II.6b. Part II: The Sixth Dialogue between Horatio and Cleomenes (second half)

Hor. It may be so. But as first I was the Occasion of this long Digression, by mentioning the Golden Age; so now, I desire we may return to our Subject. What Time, how many Ages, do you think, it would require to have a well-civiliz’d Nation from such a Savage Pair as yours?

Cleo. That’s very uncertain; and I believe it impossible, to determine any thing about it. From what has been said, it is manifest, that the Family descending from such a Stock, would be crumbled to pieces, re-united, and dispers’d again several times, before the whole or any part of it could be advanced to any degree of Politeness. The best Forms of Government are subject to Revolutions, and a great many things must concur, to keep a Society of Men together, till they become a civiliz’d Nation.

Hor. Is not a vast deal owing, in the raising of a Nation, to the difference there is in the Spirit and Genius of People?

Cleo. Nothing, but what depends upon Climates, which is soon over-ballanc’d by skilful Government. Courage and Cowardice, in all Bodies of Men, depend entirely upon Exercise and Discipline. Arts and Sciences seldom come before Riches, and both flow in faster or slower, according to the Capacity of the Governours, the Situation of the People, and the Opportunities they have of Improvements; but the first is the Chief: To preserve Peace and Tranquility among Multitudes of different Views, and make them all labour for one Interest, is a great Task; and nothing in human Affairs requires greater Knowledge, than the Art of Governing.

Hor. According to your System, it should be little more, than guarding against human Nature.

Cleo. But it is a great while, before that Nature can be rightly understood; and it is the Work of Ages to find out the true Use of the Passions, and to raise a Politician, that can make every Frailty of the Members add Strength to the whole Body, and by dextrous Management turn private Vices into publick Benefits.

Hor. It must be a great Advantage to an Age, when many extraordinary Persons are born in it.

Cleo. It is not Genius, so much as Experience, that helps Men to good Laws: Solon, Lycurgus, Socrates and Plato all travell’d for their Knowledge, which they communicated to others. The wisest Laws of human Invention are generally owing to the Evasions of bad Men, whose Cunning had eluded the Force of former Ordinances, that had been made with less Caution.

Hor. I fancy that the Invention of Iron, and working the Oar into a Metal, must contribute very much to the completing of Society; because Men can have no Tools nor Agriculture without it.

Cleo. Iron is certainly very useful; but Shells and Flints, and hardning of Wood by Fire, are Substitutes, that Men make a Shift with; if they can but have Peace, live in Quiet, and enjoy the Fruits of their Labour. Could you ever have believ’d, that a Man without Hands could have shaved himself, wrote good Characters, and made use of a Needle and Thread with his Feet? Yet this we have seen. It is said by some Men of Reputation, that the Americans in Mexico and Peru have all the Signs of an infant World; because when the Europeans first came among them, they wanted a great many things, that seem to be of easy Invention. But considering, that they had no Body to borrow from, and no Iron at all, it is amasing which way they could arrive at the Perfection we found them in. First, it is impossible to know, how long Multitudes may have been troublesome to one another, before the Invention of Letters came among them, and they had any written Laws. Secondly, from the many Chasms in History we know by Experience, that the Accounts of Transactions and Times in which Letters are known, may be entirely lost. Wars and human Discord may destroy the most civiliz’d Nations, only by dispersing them; and general Devastations spare Arts and Sciences no more than they do Cities and Palaces. That all Men are born with a strong Desire, and no Capacity at all to govern, has occasion’d an Infinity of Good and Evil. Invasions and Persecutions, by mixing and scattering our Species, have made strange Alterations in the World. Sometimes large Empires are divided into several Parts, and produce new Kingdoms and Principalities; at others, great Conquerors in few Years bring different Nations under one Dominion. From the Decay of the Roman Empire alone we may learn, that Arts and Sciences are more perishable, much sooner lost, than Buildings or Inscriptions; and that a Deluge of Ignorance may overspread Countries, without their ceasing to be inhabited.

Hor. But what is it at last, that raises opulent Cities and powerful Nations from the smallest Beginnings?

Cleo. Providence.

Hor. But Providence makes use of Means that are visible; I want to know the Engines it is perform’d with.

Cleo. All the Ground Work, that is required to aggrandise Nations, you have seen in the Fable of the Bees. All sound Politicks, and the whole Art of governing, are entirely built upon the Knowledge of human Nature. The great Business in general of a Politician is to promote, and, if he can, reward all good and useful Actions on the one hand; and on the other, to punish, or at least discourage, every thing that is destructive or hurtful to Society. To name Particulars would be an endless Task. Anger, Lust, and Pride may be the Causes of innumerable Mischiefs, that are all carefully to be guarded against: But setting them aside, the Regulations only, that are required to defeat and prevent all the Machinations and Contrivances, that Avarice and Envy may put Man upon, to the Detriment of his Neighbour, are almost infinite. Would you be convinc’d of these Truths, do but employ yourself for a Month or two, in surveying and minutely examining into every Art and Science, every Trade, Handicraft and Occupation, that are profess’d and follow’d in such a City as London; and all the Laws, Prohibitions, Ordinances and Restrictions, that have been found absolutely necessary, to hinder both private Men and Bodies corporate, in so many different Stations, first from interfering with the Publick Peace and Welfare; secondly, from openly wronging and secretly over-reaching, or any other way injuring, one another: If you will give yourself this Trouble, you will find the Number of Clauses and Proviso’s, to govern a large flourishing City well, to be prodigious beyond Imagination; and yet every one of them tending to the same Purpose, the curbing, restraining and disappointing the inordinate Passions, and hurtful Frailties of Man. You will find moreover, which is still more to be admired, the greater part of the Articles, in this vast Multitude of Regulations, when well understood, to be the Result of consummate Wisdom.

Hor. How could these things exist, if there had not been Men of very bright Parts and uncommon Talents?

Cleo. Among the things I hint at, there are very few, that are the Work of one Man, or of one Generation; the greatest part of them are the Product, the joynt Labour of several Ages. Remember, what in our third Conversation I told you, concerning the Arts of Ship-building and Politeness. The Wisdom I speak of, is not the Offspring of a fine Understanding, or intense Thinking, but of sound and deliberate Judgment, acquired from a long Experience in Business, and a Multiplicity of Observations. By this sort of Wisdom, and Length of Time, it may be brought about, that there shall be no greater Difficulty in governing a large City, than (pardon the Lowness of the Simile) there is in weaving of Stockings.

Hor. Very low indeed.

Cleo. Yet I know nothing to which the Laws and establish’d Oeconomy of a well-order’d City may be more justly compared, than the Knitting-frame. The Machine, at first View, is intricate and unintelligible; yet the Effects of it are exact and beautiful; and in what is produced by it, there is a surprizing Regularity: But the Beauty and Exactness in the Manufacture are principally, if not altogether, owing to the Happiness of the Invention, the Contrivance of the Engine. For the greatest Artist at it can furnish us with no better Work, than may be made by almost any Scoundrel after half a Year’s Practice.

Hor. Tho’ your Comparison be low, I must own, that it very well illustrates your Meaning.

