemens, le Roy communiquait avec lesquels on pourra remedier a` la cor-
ses sujets, prenoit leurs ad vis, oyoit ruption qui a tant gaigne? e sur la
leurs plaintes et y pourvoyait. Et de Religion et la justice. "
ceste police dependent la grandeur de * 'Droit des Magistrats,' p. 760.
la France. "
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? CHAP V. ] THEORY OF REPRESENTATIVE INSTITUTIONS. 493
kingdom, who had also exercised the right of deposition. 1
The ancient and authentic histories showed that the same
Estates had possessed the authority to appoint and remove
the principal officers of the crown, or at least to observe
what the kings did in this matter, and to control taxation and
the other more important affairs of the kingdom in war and
peace. The writer recognised indeed that this was no longer
the case in France, but he maintains that this was contrary
to the methods of the "Anciens" and "directement repug-
nant aux loix posees avec le fondement de la Monarchie
Francaise," and he appeals to all good jurists to say whether
any prescription was valid against these. 2
The 'Vindiciae Contra Tyrannos' sets out the same con-
ception in emphatic terms. In ancient times the assembly
of the Three Estates met every year, in later periods from
time to time, to determine matters concerning the common-
wealth, and the authority of this assembly was such that its
decisions were held as sacred. It was in its power to deter-
mine such matters as war and peace, as the imposition of
taxation, and when the corruption or tyranny of the king
required, it could even change the succession. Hereditary
succession had been accepted to avoid the inconveniences of
election, but when it caused greater evils and the kingdom
became a tyranny, the lawful assembly of the people retained
authority to depose the tyrant and to appoint a good king in
his place. 3
1 Id. , p. 786.
? Id. , p. 767.
* 'Vindiciae Contra Tyrannos,' Q. 3,
p. 98: "At praetor haec, quotannis
olim, poet vero aliquando, quotiescun-
que saltem necessitas postulabat, habe-
batur trium ordinum conventus, quo
regiones urbesque omnes alicuius nomi-
nis suos logatos mittebant, et quidem
I'lebei, Nobiles, Ecclesiastici in una-
quaque sigillatim, ubi de his quao
ad Rempublicam portinebant publico
statuebatur. Eius vero conventus,
ea fuit perpetua authoritas, ut non
modo, quae ibi statuta forent sacra
sanctaque haberentur, seu pax facienda,
sou bellum gerendum, sive Regni
Procuratio cuiquam deferenda, sive
vectigal imperandum esset: verum
etiam regis luxus, desidiae, tyranni-
disve causa in coenobia detruderentur,
eoquo authore, universae adeo stirpes
regni successione privarentur, non socus
ao primum, Populo auctore, ad regnum
vocatao fuerant. Nempe quas consen-
sus extulerat, dissensus exturbabat.
. . . Ex quo sane liquet, succossionem
tolleratam quidem ad vitandum ambi-
tum, secession em, interregnum, et alia
electionis incommoda. At sane ubi
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? 494
[PABT IV.
THE LATER SIXTEENTH CENTURY.
Like the 'Droit des Magistrats,' the 'Vindiciae' cites the
example of the regular meetings of the Parliament in England
and Scotland,1 and in another place maintains that in the
empire, as well as in Poland, Hungary, Denmark, and Eng-
land, taxes could only be imposed by the authority of the
public assembly, and asserts that this had been the rule also
in France, and refers to the law of Philip of Valois. 2
We turn to Spain and the Jesuit Mariana. In an early
chapter he declares that the decision about the law of suc-
cession must be made "ordinum consensu";3 but his
position is more completely developed in a later chapter in
which he discusses the question whether the authority of the
community or the king is the greater. (We have already
cited some passages from this chapter. ) * He begins by
referring to the constitutional order of Aragon, but, feeling
apparently that this was somewhat unusual, he turns to
other countries where the authority of the people was less.
