An Essay on the Principle of Population Part 7

Mr G.o.dwin's five propositions respecting political truth, on which his whole work hinges, not established--Reasons we have for supposing, from the distress occasioned by the principle of population, that the vices and moral weakness of man can never be wholly eradicated--Perfectibility, in the sense in which Mr G.o.dwin uses the term, not applicable to man--Nature of the real perfectibility of man ill.u.s.trated.

If the reasonings of the preceding chapter are just, the corollaries respecting political truth, which Mr G.o.dwin draws from the proposition, that the voluntary actions of men originate in their opinions, will not appear to be clearly established. These corollaries are, "Sound reasoning and truth, when adequately communicated, must always be victorious over error: Sound reasoning and truth are capable of being so communicated: Truth is omnipotent: The vices and moral weakness of man are not invincible: Man is perfectible, or in other words, susceptible of perpetual improvement."

The first three propositions may be considered a complete syllogism. If by adequately communicated, be meant such a conviction as to produce an adequate effect upon the conduct, the major may be allowed and the minor denied. The consequent, or the omnipotence of truth, of course falls to the ground. If by 'adequately communicated' be meant merely the conviction of the rational faculty, the major must be denied, the minor will be only true in cases capable of demonstration, and the consequent equally falls. The fourth proposition Mr G.o.dwin calls the preceding proposition, with a slight variation in the statement. If so, it must accompany the preceding proposition in its fall. But it may be worth while to inquire, with reference to the princ.i.p.al argument of this essay, into the particular reasons which we have for supposing that the vices and moral weakness of man can never be wholly overcome in this world.

Man, according to Mr G.o.dwin, is a creature formed what he is by the successive impressions which he has received, from the first moment that the germ from which he sprung was animated. Could he be placed in a situation, where he was subject to no evil impressions whatever, though it might be doubted whether in such a situation virtue could exist, vice would certainly be banished. The great bent of Mr G.o.dwin's work on Political Justice, if I understand it rightly, is to shew that the greater part of the vices and weaknesses of men proceed from the injustice of their political and social inst.i.tutions, and that if these were removed and the understandings of men more enlightened, there would be little or no temptation in the world to evil. As it has been clearly proved, however, (at least as I think) that this is entirely a false conception, and that, independent of any political or social inst.i.tutions whatever, the greater part of mankind, from the fixed and unalterable laws of nature, must ever be subject to the evil temptations arising from want, besides other pa.s.sions, it follows from Mr G.o.dwin's definition of man that such impressions, and combinations of impressions, cannot be afloat in the world without generating a variety of bad men. According to Mr G.o.dwin's own conception of the formation of character, it is surely as improbable that under such circ.u.mstances all men will be virtuous as that sixes will come up a hundred times following upon the dice. The great variety of combinations upon the dice in a repeated succession of throws appears to me not inaptly to represent the great variety of character that must necessarily exist in the world, supposing every individual to be formed what he is by that combination of impressions which he has received since his first existence. And this comparison will, in some measure, shew the absurdity of supposing, that exceptions will ever become general rules; that extraordinary and unusual combinations will be frequent; or that the individual instances of great virtue which had appeared in all ages of the world will ever prevail universally.

I am aware that Mr G.o.dwin might say that the comparison is in one respect inaccurate, that in the case of the dice, the preceding causes, or rather the chances respecting the preceding causes, were always the same, and that, therefore, I could have no good reason for supposing that a greater number of sixes would come up in the next hundred times of throwing than in the preceding same number of throws. But, that man had in some sort a power of influencing those causes that formed character, and that every good and virtuous man that was produced, by the influence which he must necessarily have, rather increased the probability that another such virtuous character would be generated, whereas the coming up of sixes upon the dice once, would certainly not increase the probability of their coming up a second time. I admit this objection to the accuracy of the comparison, but it is only partially valid. Repeated experience has a.s.sured us, that the influence of the most virtuous character will rarely prevail against very strong temptations to evil. It will undoubtedly affect some, but it will fail with a much greater number. Had Mr G.o.dwin succeeded in his attempt to prove that these temptations to evil could by the exertions of man be removed, I would give up the comparison; or at least allow, that a man might be so far enlightened with regard to the mode of shaking his elbow, that he would be able to throw sixes every time. But as long as a great number of those impressions which form character, like the nice motions of the arm, remain absolutely independent of the will of man, though it would be the height of folly and presumption to attempt to calculate the relative proportions of virtue and vice at the future periods of the world, it may be safely a.s.serted that the vices and moral weakness of mankind, taken in the ma.s.s, are invincible.