Cleo. Whilst you spoke, I have thought of another, which is better. It is common now, to have Clocks, that are made to play several Tunes with great Exactness: The Study and Labour, as well as Trouble of Disappointments, which, in doing and undoing, such a Contrivance must necessarily have cost from the Beginning to the End, are not to be thought of without Astonishment: There is something analogous to this in the Government of a flourishing City, that has lasted uninterrupted for several Ages: There is no Part of the wholesome Regulations, belonging to it, even the most trifling and minute, about which great Pains and Consideration have not been employ’d, as well as Length of Time; and if you will look into the History and Antiquity of any such City, you will find that the Changes, Repeals, Additions and Amendments, that have been made in and to the Laws and Ordinances by which it is ruled, are in Number prodigious: But that when once they are brought to as much Perfection, as Art and human Wisdom can carry them, the whole Machine may be made to play of itself, with as little Skill, as is required to wind up a Clock; and the Government of a large City, once put into good Order, the Magistrates only following their Noses, will continue to go right for a great while, tho’ there was not a wise Man in it: Provided that the Care of Providence was to watch over it in the same manner as it did before.

Hor. But supposing the Government of a large City, when it is once establish’d, to be very easy, it is not so with whole States and Kingdoms: Is it not a great Blessing to a Nation, to have all Places of Honour and great Trust fill’d with Men of Parts and Application, of Probity and Virtue?

Cleo. Yes; and of Learning, Moderation, Frugality, Candour and Affability: Look out for such as fast as you can: But in the mean time the Places can’t stand open, the Offices must be served by such as you can get.

Hor. You seem to insinuate, that there is a great Scarcity of good Men in the Nation.

Cleo. I don’t speak of our Nation in particular, but of all States and Kingdoms in general. What I would say, is, that it is the Interest of every Nation to have their Home Government, and every Branch of the Civil Administration, so wisely contriv’d, that every Man of midling Capacity and Reputation may be fit for any of the highest Posts.

Hor. That’s absolutely impossible, at least in such a Nation as ours: For what would you do for Judges and Chancellours?

Cleo. The Study of the Law is very crabbed and very tedious; but the Profession of it is as gainful, and has great Honours annex’d to it: The Consequence of this is, that few come to be eminent in it, but Men of tolerable Parts and great Application. And whoever is a good Lawyer, and not noted for Dishonesty, is always fit to be a Judge, as soon as he is old and grave enough. To be a Lord Chancellour indeed, requires higher Talents; and he ought not only to be a good Lawyer and an honest Man, but likewise a Person of general Knowledge, and great Penetration. But this is but one Man; and considering, what I have said of the Law, and the Power which Ambition and the Love of Gain have upon Mankind, it is morally impossible, that, in the common Course of Things among the Practicioners in Chancery, there should not at all times be one or other fit for the Seals.

Hor. Must not every Nation have Men that are fit for Publick Negotiations, and Persons of great Capacity to serve for Envoys, Ambassadors and Plenipotentiaries? must they not have others at Home, that are likewise able to treat with Foreign Ministers?

Cleo. That every Nation must have such People, is certain; but I wonder, that the Company you have kept both at Home and Abroad, have not convinced you, that the things you speak of require no such extraordinary Qualifications. Among the People of Quality, that are bred up in Courts of Princes, all midling Capacities must be Persons of Address and a becoming Boldness, which are the most useful Talents in all Conferences and Negotiations.

Hor. In a Nation so involved in Debts of different kinds, and loaded with such a Variety of Taxes, as ours is, to be thoroughly acquainted with all the Funds, and the Appropriations of them, must be a Science not to be attain’d to without good natural Parts and great Application; and therefore the chief Management of the Treasury must be a Post of the highest Trust, as well as endless Difficulty.

Cleo. I don’t think so: Most Branches of the Publick Administration are in reality less difficult to those, that are in them, than they seem to be to those that are out of them, and are Strangers to them. If a Jack and the Weights of it were out of Sight, a sensible Man, unacquainted with that Matter, would be very much puzled, if he was to account for the regular turning of two or three Spits well loaded, for Hours together; and it is ten to one, but he would have a greater Opinion of the Cook or the Scullion, than either of them deserved. In all Business that belongs to the Exchequer, the Constitution does nine parts in ten; and has taken effectual Care, that the happy Person, whom the King shall be pleas’d to favour with the Superintendency of it, should never be greatly tired or perplex’d with his Office; and likewise that the Trust, the Confidence, that must be reposed in him, should be very near as moderate as his Trouble. By dividing the Employments in a great Office, and subdividing them into many parts, every Man’s Business may be made so plain and certain, that, when he is a little used to it, it is hardly possible for him to make Mistakes: And again, by careful Limitations of every Man’s Power, and judicious Cheques upon every Body’s Trust, every Officer’s Fidelity may be placed in so clear a Light, that, the Moment he forfeits it, he must be detected. It is by these Arts that the weightiest Affairs, and a vast Multiplicity of them, may be managed with Safety as well as Dispatch, by ordinary Men, whose highest Good is Wealth and Pleasure; and that the utmost Regularity may be observed in a great Office, and every part of it; at the same time, that the whole Oeconomy of it seems to be intricate and perplex’d to the last degree, not only to Strangers, but the greatest part of the very Officers that are employ’d in it.

Hor. The Oeconomy of our Exchequer, I own, is an admirable Contrivance to prevent Frauds and Encroachments of all kinds; but in the Office, which is at the Head of it, and gives Motion to it, there is greater Latitude.

Cleo. Why so? A Lord Treasurer, or if his Office be executed by Commissioners, the Chancellour of the Exchequer, are no more lawless, and have no greater Power with Impunity to embezle Money, than the meanest Clerk that is employ’d under them.

Hor. Is not the King’s Warrant their Discharge?

Cleo. Yes; for Sums, which the King has a Right to dispose of, or the Payment of Money for Uses directed by Parliament; not otherwise; and if the King, who can do no Wrong, should be imposed upon, and his Warrant be obtain’d for Money at Random, whether it is appropriated or not, contrary to, or without a direct Order of the Legislature, the Treasurer obeys at his Peril.

Hor. But there are other Posts, or at least there is one still of higher Moment, and that requires a much greater, and more general Capacity than any yet named.

Cleo. Pardon me: As the Lord Chancellour’s is the highest Office in Dignity, so the Execution of it actually demands greater, and more uncommon Abilities than any other whatever.

Hor. What say you to the Prime Minister, who governs all, and acts immediately under the King?

Cleo. There is no such Officer belonging to our Constitution; for by this, the whole Administration is, for very wise Reasons, divided into several Branches.

Hor. But who must give Orders and Instructions to Admirals, Generals, Governours, and all our Ministers in Foreign Courts? who is to take Care of the King’s Interest throughout the Kingdom, and of his Safety?

Cleo. The King and his Council, without which, Royal Authority is not suppos’d to act, superintend, and govern all; and whatever the Monarch has not a Mind immediately to take care of himself, falls in course to that part of the Administration it belongs to, in which every Body has plain Laws to walk by. As to the King’s Interest, it is the same with that of the Nation; his Guards are to take Care of his Person; and there is no Business of what nature soever, that can happen in or to the Nation, which is not within the Province, and under the Inspection of some one or other of the great Officers of the Crown, that are all known, dignify’d, and distinguish’d by their respective Titles; and amongst them, I can assure you, there is no such Name as Prime Minister.