Almost all recognise the king as ruler and head of the common-
wealth, and that his authority is greater than that of any one
of the citizens, but they deny that his authority is equal to
that of the whole commonwealth or to that of the represen-
tatives and principal men elected from all the orders (Estates)
in their assembly; as we see in Spain, where the king cannot
impose taxes against the will of the people. It is the same with
laws, they are set up when they are promulgated, but are
established by the custom of those who live by them. The
commonwealth has the right to depose and even to slay the
graviora damns consequerentur, ubi
regnum Tyrannis, ubi regis solium
Tyrannos invaderet, Populi legitime
conventum, et Tyranni regisve ignavi
expellendi, adve agnates deducendi, et
boni regis in oius locum adsciscendi,
authoritatem sibi perpetuo retinuisse. "
1 Id. , Q. 3, p. 100.
? Id. , Q. 3 (p. 142): "Ne vero
pecuniae in alium usum extorque-
antur, iurat Imperator, so nulla, nisi
conventus publici authoritate voctigalia
impositurum, tributave indicturum.
Idem reges Poloniae, Hungariae,
Daniae, Angliae consimiliter, ex lege
Eduardi primi. Francorum reges
olim in trium Ordinum conventu vecti-
galia imperabant. Unde onim est lex
Philippi Valesii, ne collectae indicantur,
nisi summa necessitate urgente, deque
Trium Ordinum consensu. "
3 Mariana, ' De Rege,' I. 3 (p. 36).
4 Cf. p. 376-77.
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? CHAP V. ] THEORY OF REPRESENTATIVE INSTITUTIONS. 495
king who becomes a tyrant, for it has retained in its own
hands an authority greater than that which it has delegated. 1
Mariana recognised indeed that there were some learned
men who denied this, and maintained that the king was
greater than the whole body of the citizens. He answered
that this was true only in nations where there was no public
assembly, where the people or the chief men never met to
deliberate on the affairs of the commonwealth, where men
were compelled to obey, whether the rule of the king was just
or unjust. He adds contemptuously that this was surely an
excessive authority, and very near a tyranny, and as Aristotle
had said might be found among barbarous peoples. We are,
however, he says, not concerned with barbarians but with
that form of government which exists among ourselves (in
Spain), and with the best and most wholesome form of
government. 2
? Id. id. , I. 8 (p. 70): "In aliis
provinoiis ubi minor populi auctoritas
est, Regiun maior: an idem iudicium
sit, et an rebus communibus id ex-
podiat considerandum est. Plerique
omnes Regem rectorem reipublicae
et caput esse concedunt, rebus gerendis
supremam et maximum auctoritatem
habere, sive bellum hostilibus indican-
dam sit, sive iura subditis in pace
danda. Neque dubitant maiorem
utu'us quam singulorum tum civium
tum populorum imperandi potestatem
esse.
Idem tamen, si respublica universa,
aut qui oius partes gerunt, sive primarii
ex omnibus ordinibus delecti, in unum
locum sententiamque conveniant, ne-
gant pari iubendi auctoritate Regem
fore. Quod experimonto comprobatur
in Hispania, vectigalia itnperare Regem
non posse populo dissentiente. Utetur
quidem ille arte, praemia civibus
ostentabit, nonnunquam torrores, per.
trahendis caeteris in suam sententiam:
solicitabit verbis, spe, promiasis (quod
an recto flat non disputamus); sed si
restiterint tamen, eorum potius iudioio
quam Regis voluntati stabitur. Idem
de legum sanctione iudicium esto, quae,
auctore Augustino, d. quarta, c. in
istis (Gratian, Decretum, D. 4, 3), tunc
instituuntur cum promulgantur, firm,
antur, cum moribus utentium appro-
bantur. . . .
Praeterea Regem pravis moribus
rempublicam vexantem, atque in aper-
tam tyrannidem degenerantem com-
primere eadem respublica qui posset,
principatu et vita, si opus sit, spoliaro,
nisi maiore potestato penes se retenta,
cum Regi suas partes delegavit. "
? Id. id. , I. 8 (p. 71): "Video
tamen non deesse viros eruditionis
opinione prostantes, qui secus statuant.
Regem non singulis modo civibus, sod
etiam universis maiorem esse. . . .
(p. 72) Est autem perspicuum, id
institutum in quibusdam gontibus
vigere, ubi nullus est publicus con von tus,
numquam populus aut procsres do
republica deliberaturi conveniunt: ob-
? ?
temperandi tantum nocessitas urget,
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? 496
THE LATER SIXTEENTH CENTURY. [PABT IV.
Mariana's conception is clear, but it is further developed in
a very important passage dealing directly with the Cortes.