The fifth proposition is the general deduction from the four former and will consequently fall, as the foundations which support it have given way. In the sense in which Mr G.o.dwin understands the term 'perfectible', the perfectibility of man cannot be a.s.serted, unless the preceding propositions could have been clearly established. There is, however, one sense, which the term will bear, in which it is, perhaps, just. It may be said with truth that man is always susceptible of improvement, or that there never has been, or will be, a period of his history, in which he can be said to have reached his possible acme of perfection. Yet it does not by any means follow from this, that our efforts to improve man will always succeed, or even that he will ever make, in the greatest number of ages, any extraordinary strides towards perfection. The only inference that can be drawn is that the precise limit of his improvement cannot possibly be known. And I cannot help again reminding the reader of a distinction which, it appears to me, ought particularly to be attended to in the present question: I mean, the essential difference there is between an unlimited improvement and an improvement the limit of which cannot be ascertained. The former is an improvement not applicable to man under the present laws of his nature. The latter, undoubtedly, is applicable.

The real perfectibility of man may be ill.u.s.trated, as I have mentioned before, by the perfectibility of a plant. The object of the enterprising florist is, as I conceive, to unite size, symmetry, and beauty of colour. It would surely be presumptuous in the most successful improver to affirm, that he possessed a carnation in which these qualities existed in the greatest possible state of perfection.

However beautiful his flower may be, other care, other soil, or other suns, might produce one still more beautiful.

Yet, although he may be aware of the absurdity of supposing that he has reached perfection, and though he may know by what means he attained that degree of beauty in the flower which he at present possesses, yet he cannot be sure that by pursuing similar means, rather increased in strength, he will obtain a more beautiful blossom. By endeavouring to improve one quality, he may impair the beauty of another. The richer mould which he would employ to increase the size of his plant would probably burst the calyx, and destroy at once its symmetry. In a similar manner, the forcing manure used to bring about the French Revolution, and to give a greater freedom and energy to the human mind, has burst the calyx of humanity, the restraining bond of all society; and, however large the separate petals have grown, however strongly, or even beautifully, a few of them have been marked, the whole is at present a loose, deformed, disjointed ma.s.s, without union, symmetry, or harmony of colouring.

Were it of consequence to improve pinks and carnations, though we could have no hope of raising them as large as cabbages, we might undoubtedly expect, by successive efforts, to obtain more beautiful specimens than we at present possess. No person can deny the importance of improving the happiness of the human species. Every the least advance in this respect is highly valuable. But an experiment with the human race is not like an experiment upon inanimate objects. The bursting of a flower may be a trifle. Another will soon succeed it. But the bursting of the bonds of society is such a separation of parts as cannot take place without giving the most acute pain to thousands: and a long time may elapse, and much misery may be endured, before the wound grows up again.

As the five propositions which I have been examining may be considered as the corner stones of Mr G.o.dwin's fanciful structure, and, indeed, as expressing the aim and bent of his whole work, however excellent much of his detached reasoning may be, he must be considered as having failed in the great object of his undertaking. Besides the difficulties arising from the compound nature of man, which he has by no means sufficiently smoothed, the princ.i.p.al argument against the perfectibility of man and society remains whole and unimpaired from any thing that he has advanced. And as far as I can trust my own judgement, this argument appears to be conclusive, not only against the perfectibility of man, in the enlarged sense in which Mr G.o.dwin understands the term, but against any very marked and striking change for the better, in the form and structure of general society; by which I mean any great and decided amelioration of the condition of the lower cla.s.ses of mankind, the most numerous, and, consequently, in a general view of the subject, the most important part of the human race. Were I to live a thousand years, and the laws of nature to remain the same, I should little fear, or rather little hope, a contradiction from experience in a.s.serting that no possible sacrifices or exertions of the rich, in a country which had been long inhabited, could for any time place the lower cla.s.ses of the community in a situation equal, with regard to circ.u.mstances, to the situation of the common people about thirty years ago in the northern States of America.