Hor. But why will you prevaricate with me after this manner? You know yourself, and all the World knows and sees, that there is such a Minister; and it is easily proved, that there always have been such Ministers: And in the Situation we are, I don’t believe a King could do without. When there are a great many disaffected People in the Kingdom, and Parliament-men are to be chosen, Elections must be look’d after with great Care, and a thousand things are to be done, that are necessary, to disappoint the sinister ends of Malecontents, and keep out the Pretender; things of which the Management often requires great Penetration, and uncommon Talents, as well as Secrecy and Dispatch.

Cleo. How sincerely soever you may seem to speak in Defence of these Things, Horatio, I am sure, from your Principles, that you are not in earnest. I am not to judge of the Exigency of our Affairs: But as I would not pry into the Conduct, or scan the Actions of Princes, and their Ministers, so I pretend to justify or defend no Wisdom, but that of the Constitution itself.

Hor. I don’t desire you should: Only tell me, whether you don’t think, that a Man, who has and can carry this vast Burden upon his Shoulders, and all Europe’s Business in his Breast, must be a Person of a prodigious Genius, as well as general Knowledge, and other great Abilities.

Cleo. That a Man, invested with so much real Power, and an Authority so extensive, as such Ministers generally have, must make a great Figure, and be considerable above all other Subjects, is most certain: But it is my Opinion, that there are always fifty Men in the Kingdom, that, if employ’d, would be fit for this Post, and after a little Practice shine in it, to one, who is equally qualify’d to be a Lord High Chancellor of Great Britain. A Prime Minister has a vast, an unspeakable Advantage, barely by being so, and by every Body’s knowing him to be, and treating him as, such: A Man, who, in every Office and every Branch of it throughout the Administration, has the Power, as well as the Liberty, to ask and see whom and what he pleases, has more Knowledge within his Reach, and can speak of every thing with greater Exactness, than any other Man, that is much better vers’d in Affairs, and has ten times greater Capacity. It is hardly possible, that an active Man of tolerable Education, that is not destitute of a Spirit nor of Vanity, should fail of appearing to be wise, vigilant, and expert, who has the Opportunity, whenever he thinks fit, to make use of all the Cunning and Experience, as well as Diligence and Labour, of every Officer in the civil Administration; and if he has but Money enough, and will employ Men to keep up a strict Correspondence in every Part of the Kingdom, he can remain ignorant of nothing; and there is hardly any Affair or Transaction, Civil or Military, Foreign or Domestick, which he will not be able greatly to influence, when he has a Mind, either to promote or obstruct it.

Hor. There seems to be a great deal in what you say, I must confess; but I begin to suspect, that what often inclines me to be of your Opinion, is your Dexterity in placing Things in the Light, you would have them seen in, and the great Skill you have in what is valuable, and detracting from Merit.

Cleo. I protest, that I speak from my Heart.

Hor. When I reflect on what I have beheld with my own Eyes, and what I still see every Day of the Transactions, between Statesmen and Politicians, I am very well assured, you are in the wrong: When I consider all the Stratagems, and the Force, as well as Finesse, that are made use of, to supplant and undo Prime Ministers; the Wit and Cunning, Industry and Address, that are employ’d to misrepresent all their Actions; the Calumnies and false Reports that are spread of them, the Ballads and Lampoons that are publish’d; the set Speeches and study’d Invectives that are made against them; when I consider, I say, and reflect on these Things, and every thing else that is said and done, either to ridicule or to render them odious, I am convinced; that to defeat so much Art and Strength, and disappoint so much Malice and Envy, as prime Ministers are generally attack’d with, require extraordinary Talents: No Man of only common Prudence and Fortitude could maintain himself in that Post for a Twelve-month, much less for many Years together, tho’ he understood the World very well, and had all the Virtue, Faithfulness, and Integrity in it; therefore there must be some Fallacy in your Assertion.

Cleo. Either I have been deficient in explaining myself, or else I have had the Misfortune to be misunderstood. When I insinuated, that Men might be prime Ministers without extraordinary Endowments, I spoke only in regard to the Business itself, that Province, which if there was no such Minister, the King and Council would have the trouble of managing.

Hor. To direct and manage the whole Machine of Government, he must be a consummate Statesman in the first place.

Cleo. You have too sublime a Notion of that Post. To be a consummate Statesman, is the highest Qualification human Nature is capable of possessing: To deserve that Name, a Man must be well versed in ancient and modern History, and thoroughly acquainted with all the Courts of Europe; that he may know not only the publick Interest in every Nation, but likewise the private Views, as well as Inclinations, Virtues and Vices of Princes and Ministers: Of every Country in Christendom and the Borders of it, he ought to know the Product and Geography; the principal Cities and Fortresses; and of these, the Trade and Manufactures; their Situation, natural Advantages, Strength and Number of Inhabitants; he must have read Men as well as Books, and perfectly well understand human Nature, and the use of the Passions: He must moreover be a great Master in concealing the Sentiments of his Heart, have an entire Command over his Features, and be well skill’d in all the Wiles and Stratagems to draw out Secrets from others. A Man, of whom all this, or the greatest Part of it, may not be said with truth, and that he has had great Experience in publick Affairs, cannot be call’d a consummate Statesman; but he may be fit to be a prime Minister, tho’ he had not a hundredth Part of those Qualifications. As the King’s Favour creates prime Ministers, and makes their Station the Post of the greatest Power as well as Profit; so the same Favour is the only Bottom, which those that are in it have to stand upon: The Consequence is, that the most ambitious Men in all Monarchies are ever contending for this Post, as the highest Prize, of which the Enjoyment is easy, and all the Difficulty in obtaining and preserving it. We see accordingly, that the Accomplishments I spoke of to make a Statesman are neglected, and others aim’d at and study’d, that are more useful and more easily acquired. The Capacities you observe in prime Ministers, are of another Nature, and consist in being finish’d Courtiers, and thoroughly understanding the Art of pleasing and cajoling with Address. To procure a Prince what he wants, when it is known, and to be diligent in entertaining him with the Pleasures he calls for, are ordinary Services: Asking is no better than Complaining; therefore being forced to ask, is to have Cause of Complaint, and to see a Prince submit to the Slavery of it, argues great Rusticity in his Courtiers; a polite Minister penetrates into his Master’s Wishes, and furnishes him with what he delights in, without giving him the trouble to name it. Every common Flatterer can praise and extol promiscuously every thing that is said or done; and find Wisdom and Prudence in the most indifferent Actions; but it belongs to the skilful Courtier to set fine Glosses upon manifest Imperfections, and make every Failing, every Frailty of his Prince, have the real Appearance of the Virtues that are the nearest, or to speak more justly, the least opposite to them. By the Observance of these necessary Duties it is, that the Favour of Princes may be long preserv’d as well as obtain’d. Whoever can make himself agreeable at a Court, will seldom fail of being thought necessary; and when a Favourite has once established himself in the good Opinion of his Master, it is easy for him to make his own Family, engross the King’s Ear, and keep every body from him, but his own Creatures: Nor is it more difficult, in length of time, to turn out of the Administration every body that was not of his own bringing in, and constantly be tripping up the Heels of those, who attempt to raise themselves by any other Interest or Assistance. A prime Minister has by his Place great Advantages over all that oppose him; one of them is, that no body, without Exception, ever fill’d that Post, but who had many Enemies, whether he was a Plunderer or a Patriot: Which being well known, many things that are laid to a prime Minister’s Charge, are not credited among the impartial and more discreet Part of Mankind, even when they are true. As to the defeating and disappointing all the Envy and Malice they are generally attack’d with; if the Favourite was to do all that himself, it would certainly, as you say, require extraordinary Talents, and a great Capacity, as well as continual Vigilance and Application; but this is the Province of their Creatures, a Task divided into a great Number of Parts; and every body that has the least Dependance upon, or has any thing to hope from the Minister, makes it his Business and his Study, as it is his Interest, on the one hand, to cry up their Patron, magnify his Virtues and Abilities, and justify his Conduct; on the other, to exclaim against his Adversaries, blacken their Reputation, and play at them every Engine, and the same Stratagems that are made use of to supplant the Minister.