In order to restrain the king within due bounds, our ancestors,
he says, had provided that nothing of greater importance
should be done without the will of the chief men and the
people, and to this end it was the custom to call to the
assembly of the kingdom men chosen from all the orders
(Estates), the Bishops, the u Proceres " and the Procurators of
the cities. This still continued in Aragon and other provinces
of Spain, but in Castile (in nostra gente) it had for some time
come about that the "Proceres " and the Bishops had been
excluded from the assembly, and he suggests that this had
been done in order that public affairs should be controlled by
the capricious will of the king and the desires of a few. The
people complained that the Procurators of the cities who
alone continued to attend were frequently corrupted by bribes
and promises, especially as they were appointed by lot and
not by deliberate choice. 1
These observations of Mariana on the composition of the
Cortes of Castile are very important and interesting, and in
the remainder of the chapter he develops his view of the
importance of the aristocratic element in the Spanish consti-
Neo mirum cum robore corporis sine
consilio, sine prudentia ad servitutem
nati suntquidam: Principum imperium,
quamvis graue, volentes nolentes ferunt.
Nos hoc loco non de barbaris, sed de
principatu qui in nostra gente viget
et vigere aequum est, deque optima ct
saluberrima imperandi forma die.
putamus. "
1 Id. id. , I. 8 (p. 75): "Hoo maiores
nostri, providentes viri prudentes
periculum, ut Reges continerent intra
modestiae et mediocritatis fines, ne se
nimia potestate efferent, unde publica
pernicies existeret, multa sapionter
sanxerunt atque praoclare. In his
quam prudenter, quod nihil maioris
rei sine voluntate procerum et populi
sanctum esse voluerunt; eoque con-
silio, delectos ex omnibus ordinibus ad
conventus regni, Pontifices tota ditione,
proceres, et procuratores civitatum
euocare moris erat. Quod hoc tempore
in Aragonia aliisque prouinciis re ten tum,
vellem nostri Principes reponerent.
Our enim maiori ex parte antiquatum
in nostra gente est, exclusis proceribus
et Episcopis, nisi ut sublato communi
consensu, quo salus publica oontinetur,
Regis ad arbitrium, et ad pancorum
libidinem res publicae et privatae ver-
tantur. Homines priuatos, quales
procuratores urbium sunt, qui soti
hao tempestate supersunt, donis speque
corrumpere conqueritur populus passim:
praesertim non iudicio delectos, sed
sortis temeritate designatos, quae nova
corruptela est, argumentum roipublicae
perturbatao, quod prudontiores dolent,
mutire nemo audet. "
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? CHAP V. ] THEORY OF REPRESENTATIVE INSTITUTIONS. 497
tution. We are, however, not writing a history of constitu-
tions, and cannot therefore deal with this question as it
deserves.
We turn to Hooker, and it is highly important to observe
how emphatically so careful and restrained a political thinker
sets out the importance of the authority of the community as
represented in Parliament. In the first book of the 'Ecclesi-
astical Polity ' he was dealing with the general principles of
law, and the source of the positive law in the authority of the
community; he was not concerned, except incidentally, with
the question of the representation of the community. Such
reference, however, as he made, was clear and unequivocal.
"Laws," he says, "they are not therefore which public
approbation hath not made so. But approbation not only
they give who personally declare their assent by voice, sign,
or act, but also when others do it in their names by right
originally at least derived from them. As in parliaments,
councils, and the like assemblies, although we be not person-
ally ourselves present, notwithstanding our assent is by
reason of others, agents there in our behalf. " 1 It is Parlia-
ment which expresses that public approbation without which
there is no law.
It is, however, in the eighth book that Hooker's treatment
of representative authority is fully developed. He does this
in his careful discussion of the relation of the ecclesiastical
authority to that of the State, and it is in this connection that
he sets out with great precision his conception of the nature
of Parliament, and of its relation to the king and the whole
community. "The Parliament of England, together with
the convocation annexed thereunto, is that whereupon the
very essence of all government within this realm doth depend;
it is even the body of the whole realm; it consisteth of the
king and of all that within the land are subject unto him;
for they are all there present, either in person or by such as
they voluntarily have derived their very personal right
'Hooker, ' Ecclesiastical Polity,' I. 10, 8.
