IMPERMANENCE might be the one permanent truth in our universe. The settlers’ initial struggles in our isolated community united them in common cause, yet in that first generation or another, human frailties and vices surface, such as robbery, rape or murder. Seeing others sin, the resolve for self control evaporates. As a distrust spreads, wrote Paine, the settlers discover the necessity of

“establishing some form of government to supply the defect of moral virtue.”

The settlers decide they need a government to rule them because they cannot or will not rule themselves without a government.

“Some convenient tree will afford them a State House. Under its branches the whole colony may assemble to deliberate on public matters…. In this first parliament every [hu]man, by natural right will have a seat.”

Thus, the people form a “direct” or genuine democracy.

Most likely, the first laws will carry the muted titles of Guidelines. Regulations will follow. The early laws may be enforced by a penalty no more severe than social disdain—the old cold shoulder.

As the population grows, community concerns increase. But some members now live too far away to attend all meetings at the Council Tree. Personal inconvenience creates a communication barrier—the first block to all of the people participating in their democracy.

When meetings grow too unwieldy, people discover the necessity of agreeing to leave the job of lawmaking to a few wise heads, chosen by the community. Power shifts from the people to their leaders.

The new assembly of delegates has the same concerns and interests as the people electing them. These representatives vote the same way as the whole body would act if they all were present. Under this new social contract, the people form a representative democracy. To use the correct term, they form a simple republic.

With the population growing, new districts need to be represented. The legislature adds seats. Each district elects its representatives, who vote as the majority in the district would vote if they all were present. In this way, any republic may prosper honorably in the land.

To stop the representatives from forming any interest groups apart from the common electorate, Paine wrote,

“prudence will point out the propriety of having elections often; those elected may by that means return and mix again with the general body of electors every few months; their fidelity to the [voting] public will be secured by the prudent reflection of not making a rod for themselves.”

Paine was alluding to corporal punishment. He meant that corrupt officials give their foes a reason to beat them at the polls.

Lively, open speech between the electors and elected, Paine knew, helps representatives stay connected with all parts of the community being represented. The electors and elected, therefore,

“mutually and naturally support each other, and on this (not on the unmeaning name of [a] king) depends the strength of government, and the happiness of the governed.”