Hor. Then every well-polish’d Courtier is fit to be a prime Minister, without Learning, or Languages, Skill in Politicks, or any other Qualification besides.

Cleo. No other than what are often and easily met with: It is necessary, that he should be a Man, at least, of plain common Sense, and not remarkable for any gross Frailties or Imperfections; and of such there is no Scarcity almost in any Nation: He ought to be a Man of tolerable Health and Constitution, and one who delights in Vanity, that he may relish, as well as be able to bear, the gaudy Crouds that honour his Levées; the constant Addresses, Bows, and Cringes of Solicitors; and the rest of the Homage that is perpetually paid him. The Accomplishment he stands most in need of, is to be bold and resolute, so as not to be easily shock’d or ruffled; if he be thus qualify’d, has a good Memory, and is moreover able to attend a Multiplicity of Business, if not with a continual Presence of Mind, at least seemingly without Hurry or Perplexity, his Capacity can never fail of being extoll’d to the Skies.

Hor. You say nothing of his Virtue nor his Honesty; there is a vast Trust put in a prime Minister: If he should be covetous and have no Probity, nor Love for his Country, he might make strange Havock with the Publick Treasure.

Cleo. There is no Man that has any Pride, but he has some Value for his Reputation; and common Prudence is sufficient to hinder a Man of very indifferent Principles from stealing, where he would be in great Danger of being detected, and has no manner of Security that he shall not be punish’d for it.

Hor. But great Confidence is reposed in him where he cannot be traced; as in the Money for Secret Services, of which, for Reasons of State, it may be often improper even to mention, much more to scrutinize into the Particulars; and in Negotiations with other Courts, should he be only sway’d by Selfishness and private Views, without regard to Virtue or the Publick, is it not in his Power to betray his Country, sell the Nation, and do all manner of Mischief?

Cleo. Not amongst us, where Parliaments are every Year sitting. In Foreign Affairs nothing of moment can be transacted, but what all the World must know; and should any thing be done or attempted, that would be palpably ruinous to the Kingdom, and in the Opinion of Natives and Foreigners, grosly and manifestly clashing with our Interest, it would raise a general Clamour, and throw the Minister into Dangers, which no Man of the least Prudence, who intends to stay in his Country, would ever run into. As to the Money for Secret Services, and perhaps other Sums, which Ministers have the Disposal of, and where they have great Latitudes, I don’t question, but they have Opportunities of embezling the Nation’s Treasure: But to do this without being discover’d, it must be done sparingly, and with great Discretion: The malicious Overlookers that envy them their Places, and watch all their Motions, are a great Awe upon them: The Animosities between those Antagonists, and the Quarrels between Parties, are a considerable Part of the Nation’s Security.

Hor. But would it not be a greater Security to have Men of Honour, of Sense and Knowledge, of Application and Frugality, preferr’d to publick Employments?

Cleo. Yes, without doubt.

Hor. What Confidence can we have in the Justice or Integrity of Men; that, on the one hand, shew themselves on all Occasions mercenary and greedy after Riches; and on the other, make it evident, by their manner of living, that no Wealth or Estate could ever suffice to support their Expences, or satisfy their Desires? Besides, would it not be a great Encouragement to Virtue and Merit, if from the Posts of Honour and Profit all were to be debarr’d and excluded, that either wanted Capacity, or were Enemies to Business; all the selfish, ambitious, vain, and voluptuous?

Cleo. No body disputes it with you; and if Virtue, Religion, and future Happiness were sought after by the Generality of Mankind, with the same Sollicitude, as sensual Pleasure, Politeness, and worldly Glory are, it would certainly be best, that none but Men of good Lives, and known Ability, should have any Place in the Government whatever: But to expect that this ever should happen, or to live in hopes of it in a large, opulent and flourishing Kingdom, is to betray great Ignorance in human Affairs; and whoever reckons a general Temperance, Frugality, and Disinterestedness among the national Blessings, and at the same time sollicites Heaven for Ease and Plenty, and the Encrease of Trade, seems to me, little to understand what he is about. The best of all then not being to be had, let us look out for the next best, and we shall find, that of all possible Means to secure and perpetuate to Nations their Establishment, and whatever they value, there is no better Method than with wise Laws to guard and entrench their Constitution, and contrive such Forms of Administration, that the Common-Weal can receive no great Detriment from the Want of Knowledge or Probity of Ministers, if any of them should prove less able or honest, than they could wish them. The Publick Administration must always go forward; it is a Ship that can never lie at Anchor: The most knowing, the most virtuous, and the least self-interested Ministers are the best; but in the mean time there must be Ministers. Swearing and Drunkenness are crying Sins among Seafaring Men, and I should think it a very desirable Blessing to the Nation, if it was possible to reform them: But all this while we must have Sailors; and if none were to be admitted on board of any of his Majesty’s Ships, that had sworn above a thousand Oaths, or had been drunk above ten times in their Lives, I am persuaded that the Sea Service would suffer very much by the well-meaning Regulation.

Hor. Why don’t you speak more openly, and say that there is no Virtue or Probity in the World? for all the drift of your Discourse is tending to prove that.

Cleo. I have amply declared my self upon this Subject already in a former Conversation; and wonder you will lay again to my Charge what I once absolutely denied: I never thought that there were no virtuous or religious Men; what I differ in with the Flatterers of our Species, is about the Numbers, which they contend for; and I am persuaded that you your self, in reality, don’t believe that there are so many virtuous Men as you imagine you do.

Hor. How come you to know my Thoughts better than I do my self?