VOL. VI. 2 I
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? 498
[PABT IV.
THE LATER SIXTEENTH CENTURY.
unto. "1 Such is Hooker's conception of the nature of
Parliament, and lest there should be any confusion as to the
source of its authority, he adds at the end of this section:
"Which laws being made amongst us, are not by any of us
to be so taken or interpreted as if they did receive their force
from power which the prince doth communicate unto the
Parliament, or to any other court under him, but from power
which the whole body of the realm being naturally possessed
with, hath by free and deliberate assent derived unto him
that ruleth over them, so far forth as hath been already
declared. " 1
The authority of the laws is derived, not from the king,
but from the whole community, as indeed is the authority of
the king himself, as we have seen in an earlier chapter. 3
The authority of the king in regard to the making of laws
had been described a little earlier in the same section as
mainly negative. "The supremacy of power which our kings
have in the case of making laws, it resteth principally in the
strength of a negative voice; which not to give them, were
to deny them that without which they were but kings by
mere title, and not in exercise of dominion. " 1
It is clear that Hooker, like St Germans and Sir Thomas
Smith, had no doubt that in England the supreme power,
that is the legislative, resided not in the king alone, or in
any smaller body of persons, but in that assembly which
contained all, and represented all the community, the king, the
peers, and the whole body of the people.
Finally, we turn once again to Althusius, who is specially
important to us as expressing the continuity of that repre-
sentative theory in Germany which we have seen in Leopold
of Babenberg and in Nicolas of Cusa. 3
Althusius describes the nature and functions of the councils
of the commonwealth, no doubt primarily with the constitu-
tional system of the German Empire in his mind, but also
as the embodiment of a general principle of political society.
1 Id. id. , VIII. 6, 11. >> Cf. pp. 39 and 215.
? Cf. p. 370.
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? CHAP V. ] THEORY OF REPRESENTATIVE INSTITUTIONS. 499
They are composed of the " members " of the political society,
and consider and determine upon all the difficult and weighty
matters which concern the whole "imperium," such as the
fundamental laws, the " iura Maiestatis," the taxes, and other
matters which require the deliberation and consent of the
whole "polity. " All the "members" have the right of
deliberation, but the decision is made by the votes of the
majority. 1
This is clear and important, but of equal importance is
Althusius' statement of the principles (rationes) on which
this representative system rests. First, that which concerns all
should be done by all; second, it is better that these matters
should be considered by many, for many know more and are
less easily mistaken than a few; third, there are some affairs
which cannot be dealt with except by the people in such
councils; fourth, those who have great power are restrained
and corrected by the fear of such councils, in which the
demands of all are freely heard. Finally, it is in this manner
that the liberty of the people is preserved, and the public
officers are compelled to give account of their administration,
and to acknowledge that the people or universal society, by
which they have been created, is their lord. 2
1 Althusius, 'Politica,' XVII. 56:
"Concilia ilia occumenica generalia
regni, seu corporis consociati, sunt
membrorum illius convocatorum con-
ventus, in quo de Republica eiusque
utilitate et commodis . . . deliboratur,
et consilorum communicatione pro salute
communi aliquid concluditur et decer-
nitur.
In bis itaque conciliis et comitiis
generaliter totius consociationis uni-
versalis, regni seu Reipublicae negotia
illius ardua, difficilia et gravia tractan-
tur, examinantur et concluduntur, uti
sunt negotia et causae totum Imperium
politiamve, vel membra illius concer-
nentee, de legibus fundamontalibue
politiae, de iuribus Maiestatis, de con-
tributionibuset collectis indicandis . . .
et de aliis, quae communem delibera-
tionem et consensum totius politiae
postulant.
57. Concilia igitur et comitia haes,
politiae vel regni sunt epitome, ad
quam omnia publica regni negotia
referuntur, et a membris regni discussa
et examinata deciduntur.
58. Ius deliberandi, consultandi, et
examinandi singula, regni et Rei-
publicae membra habent. Ius deci-
dendi vero est penes sufiragia et sen-
tentias plurimorum mombrorum. "
Cf. id. id. , XVII. <<, 44.