The lower cla.s.ses of people in Europe may at some future period be much better instructed than they are at present; they may be taught to employ the little spare time they have in many better ways than at the ale-house; they may live under better and more equal laws than they have ever hitherto done, perhaps, in any country; and I even conceive it possible, though not probable that they may have more leisure; but it is not in the nature of things that they can be awarded such a quant.i.ty of money or subsistence as will allow them all to marry early, in the full confidence that they shall be able to provide with ease for a numerous family.

CHAPTER 15

Models too perfect may sometimes rather impede than promote improvement--Mr G.o.dwin's essay on 'Avarice and Profusion'--Impossibility of dividing the necessary labour of a society amicably among all--Invectives against labour may produce present evil, with little or no chance of producing future good--An accession to the ma.s.s of agricultural labour must always be an advantage to the labourer.

Mr G.o.dwin in the preface to his Enquirer, drops a few expressions which seem to hint at some change in his opinions since he wrote the Political Justice; and as this is a work now of some years standing, I should certainly think that I had been arguing against opinions which the author had himself seen reason to alter, but that in some of the essays of the Enquirer, Mr G.o.dwin's peculiar mode of thinking appears in as striking a light as ever.

It has been frequently observed that though we cannot hope to reach perfection in any thing, yet that it must always be advantageous to us to place before our eyes the most perfect models. This observation has a plausible appearance, but is very far from being generally true. I even doubt its truth in one of the most obvious exemplifications that would occur. I doubt whether a very young painter would receive so much benefit, from an attempt to copy a highly finished and perfect picture, as from copying one where the outlines were more strongly marked and the manner of laying on the colours was more easily discoverable. But in cases where the perfection of the model is a perfection of a different and superior nature from that towards which we should naturally advance, we shall not always fail in making any progress towards it, but we shall in all probability impede the progress which we might have expected to make had we not fixed our eyes upon so perfect a model. A highly intellectual being, exempt from the infirm calls of hunger or sleep, is undoubtedly a much more perfect existence than man, but were man to attempt to copy such a model, he would not only fail in making any advances towards it; but by unwisely straining to imitate what was inimitable, he would probably destroy the little intellect which he was endeavouring to improve.

The form and structure of society which Mr G.o.dwin describes is as essentially distinct from any forms of society which have hitherto prevailed in the world as a being that can live without food or sleep is from a man. By improving society in its present form, we are making no more advances towards such a state of things as he pictures than we should make approaches towards a line, with regard to which we were walking parallel. The question, therefore, is whether, by looking to such a form of society as our polar star, we are likely to advance or r.e.t.a.r.d the improvement of the human species? Mr G.o.dwin appears to me to have decided this question against himself in his essay on 'Avarice and Profusion' in the Enquirer.

Dr Adam Smith has very justly observed that nations as well as individuals grow rich by parsimony and poor by profusion, and that, therefore, every frugal man was a friend and every spendthrift an enemy to his country. The reason he gives is that what is saved from revenue is always added to stock, and is therefore taken from the maintenance of labour that is generally unproductive and employed in the maintenance of labour that realizes itself in valuable commodities. No observation can be more evidently just. The subject of Mr G.o.dwin's essay is a little similar in its first appearance, but in essence is as distinct as possible. He considers the mischief of profusion as an acknowledged truth, and therefore makes his comparison between the avaricious man, and the man who spends his income. But the avaricious man of Mr G.o.dwin is totally a distinct character, at least with regard to his effect upon the prosperity of the state, from the frugal man of Dr Adam Smith. The frugal man in order to make more money saves from his income and adds to his capital, and this capital he either employs himself in the maintenance of productive labour, or he lends it to some other person who will probably employ it in this way. He benefits the state because he adds to its general capital, and because wealth employed as capital not only sets in motion more labour than when spent as income, but the labour is besides of a more valuable kind. But the avaricious man of Mr G.o.dwin locks up his wealth in a chest and sets in motion no labour of any kind, either productive or unproductive. This is so essential a difference that Mr G.o.dwin's decision in his essay appears at once as evidently false as Dr Adam Smith's position is evidently true. It could not, indeed, but occur to Mr G.o.dwin that some present inconvenience might arise to the poor from thus locking up the funds destined for the maintenance of labour. The only way, therefore, he had of weakening this objection was to compare the two characters chiefly with regard to their tendency to accelerate the approach of that happy state of cultivated equality, on which he says we ought always to fix our eyes as our polar star.