Cleo. You know I have tried you upon this Head already, when I ludicrously extoll’d and set a fine Gloss on the Merit of several Callings and Professions in the Society, from the lowest Stations of Life to the highest: It then plainly appear’d, that, tho’ you have a very high Opinion of Mankind in general, when we come to Particulars, you was as severe, and every whit as censorious, as my self. I must observe one thing to you, which is worth Consideration. Most, if not all, People are desirous of being thought impartial; yet nothing is more difficult than to preserve our Judgment unbiass’d, when we are influenc’d either by our Love or our Hatred; and how just and equitable soever People are, we see that their Friends are seldom so good, or their Enemies so bad, as they represent them, when they are angry with the one, or highly pleas’d with the other. For my Part, I don’t think that, generally speaking, Prime Ministers are much worse than their Adversaries, who, for their own Interest, defame them, and, at the same time, move Heaven and Earth to be in their Places. Let us look out for two Persons of Eminence, in any Court of Europe, that are equal in Merit and Capacity, and as well match’d in Virtues and Vices, but of contrary Parties; and whenever we meet with two such, one in Favour, and the other neglected, we shall always find, that whoever is uppermost, and in great Employ, has the Applause of his Party; and, if things go tollerably well, his Friends will attribute every good Success to his Conduct, and derive all his Actions from laudable Motives: The opposite Side can discover no Virtues in him; they will not allow him to act from any Principles but his Passions; and, if any thing be done amiss, are very sure that it would not have happen’d if their Patron had been in the same Post. This is the Way of the World. How immensely do often People of the same Kingdom differ in the Opinion they have of their Chiefs and Commanders, even when they are successful to Admiration! We have been Witnesses our selves, that one Part of the Nation has ascrib’d the Victories of a General, entirely to his consummate Knowledge in Martial Affairs, and superlative Capacity in Action; and maintain’d, that it was impossible for a Man to bear all the Toils and Fatigues he underwent with Alacrity, or to court the Dangers he voluntarily expos’d himself to, if he had not been supported, as well as animated, by the true Spirit of Heroism, and a most generous Love for his Country: These, you know, were the Sentiments of one Part of the Nation, whilst the other attributed all his Successes to the Bravery of his Troops, and the extraordinary Care that was taken at Home to supply his Army; and insisted upon it, that, from the whole Course of his Life, it was demonstrable, that he had never been buoy’d up or actuated by any other Principles than excess of Ambition, and an insatiable greediness after Riches.

Hor. I don’t know but I may have said so my self. But, after all, the Duke of Marlborough was a very great Man, an extraordinary Genius.

Cleo. Indeed was he, and I am glad to hear you own it at last.

Virtutem incolumem odimus, Sublatam ex oculis quærimus invidi.

Hor. A propos. I wish you would bid them stop for two or three Minutes: Some of the Horses perhaps may stale the while.

Cleo. No Excuses, pray. You command here. Besides, we have Time enough.—— Do you want to go out?

Hor. No; but I want to set down something, now I think of it, which I have heard you repeat several times. I have often had a mind to ask you for it, and it always went out of my Head again. It is the Epitaph which your Friend made upon the Duke

Cleo. Of Marlborough? with all my Heart. Have you Paper?

Hor. I’ll write it upon the Back of this Letter; and, as it happens, I mended my Pencil this Morning. How does it begin?

Cleo. Qui Belli, aut Pacis virtutibus astra petebant.

Hor. Well.

Cleo. Finxerunt homines Secula prisca Deos.

Hor. I have it. But tell me a whole Distich at a time; the Sense is clearer.

Cleo. Quæ Martem sine patre tulit, sine matre Minervam, Illustres Mendax Græcia jactet Avos.

Hor. That is really a happy Thought. Courage and Conduct: just the two Qualifications he excelled in. What’s the next?

Cleo. Anglia quem genuit jacet hâc, Homo, conditus Urnâ; Antiqui qualem non habuere Deum.

Hor. —— I thank you. They may go on now. I have seen several things since first I heard this Epitaph of you, that are manifestly borrow’d from it. Was it never publish’d?

Cleo. I believe not. The first time I saw it was the Day the Duke was buried, and ever since it has been handed about in Manuscript; but I never met with it in Print yet.

Hor. It is worth all his Fable of the Bees, in my Opinion.

Cleo. If you like it so well, I can shew you a Translation of it, lately done by a Gentleman of Oxford, if I have not lost it. It only takes in the first and last Distich, which indeed contain the main Thought: The second does not carry it on, and is rather a Digression.

Hor. But it demonstrates the Truth of the first, in a very convincing manner; and that Mars had no Father, and Minerva no Mother, is the most fortunate thing a Man could wish for, who wanted to prove that the Account we have of them is fabulous.

Cleo. Oh, here it is. I don’t know whether you can read it; I copied it in haste.

Hor. Very well.

The grateful Ages past a God declar’d, Who wisely council’d, or who bravely war’d:

Hence Greece her Mars and Pallas deify’d; Made him the Hero’s, her the Patriot’s Guide.

Ancients, within this Urn a Mortal lies; Shew me his Peer among your Deities.

It is very good.

Cleo. Very lively; and what is aim’d at in the Latin, is rather more clearly express’d in the English.

Hor. You know I am fond of no English Verse but Milton’s. But don’t let this hinder our Conversation.

Cleo. I was speaking of the Partiality of Mankind in general, and putting you in mind how differently Men judg’d of Actions, according as they liked or disliked the Persons that perform’d them.

Hor. But before that you was arguing against the Necessity, which I think there is, for Men of great Accomplishments and extraordinary Qualifications in the Administration of Publick Affairs. Had you any thing to add?

Cleo. No; at least I don’t remember that I had.

Hor. I don’t believe you have an ill Design in advancing these Notions; but supposing them to be true, I can’t comprehend that divulging them can have any other Effect than the Increase of Sloth and Ignorance; for if Men may fill the highest Places in the Government without Learning or Capacity, Genius or Knowledge, there’s an End of all the Labour of the Brain, and the Fatigue of hard Study.

Cleo. I have made no such general Assertion; but that an artful Man may make a considerable Figure in the highest Post of the Administration, and other great Employments, without extraordinary Talents, is certain: As to consummate Statesmen, I don’t believe there ever were three Persons upon Earth, at the same time, that deserv’d that Name. There is not a quarter of the Wisdom, solid Knowledge, or intrinsick Worth, in the World, that Men talk of, and compliment one another with; and of Virtue or Religion there is not an hundredth Part in Reality of what there is in Appearance.

Hor. I allow that those who set out from no better Motives, than Avarice and Ambition, aim at no other Ends but Wealth and Honour; which, if they can but get any ways they are satisfied; but Men, who act from Principles of Virtue and a publick Spirit, take Pains with Alacrity to attain the Accomplishments that will make them capable of serving their Country: And if Virtue be so scarce, how come there to be Men of Skill in their Professions? for that there are Men of Learning, and Men of Capacity, is most certain.

