第94章

We are told of a nation, who, during a certain period, rivalled the glories of the ancient world, threw off the dominion of a master armed against them with the powers of a great kingdom, broke the yoke with which they had been oppressed, and almost within the course of a century, raised, by their industry and national vigour, a new and formidable power, which struck the former potentates of Europe with awe and suspense, and turned the badges of poverty with which they set out, into the ensigns of war and dominion. This end was attained by the great efforts of a spirit awaked by oppression, by a successful pursuit of national wealth, and by a rapid anticipation of future revenue. But this illustrious state is supposed, not only in the language of a former section, to have preoccupied the business; they have sequestered the inheritance of many ages to come.

Great national expence, however, does not imply the necessity of any national suffering. While revenue is applied with success, to obtain some valuable end; the profits of every adventure, being more than sufficient to repay its costs, the public should gain, and its resources should continue to multiply. But an expence, whether sustained at home or abroad, whether a waste of the present, or an anticipation of future, revenue, if it bring no proper return, is to be reckoned among the causes of national ruin.

NOTES:

1. Shralenberg.

2. Gemelli Carceri.

3. Memoirs of Brandenberg.

Sixth.

Of Corruption and Political Slavery.

Section I.

Of Corruption in general If the fortune of nations, and their tendency to aggrandisement, or to ruin, were to be estimated by merely balancing, on the principles of last section, articles of profit and loss, every argument in politics would rest on a comparison of national expence with national gain; on a comparison of the numbers who consume, with those who produce or amass the necessaries of life. The columns of the industrious, and the idle, would include all orders of men; and the state itself, being allowed as many magistrates, politicians, and warriors, as were barely sufficient for its defence and its government, should place, on the side of its loss, every name that is supernumerary on the civil or the military list; all those orders of men, who, by the possession of fortune, subsist on the gains of others, and by the nicety of their choice, require a great expence of time and of labour, to supply their consumption; all those who are idly employed in the train of persons of rank; all those who are engaged in the professions of law, physic, or divinity, together with all the learned, who do not, by their studies, promote or improve the practice of some lucrative trade. The value of every person, in short, should be computed from his labour; and that of labour itself, from its tendency to procure and amass the means of subsistence. The arts employed on mere superfluities should be prohibited, except when their produce could be exchanged with foreign nations, for commodities that might be employed to maintain useful men for the public.

These appear to be the rules by which a miser would examine the state of his own affairs, or those of his country; but schemes of perfect corruption are at least as impracticable as schemes of perfect virtue. Men are not universally misers; they will not be satisfied with the pleasure of hoarding; they must be suffered to enjoy their wealth, in order that they may take the trouble of becoming rich. Property, in the common course of human affairs, is unequally divided: we are therefore obliged to suffer the wealthy to squander, that the poor may subsist; we are obliged to tolerate certain orders of men, who are above the necessity of labour, in order that, in their condition, there may be an object of ambition, and a rank to which the busy aspire. We are not only obliged to admit numbers, who, in strict oeconomy, may be reckoned superfluous, on the civil, the military, and the political list; but because we are men, and prefer the occupation, improvement, and felicity of our nature, to its mere existence, we must even wish, that as many members as possible, of every community, may be admitted to a share of its defence and its government.

Men, in fact, while they pursue in society different objects, or separate views, procure a wide distribution of power, and by a species of chance, arrive at a posture for civil engagements, more favourable to human nature than what human wisdom could ever calmly devise.

If the strength of a nation, in the mean time, consists in the men on whom it may rely, and who are fortunately or wisely combined for its preservation, it follows, that manners are as important as either numbers or wealth; and that corruption is to be accounted a principal cause of national declension and ruin.

Whoever perceives what are the qualities of man in his excellence, may easily, by that standard, distinguish his defects or corruptions. If an intelligent, a courageous, and an affectionate mind, constitutes the perfection of his nature, remarkable failings in any of those particulars, must proportionally sink or debase his character.

We have observed, that it is the happiness of the individual to make a right choice of his conduct; that this choice will lead him to lose in society the sense of a personal interest; and, in the consideration of what is due to the whole, to stifle those anxieties which relate to himself as a part.