I think it has been proved in the former parts of this essay that such a state of society is absolutely impracticable. What consequences then are we to expect from looking to such a point as our guide and polar star in the great sea of political discovery? Reason would teach us to expect no other than winds perpetually adverse, constant but fruitless toil, frequent s.h.i.+pwreck, and certain misery. We shall not only fail in making the smallest real approach towards such a perfect form of society; but by wasting our strength of mind and body, in a direction in which it is impossible to proceed, and by the frequent distress which we must necessarily occasion by our repeated failures, we shall evidently impede that degree of improvement in society, which is really attainable.

It has appeared that a society const.i.tuted according to Mr G.o.dwin's system must, from the inevitable laws of our nature, degenerate into a cla.s.s of proprietors and a cla.s.s of labourers, and that the subst.i.tution of benevolence for self-love as the moving principle of society, instead of producing the happy effects that might be expected from so fair a name, would cause the same pressure of want to be felt by the whole of society, which is now felt only by a part. It is to the established administration of property and to the apparently narrow principle of self-love that we are indebted for all the n.o.blest exertions of human genius, all the finer and more delicate emotions of the soul, for everything, indeed, that distinguishes the civilized from the savage state; and no sufficient change has as yet taken place in the nature of civilized man to enable us to say that he either is, or ever will be, in a state when he may safely throw down the ladder by which he has risen to this eminence.

If in every society that has advanced beyond the savage state, a cla.s.s of proprietors and a cla.s.s of labourers must necessarily exist, it is evident that, as labour is the only property of the cla.s.s of labourers, every thing that tends to diminish the value of this property must tend to diminish the possession of this part of society. The only way that a poor man has of supporting himself in independence is by the exertion of his bodily strength. This is the only commodity he has to give in exchange for the necessaries of life. It would hardly appear then that you benefit him by narrowing the market for this commodity, by decreasing the demand for labour, and lessening the value of the only property that he possesses.

It should be observed that the princ.i.p.al argument of this Essay only goes to prove the necessity of a cla.s.s of proprietors, and a cla.s.s of labourers, but by no means infers that the present great inequality of property is either necessary or useful to society. On the contrary, it must certainly be considered as an evil, and every inst.i.tution that promotes it is essentially bad and impolitic. But whether a government could with advantage to society actively interfere to repress inequality of fortunes may be a matter of doubt. Perhaps the generous system of perfect liberty adopted by Dr Adam Smith and the French economists would be ill exchanged for any system of restraint.

Mr G.o.dwin would perhaps say that the whole system of barter and exchange is a vile and iniquitous traffic. If you would essentially relieve the poor man, you should take a part of his labour upon yourself, or give him your money, without exacting so severe a return for it. In answer to the first method proposed, it may be observed, that even if the rich could be persuaded to a.s.sist the poor in this way, the value of the a.s.sistance would be comparatively trifling. The rich, though they think themselves of great importance, bear but a small proportion in point of numbers to the poor, and would, therefore, relieve them but of a small part of their burdens by taking a share.

Were all those that are employed in the labours of luxuries added to the number of those employed in producing necessaries, and could these necessary labours be amicably divided among all, each man's share might indeed be comparatively light; but desirable as such an amicable division would undoubtedly be, I cannot conceive any practical principle according to which it could take place. It has been shewn, that the spirit of benevolence, guided by the strict impartial justice that Mr G.o.dwin describes, would, if vigorously acted upon, depress in want and misery the whole human race. Let us examine what would be the consequence, if the proprietor were to retain a decent share for himself, but to give the rest away to the poor, without exacting a task from them in return. Not to mention the idleness and the vice that such a proceeding, if general, would probably create in the present state of society, and the great risk there would be, of diminis.h.i.+ng the produce of land, as well as the labours of luxury, another objection yet remains.