Cleo. The Foundation of all Accomplishments must be laid in our Youth, before we are able or allow’d to chuse for ourselves, or to judge, which is the most profitable way of employing our Time. It is to good Discipline, and the prudent Care of Parents and Masters, that Men are beholden for the greatest Part of their Improvements; and few Parents are so bad as not to wish their Offspring might be well accomplish’d: The same natural Affection, that makes Men take Pains to leave their Children rich, renders them sollicitous about their Education. Besides, it is unfashionable, and consequently a Disgrace, to neglect them. The chief Design of Parents in bringing up their Children to a Calling or Profession, is to procure them a Livelihood. What promotes and encourages Arts and Sciences, is the Reward, Money and Honour; and thousands of Perfections are attain’d to, that would have had no Existence, if Men had been less proud or less covetous. Ambition, Avarice, and often Necessity, are great Spurs to Industry and Application; and often rouse Men from Sloth and Indolence, when they are grown up, whom no Persuasions, or Chastisement of Fathers or Tutors, made any Impression upon in their Youth. Whilst Professions are lucrative, and have great Dignities belonging to them, there will always be Men that excell in them. In a large polite Nation therefore all sorts of Learning will ever abound, whilst the People flourish. Rich Parents, and such as can afford it, seldom fail bringing up their Children to Literature: From this inexhaustible Spring it is, that we always draw much larger Supplies than we stand in need of, for all the Callings and Professions where the Knowledge of the learned Languages is required. Of those that are brought up to Letters, some neglect them, and throw by their Books, as soon as they are their own Masters; others grow fonder of Study, as they increase in Years; but the greatest Part will always retain a Value for what has cost them Pains to acquire. Among the Wealthy, there will be always Lovers of Knowledge, as well as idle People: Every Science will have its Admirers, as Men differ in their Tastes and Pleasures; and there is no Part of Learning but some Body or other will look into it, and labour at it, from no better Principles, than some Men are Fox-hunters, and others take delight in Angling. Look upon the mighty Labours of Antiquaries, Botanists, and the Vertuoso’s in Butterflies, Cockle-shells, and other odd Productions of Nature; and mind the magnificent Terms they all make use of in their respective Provinces, and the pompous Names they often give, to what others, who have no Taste that way, would not think worth any Mortal’s Notice. Curiosity is often as bewitching to the Rich, as Lucre is to the Poor; and what Interest does in some, Vanity does in others; and great Wonders are often produced from a happy Mixture of both. Is it not amazing, that a temperate Man should be at the Expence of four or five Thousand a Year, or, which is much the same thing, be contented to lose the Interest of above a hundred thousand Pounds, to have the Reputation of being the Possessor and Owner of Rarities and Knicknacks in a very great abundance, at the same time that he loves Money, and continues slaving for it in his old Age? It is the Hopes either of Gain or Reputation, of large Revenues and great Dignities, that promote Learning; and when we say that any Calling, Art or Science, is not encouraged, we mean no more by it, than that the Masters or Professors of it are not sufficiently rewarded for their Pains, either with Honour or Profit. The most Holy Functions are no Exception to what I say; and few Ministers of the Gospel are so disinterested as to have a less regard to the Honours and Emoluments, that are or ought to be annex’d to their Employment, than they have to the Service and Benefit they should be of to others; and among those of them, that study hard and take uncommon Pains, it is not easily proved that many are excited to their extraordinary Labour by a publick Spirit, or Solicitude for the Spiritual Wellfare of the Laity: On the contrary, it is visible, in the greatest Part of them, that they are animated by the Love of Glory and the Hopes of Preferment; neither is it uncommon to see the most useful Parts of Learning neglected for the most trifling, when, from the latter, Men have Reason to hope that they shall have greater Opportunities of shewing their Parts, than offer themselves from the former. Ostentation and Envy have made more Authors than Virtue and Benevolence. Men of known Capacity and Erudition are often labouring hard to eclipse and ruin one another’s Glory. What Principle must we say two Adversaries act from, both Men of unquestionable good Sense and extensive Knowledge, when all the Skill and Prudence they are Masters of are not able to stifle, in their study’d Performances, and hide from the World the Rancour of their Minds, the Spleen and Animosity they both write with against one another?

Hor. I don’t say that such act from Principles of Virtue.

Cleo. Yet you know an Instance of this in two grave Divines, Men of Fame and great Merit, of whom each would think himself very much injured, should his Virtue be call’d in question.

Hor. When Men have an Opportunity, under pretence of Zeal for Religion, or the Publick Good, to vent their Passion, they take great Liberties. What was the Quarrel?

Cleo. De lana caprina.

Hor. A Trifle. I can’t guess yet.

Cleo. About the Metre of the Comick Poets among the Ancients.

Hor. I know what you mean now; the manner of scanding and chanting those Verses.

Cleo. Can you think of any thing belonging to Literature, of less Importance, or more useless?

Hor. Not readily.

Cleo. Yet the great Contest between them, you see, is which of them understands it best, and has known it the longest.

This Instance, I think, hints to us, how highly improbable it is, tho’ Men should act from no better Principles than Envy, Avarice and Ambition, that, when Learning is once establish’d, any Part of it, even the most unprofitable, should ever be neglected in such a large, opulent Nation as ours is; where there are so many Places of Honour, and great Revenues to be disposed of among Scholars.

Hor. But since Men are fit to serve in most Places with so little Capacity, as you insinuate, why should they give themselves that unnecessary trouble of studying hard, and acquiring more Learning, than there is occasion for?

Cleo. I thought, I had answer’d that already; a great many, because they take Delight in Study and Knowledge.

Hor. But there are Men that labour at it with so much Application, as to impair their Healths, and actually to kill themselves with the Fatigue of it.

Cleo. Not so many, as there are, that injure their Healths, and actually kill themselves with hard drinking, which is the most unreasonable Pleasure of the two, and a much greater Fatigue. But I don’t deny that there are Men, who take Pains to qualify themselves in order to serve their Country; what I insist upon, is, that the Number of those, who do the same thing to serve themselves with little regard to their Country, is infinitely greater. Mr. Hutcheson, who wrote the Inquiry into the Original of our Ideas of Beauty and Virtue, seems to be very expert at weighing and measuring the Quantities of Affection, Benevolence, &c. I wish that curious Metaphysician would give himself the Trouble, at his Leisure, to weigh two things separately: First, the real Love Men have for their Country, abstracted from Selfishness. Secondly, the Ambition they have, of being thought to act from that Love, tho’ they feel none. I wish, I say, that this ingenious Gentleman would once weigh these two asunder; and afterwards, having taken in impartially all he could find of either, in this or any other Nation, shew us in his demonstrative way, what Proportion the Quantities bore to each other.—— Quisque sibi commissus est, says Seneca; and certainly, it is not the Care of others, but the Care of itself, which Nature has trusted and charged every individual Creature with. When Men exert themselves in an extraordinary manner, they generally do it to be the better for it themselves; to excel, to be talk’d of, and to be preferr’d to others, that follow the same Business, or court the same Favours.

Hor. Do you think it more probable, that Men of Parts and Learning should be preferr’d, than others of less Capacity?

Cleo. Cæteris paribus, I do.

Hor. Then you must allow, that there is Virtue at least in those, who have the Disposal of Places.

Cleo. I don’t say there is not; but there is likewise Glory, and real Honour accruing to Patrons, for advancing Men of Merit; and if a Person, who has a good Living in his Gift, bestows it upon a very able Man, every Body applauds him, and every Parishioner is counted to be particularly obliged to him. A vain Man does not love to have his Choice disapprov’d of, and exclaim’d against by all the World, any more than a virtuous Man; and the Love of Applause, which is innate to our Species, would alone be sufficient to make the Generality of Men, and even the greatest part of the most vicious, always chuse the most worthy, out of any Number of Candidates; if they knew the Truth, and no stronger Motive arising from Consanguinity, Friendship, Interest, or something else, was to interfere with the Principle I named.

Hor. But, methinks, according to your System, those should be soonest preferr’d, that can best coax and flatter.

