The Law of Nations - Emer de Vattel Natural Law and Enlightenment Classics

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in modern times, when war requires such immense expenses. It is not simply in the revenues of the sovereign, or the public treasure, that the riches of a nation <90> consist: its opulence is also rated from the wealth of individuals. We commonly call a nation rich, when it contains a great number of citizens in easy and affluent circumstances. The wealth of private persons really increases the strength of the nation; since they are capable of contributing large sums towards supplying the necessities of the state, and that, in a case of extremity, the sovereign may even employ all the riches of his subjects in the defence, and for the safety of the state, in virtue of the supreme command with which he is invested, as we shall hereafter shew. The nation then ought to endeavour to acquire those public and private riches, that are of such use to it: and this is a new reason for encouraging a commerce with other nations, which is the source from whence they flow,—and a new motive for the sovereign to keep a watchful eye over the different branches of foreign trade carried on by his subjects, in order that he may preserve and protect the profitable branches, and cut off those that occasion the exportation of gold and silver.

      It is requisite that the state should possess an income proportionate to its necessary expenditures. That income may be supplied by various means,—by lands reserved for that purpose, by contributions, taxes of different kinds, &c.—but of this subject we shall treat in another place.

      We have here summed up the principal ingredients that constitute that strength which a nation ought to augment and improve.—Can it be necessary to add the observation, that this desirable object is not to be pursued by any other methods than such as are just and innocent? A laudable end is not sufficient to sanctify the means; for these ought to be in their own nature lawful. The law of nature cannot contradict itself: if it forbids an action as unjust or dishonest in its own nature, it can never permit it for any purpose whatever. And therefore in those cases where that object, in itself so valuable and so praiseworthy, cannot be attained without employing unlawful means, it ought to be considered as unattainable, and consequently be relinquished. Thus we shall shew, in treating of the just causes of war, that a nation is not allowed to attack another with a view to aggrandise itself by subduing and giving law to the latter. This is just the same as if a private person should attempt to enrich himself by seizing his neighbour’s property.

      The power of a nation is relative, and ought to be measured by that of its neighbours, or of all the nations from whom it has any thing to fear. The state is sufficiently powerful, when it is capable of causing itself to be respected, and of repelling whoever would attack it. It may be placed in this happy situation, either by keeping up its own strength equal or even superior to that of its neighbours,—or by preventing their rising to a predominant and formidable power. But we cannot shew here, in what cases, and by what means, a state may justly set bounds to the power of another: it is necessary first to explain the duties <91> of a nation towards others, in order to combine them afterwards with its duties towards itself. For the present we shall only observe that a nation, while it obeys the dictates of prudence and wise policy in this instance, ought never to lose sight of the maxims of justice.

       Of the Glory of a Nation.

      The glory of a nation is intimately connected with its power, and indeed forms a considerable part of it. It is this brilliant advantage that procures it the esteem of other nations, and renders it respectable to its neighbours. A nation whose reputation is well established,—especially one whose glory is illustrious,—is courted by all sovereigns: they desire its friendship, and are afraid of offending it. Its friends, and those who wish to become so, favour its enterprises, and those who envy its prosperity are afraid to shew their ill-will.

       How true glory is acquired.

      It is then of great advantage to a nation to establish its reputation and glory: hence this becomes one of the most important of the duties it owes to itself. True glory consists in the favourable opinion of men of wisdom and discernment: it is acquired by the virtues or good qualities of the head and the heart, and by great actions which are the fruits of those virtues. A nation may have a two-fold claim to it—first, by what it does in its national character, by the conduct of those who have the administration of its affairs, and are invested with its authority and government,—and, secondly, by the merit of the individuals of whom the nation is composed.

      A prince, a sovereign of whatever kind, being bound to exert every effort for the good of the nation, is doubtless obliged to extend its glory, as far as lies in his power. We have seen that his duty is to labour after the perfection of the state, and of the people who are subject to him: by that means he will make them merit a good reputation and glory. He ought always to have this object in view in every thing he undertakes, and in the use he makes of his power. Let him, in all his actions, display justice, moderation, and greatness of soul: and he will thus acquire for himself and his people a name respected by the universe, and not less useful than glorious. The glory of Henry IV.66 saved France: in the deplorable state in which he found affairs, his virtues gave animation to the loyal part of his subjects, and encouraged foreign nations to lend him their assistance, and to enter into an alliance with him against the ambitious Spaniards. In his circumstances, a weak prince of little estimation would have been abandoned by all the world; people would have been afraid of being involved in his ruin. <92>

      Besides the virtues which constitute the glory of princes as well as of private persons, there is a dignity and decorum that particularly belong to the supreme rank, and which a sovereign ought to observe with the greatest care. He cannot neglect them without degrading himself, and casting a stain upon the state. Every thing that emanates from the throne ought to bear the character of purity, nobleness, and greatness. What an idea do we conceive of a people, when we see their sovereign display in his public acts a meanness of sentiment, by which a private person would think himself disgraced! All the majesty of the nation resides in the person of the prince:—what then must become of it if he prostitutes it, or suffers it to be prostituted by those who speak and act in his name? The minister who puts into his master’s mouth a language unworthy of him, deserves to be turned out of office with every mark of ignominy.

      The reputation of individuals is, by a common and natural mode of speaking and thinking, made to reflect on the whole nation. In general we attribute a virtue or a vice to a people, when that vice or that virtue is frequently observed among them. We say that a nation is warlike, when it produces a great number of brave warriors,—that it is learned, when there are many learned men among the citizens,—and that it excels in the arts, when it produces many able artists: on the other hand, we call it cowardly, lazy or stupid, when men of those characters are more numerous there than elsewhere. The citizens, being obliged to labour with all their might to promote the welfare and advantage of their country, not only owe to themselves the care of deserving a good reputation, but they also owe it to the nation, whose glory is so liable to be influenced by theirs.

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