Mr G.o.dwin seems to have but little respect for practical principles; but I own it appears to me, that he is a much greater benefactor to mankind, who points out how an inferior good may be attained, than he who merely expatiates on the deformity of the present state of society, and the beauty of a different state, without pointing out a practical method, that might be immediately applied, of accelerating our advances from the one, to the other.

It has appeared that from the principle of population more will always be in want than can be adequately supplied. The surplus of the rich man might be sufficient for three, but four will be desirous to obtain it.

He cannot make this selection of three out of the four without conferring a great favour on those that are the objects of his choice.

These persons must consider themselves as under a great obligation to him and as dependent upon him for their support. The rich man would feel his power and the poor man his dependence, and the evil effects of these two impressions on the human heart are well known. Though I perfectly agree with Mr G.o.dwin therefore in the evil of hard labour, yet I still think it a less evil, and less calculated to debase the human mind, than dependence, and every history of man that we have ever read places in a strong point of view the danger to which that mind is exposed which is entrusted with constant power.

In the present state of things, and particularly when labour is in request, the man who does a day's work for me confers full as great an obligation upon me as I do upon him. I possess what he wants, he possesses what I want. We make an amicable exchange. The poor man walks erect in conscious independence; and the mind of his employer is not vitiated by a sense of power.

Three or four hundred years ago there was undoubtedly much less labour in England, in proportion to the population, than at present, but there was much more dependence, and we probably should not now enjoy our present degree of civil liberty if the poor, by the introduction of manufactures, had not been enabled to give something in exchange for the provisions of the great Lords, instead of being dependent upon their bounty. Even the greatest enemies of trade and manufactures, and I do not reckon myself a very determined friend to them, must allow that when they were introduced into England, liberty came in their train.

Nothing that has been said tends in the most remote degree to undervalue the principle of benevolence. It is one of the n.o.blest and most G.o.dlike qualities of the human heart, generated, perhaps, slowly and gradually from self-love, and afterwards intended to act as a general law, whose kind office it should be, to soften the partial deformities, to correct the asperities, and to smooth the wrinkles of its parent: and this seems to be the a.n.a.log of all nature. Perhaps there is no one general law of nature that will not appear, to us at least, to produce partial evil; and we frequently observe at the same time, some bountiful provision which, acting as another general law, corrects the inequalities of the first.

The proper office of benevolence is to soften the partial evils arising from self-love, but it can never be subst.i.tuted in its place. If no man were to allow himself to act till he had completely determined that the action he was about to perform was more conducive than any other to the general good, the most enlightened minds would hesitate in perplexity and amazement; and the unenlightened would be continually committing the grossest mistakes.

As Mr G.o.dwin, therefore, has not laid down any practical principle according to which the necessary labours of agriculture might be amicably shared among the whole cla.s.s of labourers, by general invectives against employing the poor he appears to pursue an unattainable good through much present evil. For if every man who employs the poor ought to be considered as their enemy, and as adding to the weight of their oppressions, and if the miser is for this reason to be preferred to the man who spends his income, it follows that any number of men who now spend their incomes might, to the advantage of society, be converted into misers. Suppose then that a hundred thousand persons who now employ ten men each were to lock up their wealth from general use, it is evident, that a million of working men of different kinds would be completely thrown out of all employment. The extensive misery that such an event would produce in the present state of society Mr G.o.dwin himself could hardly refuse to acknowledge, and I question whether he might not find some difficulty in proving that a conduct of this kind tended more than the conduct of those who spend their incomes to 'place human beings in the condition in which they ought to be placed.' But Mr G.o.dwin says that the miser really locks up nothing, that the point has not been rightly understood, and that the true development and definition of the nature of wealth have not been applied to ill.u.s.trate it. Having defined therefore wealth, very justly, to be the commodities raised and fostered by human labour, he observes that the miser locks up neither corn, nor oxen, nor clothes, nor houses. Undoubtedly he does not really lock up these articles, but he locks up the power of producing them, which is virtually the same.