Cleo. Among the Learned there are Persons of Art and Address, that can mind their Studies without neglecting the World: These are the Men, that know how to ingratiate themselves with Persons of Quality; employing to the best advantage all their Parts and Industry for that Purpose. Do but look into the Lives and the Deportment of such eminent Men, as we have been speaking of, and you will soon discover the End and Advantages they seem to propose to themselves from their hard Study and severe Lucubrations. When you see Men in Holy Orders, without Call or Necessity, hovering about the Courts of Princes; when you see them continually addressing and scraping Acquaintance with the Favorites; when you hear them exclaim against the Luxury of the Age, and complain of the Necessity they are under, of complying with it; and at the same time you see, that they are forward, nay eager and take pains with Satisfaction, in their way of Living, to imitate the Beau Monde, as far as it is in their Power: That no sooner they are in Possession of one Preferment, but they are ready, and actually solliciting for another, more gainful and more reputable; and that on all Emergencies, Wealth, Power, Honour and Superiority are the things they grasp at, and take delight in; when, I say, you see these things, this Concurrence of Evidences, is it any longer difficult to guess at, or rather is there room to doubt of, the Principles they act from, or the Tendency of their Labours?

Hor. I have little to say to Priests, and do not look for Virtue from that Quarter.

Cleo. Yet you’ll find as much of it among Divines, as you will among any other Class of Men; but every where less in Reality, than there is in Appearance. No Body would be thought insincere, or to prevaricate; but there are few Men, tho’ they are so honest as to own what they would have, that will acquaint us with the true Reason, why they would have it: Therefore the Disagreement between the Words and Actions of Men is at no time more conspicuous, than when we would learn from them their Sentiments concerning the real Worth of Things. Virtue is without doubt the most valuable Treasure, which Man can be possess’d of; it has every Body’s good Word; but where is the Country in which it is heartily embraced, premia si tollas? Money, on the other hand, is deservedly call’d the Root of all Evil: There has not been a Moralist nor a Satyrist of Note, that has not had a Fling at it; yet what Pains are taken, and what Hazards are run to acquire it, under various Pretences of designing to do good with it! As for my part, I verily believe, that as an accessary Cause, it has done more Mischief in the World than any one thing besides: Yet it is impossible to name another, that is so absolutely necessary to the Order, Oeconomy, and the very Existence of the Civil Society; for as this is entirely built upon the Variety of our Wants, so the whole Superstructure is made up of the reciprocal Services, which Men do to each other. How to get these Services perform’d by others, when we have Occasion for them, is the grand and almost constant Sollicitude in Life of every individual Person. To expect, that others should serve us for nothing, is unreasonable; therefore all Commerce, that Men can have together, must be a continual bartering of one thing for another. The Seller, who transfers the Property of a Thing, has his own Interest as much at Heart as the Buyer, who purchases that Property; and, if you want or like a thing, the Owner of it, whatever Stock or Provision he may have of the same, or how greatly soever you may stand in need of it, will never part with it, but for a Consideration, which he likes better, than he does the thing you want. Which way shall I persuade a Man to serve me, when the Service, I can repay him in, is such as he does not want or care for? No Body, who is at Peace, and has no Contention with any of the Society, will do any thing for a Lawyer; and a Physician can purchase nothing of a Man, whose whole Family is in perfect Health. Money obviates and takes away all those Difficulties, by being an acceptable Reward for all the Services Men can do to one another.

Hor. But all Men valuing themselves above their Worth, every Body will over-rate his Labour. Would not this follow from your System?

Cleo. It certainly would, and does. But what is to be admired is, that the larger the Numbers are in a Society, the more extensive they have rendred the Variety of their Desires, and the more operose the Gratification of them is become among them by Custom; the less mischievous is the Consequence of that Evil, where they have the use of Money: Whereas, without it, the smaller the Number was of a Society, and the more strictly the Members of it, in supplying their Wants, would confine themselves to those only that were necessary for their Subsistance, the more easy it would be for them to agree about the reciprocal Services I spoke of. But to procure all the Comforts of Life, and what is call’d temporal Happiness, in a large polite Nation, would be every whit as practicable without Speech, as it would be without Money, or an Equivalent to be used instead of it. Where this is not wanting, and due Care is taken of it by the Legislature, it will always be the Standard, which the Worth of every Thing will be weigh’d by. There are great Blessings that arise from Necessity; and that every Body is obliged to eat and drink, is the Cement of civil Society. Let Men set what high Value they please upon themselves, that Labour, which most People are capable of doing, will ever be the cheapest. Nothing can be dear, of which there is great Plenty, how beneficial soever it may be to Man; and Scarcity inhances the Price of Things much oftener than the Usefulness of them. Hence it is evident why those Arts and Sciences will always be the most lucrative that cannot be attain’d to, but in great length of Time, by tedious Study and close Application; or else require a particular Genius, not often to be met with. It is likewise evident, to whose Lot, in all Societies, the hard and dirty Labour, which no Body would meddle with, if he could help it, will ever fall: But you have seen enough of this in the Fable of the Bees.

Hor. I have so, and one remarkable Saying I have read there on this Subject, which I shall never forget. The Poor, says the Author, have nothing to stir them up to labour, but their Wants, which it is Wisdom to relieve, but Folly to cure.

Cleo. I believe the Maxim to be just, and that it is not less calculated for the real Advantage of the Poor, than it appears to be for the Benefit of the Rich. For, among the labouring People, those will ever be the least wretched as to themselves, as well as most useful to the Publick, that being meanly born and bred, submit to the Station they are in with Chearfulness; and contented, that their Children should succeed them in the same low Condition, inure them from their Infancy to Labour and Submission, as well as the cheapest Diet and Apparel; when, on the contrary, that sort of them will always be the least serviceable to others, and themselves the most unhappy, who, dissatisfy’d with their Labour, are always grumbling and repining at the meanness of their Condition; and, under Pretence of having a great Regard for the Welfare of their Children, recommend the Education of them to the Charity of others; and you shall always find, that of this latter Class of Poor, the greatest Part are idle, sottish People, that, leading dissolute Lives themselves, are neglectful of their Families, and only want, as far as it is in their Power, to shake off the Burden of providing for their Brats from their own Shoulders.

Hor. I am no Advocate for Charity-Schools; yet I think it is barbarous, that the Children of the labouring Poor should be for ever pinn’d down, they, and all their Posterity, to that slavish Condition; and that those who are meanly born, what Parts or Genius soever they might be of, should be hinder’d and debarr’d from raising themselves higher.

Cleo. So should I think it barbarous, if what you speak of was done any where, or propos’d to be done. But there is no Degree of Men in Christendom that are pinn’d down, they and their Posterity, to Slavery for ever. Among the very lowest sort, there are fortunate Men in every Country; and we daily see Persons that, without Education or Friends, by their own Industry and Application, raise themselves from nothing to Mediocrity, and sometimes above it, if once they come rightly to love Money and take Delight in saving it: And this happens more often to People of common and mean Capacities, than it does to those of brighter Parts. But there is a prodigious Difference between debarring the Children of the Poor from ever rising higher in the World, and refusing to force Education upon Thousands of them promiscuously, when they should be more usefully employ’d. As some of the Rich must come to be Poor, so some of the Poor will come to be Rich in the common Course of Things. But that universal Benevolence, that should every where industriously lift up the indigent Labourer from his Meanness, would not be less injurious to the whole Kingdom than a tyrannical Power, that should, without a Cause, cast down the Wealthy from their Ease and Affluence. Let us suppose, that the hard and dirty Labour throughout the Nation requires three Millions of Hands, and that every Branch of it is perform’d by the Children of the Poor, Illiterate, and such as had little or no Education themselves; it is evident, that if a tenth Part of these Children, by Force and Design, were to be exempt from the lowest Drudgery, either there must be so much Work left undone, as would demand three hundred thousand People; or the Defect, occasion’d by the Numbers taken off, must be supply’d by the Children of others, that had been better bred.