* Id. id. , XVn. 60: "Rationo*
horum Comitiorum sunt. Primo,
quod omnes tangit, ab omnibus peragi
aequum est. . . . Deinde, melius
causa a pluribus examinari . . . cum
plures plura sciunt, et minus fall'
possunt. Tertio, quia quaedam sunt
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? 500
[PABT IV.
THE LATER SIXTEENTH CENTURY.
These are drastic and emphatic statements of the principle
that the supreme authority in a political society is not only
derived from, but remains with the whole community or people,
and the assembly which represents it. There is indeed nothing
here to surprise us, for, as we have already seen, the supreme
authority or "Maiestas" always remains and must remain,
in the judgment of Althusius, with the whole community; 1
but it makes it plain that in his mind this was no merely
abstract judgment, but that this supreme authority had a
concrete embodiment in the representative assembly.
The reference to the representative assembly as protecting
the liberty of the people is interesting, and he returns to this
in a later chapter. It is, he says, a part of liberty that those
at whose risk, and by whose blood and treasure, things are
done, should administer them by their own counsel and
authority. 2
It is also clear that in the judgment of Althusius these
representative councils of the community were to be found
in all the countries of Central and Western Europe, not only
in the Empire but in France, in England (he refers to Sir
Thomas Smith), in the Netherlands, Poland, Castile, Aragon,
Portugal, Denmark, Norway, Sweden, and Scotland; 3 and
it should be observed that he describes the constitutions of
the various territories in the German Empire as having the
same character. *
Althusius was indeed no enemy of monarchy, but he main-
tained, in direct opposition no doubt especially to Bodin,
negotia, quae non possunt nisi a
populo in talibus comitiia tractari.
Quarto, qui sunt in magna potent ia,
horum comitiorum metu, in quo libere
omnium postulate audiuntur, in officio
contineri et corrigi possunt. Denique
hoc modo libertas quaedam populo
superest, at que administratores publici,
rationes suae admimstrationis reddere,
et populum, seu universal em consocia-
tionem, dominum suum, a quo sunt
constituti agnoscere coguntur. "
1 Cf. pp. 360, 378.
? Id. id. , XXXIH. 30: "Deinde
liber tat is pars est, quorum periculo,
facultatibus, auxilio, bonis atque san-
guine res geritur, ilia eorum quoque con-
silio et auctoritate administrator. . . .
Unde libertatis imago in boo comitiorum
habendorum iure retinetur, et poten-
tiorum, adulatorum, iniustorum et
avarorum conatibus remedium pon-
itur. "
1 Id. id. , XXXIH.
* Id. id. , VIII.
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? CHAP V. ] THEORY OF REPRESENTATIVE INSTITUTIONS. 501
that in a good polity the various elements must be combined;
the democratic in the assemblies of the people, the aristocratic
in the senate and councillors, the monarchical in the executive
action of the supreme magistrate, the king. 1 Or, as he put
it in another place, every form of commonwealth was " tem-
pered " and mixed, and he refused to recognise that there could
be any simple and unmixed form of political association,
the infirmity of human nature would prevent its continuance,
nor could it be adjusted to a good and social life. 2
We think that it is clear that in theory as well as in fact
the political representation of the community was important
in the sixteenth as well as in the fourteenth and fifteenth cen-
turies, and it is obvious that it was thought of as existing in
almost all European countries, and not only in Spain or England
or the Empire.
>> Id. id. , XXVII. 44: "Unde in
bona politia temperamentum quoddam
conspicitur. Nam in populi comitiis,
Democratiae imago apparet; in senatu
et consiliariis Aristocratiae, in execu-
tione eummi Magistratus, Regiae potes-
tatis et Monarchiae species. "
>> Id. id. , XXXIX. 18: "Quod cum
ita sit reote dicimus tempera tam et
mixtam esse quamvis Reipublicae
speciem, uti hominis complexio ex
quatuor quos dixi humoribus esse
temperata. . . .
Id. id. , XXXIX. 23: "Constat
enim ex praecedentibus et tota doc-
trina politica, me nullam speciem
Magistratus ab ilia mixtione immunem
statuere.
Simplioem et purum statum in
politica hac consociatione non agnosco,
neque ob naturao humanae imbecillita-
tem esse potest diuturnum, aut bonum,
et sociali vitae accomodatum. "
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? ? ? Generated for (University of Chicago) on 2014-12-19 10:35 GMT / http://hdl.