These things are certainly used and consumed by his contemporaries, as truly, and to as great an extent, as if he were a beggar; but not to as great an extent as if he had employed his wealth in turning up more land, in breeding more oxen, in employing more tailors, and in building more houses. But supposing, for a moment, that the conduct of the miser did not tend to check any really useful produce, how are all those who are thrown out of employment to obtain patents which they may shew in order to be awarded a proper share of the food and raiment produced by the society? This is the unconquerable difficulty.

I am perfectly willing to concede to Mr G.o.dwin that there is much more labour in the world than is really necessary, and that, if the lower cla.s.ses of society could agree among themselves never to work more than six or seven hours in the day, the commodities essential to human happiness might still be produced in as great abundance as at present.

But it is almost impossible to conceive that such an agreement could be adhered to. From the principle of population, some would necessarily be more in want than others. Those that had large families would naturally be desirous of exchanging two hours more of their labour for an ampler quant.i.ty of subsistence. How are they to be prevented from making this exchange? it would be a violation of the first and most sacred property that a man possesses to attempt, by positive inst.i.tutions, to interfere with his command over his own labour.

Till Mr G.o.dwin, therefore, can point out some practical plan according to which the necessary labour in a society might be equitably divided, his invectives against labour, if they were attended to, would certainly produce much present evil without approximating us to that state of cultivated equality to which he looks forward as his polar star, and which, he seems to think, should at present be our guide in determining the nature and tendency of human actions. A mariner guided by such a polar star is in danger of s.h.i.+pwreck.

Perhaps there is no possible way in which wealth could in general be employed so beneficially to a state, and particularly to the lower orders of it, as by improving and rendering productive that land which to a farmer would not answer the expense of cultivation. Had Mr G.o.dwin exerted his energetic eloquence in painting the superior worth and usefulness of the character who employed the poor in this way, to him who employed them in narrow luxuries, every enlightened man must have applauded his efforts. The increasing demand for agricultural labour must always tend to better the condition of the poor; and if the accession of work be of this kind, so far is it from being true that the poor would be obliged to work ten hours for the same price that they before worked eight, that the very reverse would be the fact; and a labourer might then support his wife and family as well by the labour of six hours as he could before by the labour of eight.

The labour created by luxuries, though useful in distributing the produce of the country, without vitiating the proprietor by power, or debasing the labourer by dependence, has not, indeed, the same beneficial effects on the state of the poor. A great accession of work from manufacturers, though it may raise the price of labour even more than an increasing demand for agricultural labour, yet, as in this case the quant.i.ty of food in the country may not be proportionably increasing, the advantage to the poor will be but temporary, as the price of provisions must necessarily rise in proportion to the price of labour. Relative to this subject, I cannot avoid venturing a few remarks on a part of Dr Adam Smith's Wealth of Nations, speaking at the same time with that diffidence which I ought certainly to feel in differing from a person so justly celebrated in the political world.

CHAPTER 16

Probable error of Dr Adam Smith in representing every increase of the revenue or stock of a society as an increase in the funds for the maintenance of labour--Instances where an increase of wealth can have no tendency to better the condition of the labouring poor--England has increased in riches without a proportional increase in the funds for the maintenance of labour--The state of the poor in China would not be improved by an increase of wealth from manufactures.

The professed object of Dr Adam Smith's inquiry is the nature and causes of the wealth of nations. There is another inquiry, however, perhaps still more interesting, which he occasionally mixes with it; I mean an inquiry into the causes which affect the happiness of nations or the happiness and comfort of the lower orders of society, which is the most numerous cla.s.s in every nation. I am sufficiency aware of the near connection of these two subjects, and that the causes which tend to increase the wealth of a state tend also, generally speaking, to increase the happiness of the lower cla.s.ses of the people. But perhaps Dr Adam Smith has considered these two inquiries as still more nearly connected than they really are; at least, he has not stopped to take notice of those instances where the wealth of a society may increase (according to his definition of 'wealth') without having any tendency to increase the comforts of the labouring part of it. I do not mean to enter into a philosophical discussion of what const.i.tutes the proper happiness of man, but shall merely consider two universally acknowledged ingredients, health, and the command of the necessaries and conveniences of life.