Hor. So that what is done at first out of Charity to some, may, at long Run, prove to be Cruelty to others.

Cleo. And will, depend upon it. In the Compound of all Nations, the different Degrees of Men ought to bear a certain Proportion to each other, as to Numbers, in order to render the whole a well-proportion’d Mixture. And as this due Proportion is the Result and natural Consequence of the difference there is in the Qualifications of Men, and the Vicissitudes that happen among them, so it is never better attained to, or preserv’d, than when no body meddles with it. Hence we may learn, how the short-sighted Wisdom, of perhaps well-meaning People, may rob us of a Felicity, that would flow spontaneously from the Nature of every large Society, if none were to divert or interrupt the Stream.

Hor. I don’t care to enter into these abstruse Matters; what have you further to say in Praise of Money?

Cleo. I have no design to speak either for, or against it; but be it good or bad, the Power and Dominion of it are both of vast extent, and the Influence of it upon Mankind has never been stronger or more general in any Empire, State or Kingdom, than in the most knowing and politest Ages, when they were in their greatest Grandeur and Prosperity; and when Arts and Sciences were the most flourishing in them: Therefore the Invention of Money seems to me to be a thing more skilfully adapted to the whole Bent of our Nature, than any other of human Contrivance. There is no greater remedy against Sloth or Stubbornness; and with Astonishment I have beheld the Readiness and Alacrity with which it often makes the proudest Men pay Homage to their Inferiors: It purchases all Services and cancels all Debts; nay, it does more, for when a Person is employ’d in his Occupation, and he who sets him to work, a good Pay-Master, how laborious, how difficult, or irksome soever the Service be, the Obligation is always reckoned to lie upon him who performs it.

Hor. Don’t you think, that many eminent Men in the learned Professions would dissent from you in this?

Cleo. I know very well, that none ought to do it, if ever they courted Business or hunted after Employment.

Hor. All you have said is true, among mercenary People; but upon noble Minds that despise Lucre, Honour has a far greater Efficacy than Money.

Cleo. The highest Titles, and the most illustrious Births are no Security against Covetousness; and Persons of the first Quality, that are actually generous and munificent, are often as greedy after Gain, when it is worth their while, as the most sordid Mechanicks are for Trifles; The Year Twenty has taught us, how difficult it is to find out those noble Minds that despise Lucre, when there is a Prospect of getting vastly. Besides, nothing is more universally charming than Money; it suits with every Station; the high, the low, the wealthy, and the poor: whereas Honour has little influence on the mean, slaving People, and rarely affects any of the vulgar; but if it does, Money will almost every where purchase Honour; nay, Riches of themselves are an honour to all those, who know how to use them fashionably. Honour on the contrary wants Riches for its support; without them it is a dead Weight that oppresses its Owner; and Titles of Honour, joyn’d to a necessitous Condition, are a greater Burden together, than the same degree of Poverty is alone: for the higher a Man’s Quality is, the more considerable are his Wants in Life; but the more Money he has, the better he is able to supply the greatest Extravagancy of them. Lucre is the best Restorative in the World, in a literal Sense, and works upon the Spirits mechanically; for it is not only a Spur, that excites Men to labour, and makes them in love with it; but it likewise gives Relief in Weariness, and actually supports Men in all Fatigues and Difficulties. A Labourer of any sort, who is paid in proportion to his Diligence, can do more work than another, who is paid by the Day or the Week, and has standing Wages.

Hor. Don’t you think then, that there are Men in laborious Offices, who for a fix’d Salary discharge their Duties with Diligence and Assiduity?

Cleo. Yes, many; but there is no Place or Employment, in which there are required or expected, that continual Attendance and uncommon Severity of Application, that some Men harrass and punish themselves with by Choice, when every fresh Trouble meets with a new Recompence; and you never saw Men so entirely devote themselves to their Calling, and pursue Business with that Eagerness, Dispatch and Perseverance in any Office or Preferment, in which the yearly Income is certain and unalterable, as they often do in those Professions, where the Reward continually accompanies the Labour, and the Fee immediately, either precedes the Service they do to others, as it is with the Lawyers, or follows it, as it is with the Physicians.—— I am sure you have hinted at this in our first Conversation yourself.

Hor. Here’s the Castle before us.

Cleo. Which I suppose you are not sorry for.

Hor. Indeed I am, and would have been glad to have heard you speak of Kings and other Sovereigns, with the same Candor as well as Freedom, with which you have treated Prime Ministers and their envious Adversaries. When I see a Man entirely impartial, I shall always do him that Justice, as to think, that, if he is not in the right in what he says, at least he aims at Truth. The more I examine your Sentiments, by what I see in the World, the more I am obliged to come into them; and all this Morning I have said nothing in Opposition to you, but to be better inform’d, and to give you an Opportunity to explain yourself more amply. I am your Convert, and shall henceforth look upon the Fable of the Bees very differently from what I did; for tho’ in the Characteristicks the Language and the Diction are better, the System of Man’s Sociableness is more lovely and more plausible, and Things are set off with more Art and Learning; yet in the other there is certainly more Truth, and Nature is more faithfully copied in it, almost every where.

Cleo. I wish you would read them both once more, and, after that, I believe you’ll say that you never saw two Authors who seem to have wrote with more different Views. My Friend, the Author of the Fable, to engage and keep his Readers in good Humour, seems to be very merry, and to do something else, whilst he detects the Corruption of our Nature; and, having shewn Man to himself in various Lights, he points indirectly at the Necessity, not only of Revelation and Believing, but likewise of the Practice of Christianity, manifestly to be seen in Men’s Lives.

Hor. I have not observ’d that: Which way has he done it indirectly?

Cleo. By exposing, on the one hand, the Vanity of the World, and the most polite Enjoyments of it; and, on the other, the Insufficiency of Human Reason and Heathen Virtue to procure real Felicity; for I cannot see what other Meaning a Man could have by doing this in a Christian Country, and among People, that all pretend to seek after Happiness.

Hor. And what say you of Lord Shaftsbury?

Cleo. First, I agree with you, that he was a Man of Erudition, and a very polite Writer; he has display’d a copious Imagination, and a fine Turn of thinking, in courtly Language and nervous Expressions: But as, on the one hand, it must be confess’d, that his Sentiments on Liberty and Humanity are noble and sublime, and that there is nothing trite or vulgar in the Characteristicks; so, on the other, it cannot be denied, that the Ideas he had form’d of the Goodness and Excellency of our Nature, were as romantick and chimerical as they are beautiful and amiable; that he labour’d hard to unite two Contraries that can never be reconcil’d together, Innocence of Manners and worldly Greatness; that to compass this End he favour’d Deism, and, under Pretence of lashing Priestcraft and Superstition, attack’d the Bible it self; and lastly, that by ridiculing many Passages of Holy Writ, he seems to have endeavour’d to sap the Foundation of all reveal’d Religion, with Design of establishing Heathen Virtue on the Ruins of Christianity.