Little or no doubt can exist that the comforts of the labouring poor depend upon the increase of the funds destined for the maintenance of labour, and will be very exactly in proportion to the rapidity of this increase. The demand for labour which such increase would occasion, by creating a compet.i.tion in the market, must necessarily raise the value of labour, and, till the additional number of hands required were reared, the increased funds would be distributed to the same number of persons as before the increase, and therefore every labourer would live comparatively at his ease. But perhaps Dr Adam Smith errs in representing every increase of the revenue or stock of a society as an increase of these funds. Such surplus stock or revenue will, indeed, always be considered by the individual possessing it as an additional fund from which he may maintain more labour: but it will not be a real and effectual fund for the maintenance of an additional number of labourers, unless the whole, or at least a great part of this increase of the stock or revenue of the society, be convertible into a proportional quant.i.ty of provisions; and it will not be so convertible where the increase has arisen merely from the produce of labour, and not from the produce of land. A distinction will in this case occur, between the number of hands which the stock of the society could employ, and the number which its territory can maintain.

To explain myself by an instance. Dr Adam Smith defines the wealth of a nation to consist. In the annual produce of its land and labour. This definition evidently includes manufactured produce, as well as the produce of the land. Now supposing a nation for a course of years was to add what it saved from its yearly revenue to its manufacturing capital solely, and not to its capital employed upon land, it is evident that it might grow richer according to the above definition, without a power of supporting a greater number of labourers, and, therefore, without an increase in the real funds for the maintenance of labour. There would, notwithstanding, be a demand for labour from the power which each manufacturer would possess, or at least think he possessed, of extending his old stock in trade or of setting up fresh works. This demand would of course raise the price of labour, but if the yearly stock of provisions in the country was not increasing, this rise would soon turn out to be merely nominal, as the price of provisions must necessarily rise with it. The demand for manufacturing labourers might, indeed, entice many from agriculture and thus tend to diminish the annual produce of the land, but we will suppose any effect of this kind to be compensated by improvements in the instruments of agriculture, and the quant.i.ty of provisions therefore to remain the same. Improvements in manufacturing machinery would of course take place, and this circ.u.mstance, added to the greater number of hands employed in manufactures, would cause the annual produce of the labour of the country to be upon the whole greatly increased. The wealth therefore of the country would be increasing annually, according to the definition, and might not, perhaps, be increasing very slowly.

The question is whether wealth, increasing in this way, has any tendency to better the condition of the labouring poor. It is a self-evident proposition that any general rise in the price of labour, the stock of provisions remaining the same, can only be a nominal rise, as it must very shortly be followed by a proportional rise in the price of provisions. The increase in the price of labour, therefore, which we have supposed, would have little or no effect in giving the labouring poor a greater command over the necessaries and conveniences of life.

In this respect they would be nearly in the same state as before. In one other respect they would be in a worse state. A greater proportion of them would be employed in manufactures, and fewer, consequently, in agriculture. And this exchange of professions will be allowed, I think, by all, to be very unfavourable in respect of health, one essential ingredient of happiness, besides the greater uncertainty of manufacturing labour, arising from the capricious taste of man, the accidents of war, and other causes.

It may be said, perhaps, that such an instance as I have supposed could not occur, because the rise in the price of provisions would immediately turn some additional capital into the channel of agriculture. But this is an event which may take place very slowly, as it should be remarked that a rise in the price of labour had preceded the rise of provisions, and would, therefore, impede the good effects upon agriculture, which the increased value of the produce of the land might otherwise have occasioned.

It might also be said, that the additional capital of the nation would enable it to import provisions sufficient for the maintenance of those whom its stock could employ. A small country with a large navy, and great inland accommodations for carriage, such as Holland, may, indeed, import and distribute an effectual quant.i.ty of provisions; but the price of provisions must be very high to make such an importation and distribution answer in large countries less advantageously circ.u.mstanced in this respect.

An instance, accurately such as I have supposed, may not, perhaps, ever have occurred, but I have little doubt that instances nearly approximating to it may be found without any very laborious search.