Miscellaneous Writings and Speeches - Volume 2 by Thomas Babington Macaulay (best e reader for epub .txt) 📕

that wolves cannot possibly spare children.

Mr Bentham proceeds to attack another position which he conceives us to maintain:-

"Secondly, That a government not under the control of the community (for there is no question upon any other) 'MAY SOON BE SATURATED.' Tell it not in Bow Street, whisper it not in Hatton Garden,-that there is a plan for preventing injustice by 'saturation.' With what peals of unearthly merriment would Minos, Aeacus, and Rhadamanthus be aroused upon their benches, if the 'light wings of saffron and of blue' should bear this theory into their grim domains! Why do not the owners of pocket- handkerchiefs try to 'saturate?' Why does not the cheated publican beg leave to check the gulosity of his defrauder with a repetatur haustus, and the pummelled plaintiff neutralise the malice of his adversary, by requesting to have the rest of the beating in presence of the court,-if it is not that such conduct would run counter to all the conclusions of experience, and be the procreation of the mischief it affected to destroy? Woful is the man whose wealth depends on his having more than somebody else can be persuaded to take from him; and woful also is the people that is in such a case!"

Now this is certainly very pleasant writing: but there is no great difficulty in answering the argument. The real reason which makes it absurd to think of preventing theft by pensioning off thieves is this, that there is no limit to the number of thieves. If there were only a hundred thieves in a place, and we were quite sure that no person not already addicted to theft would take to it, it might become a question whether to keep the thieves from dishonesty by raising them above distress would not be a better course than to employ officers against them. But the actual cases are not parallel. Every man who chooses can become a thief; but a man cannot become a king or a member of the aristocracy whenever he chooses. The number of the depredators is limited; and therefore the amount of depredation, so far as physical pleasures are concerned, must be limited also. Now, we made the remark which Mr Bentham censures with reference to physical pleasures only. The pleasures of ostentation, of taste, of revenge, and other pleasures of the same description, have, we distinctly allowed, no limit. Our words are these:-"a king or an aristocracy may be supplied to satiety with CORPORAL PLEASURES, at an expense which the rudest and poorest community would scarcely feel." Does Mr Bentham deny this? If he does, we leave him to Mr Mill. "What," says that philosopher, in his Essay on Education, "what are the ordinary pursuits of wealth and power, which kindle to such a height the ardour of mankind? Not the mere love of eating and of drinking, or all the physical objects together which wealth can purchase or power command. With these every man is in the long run speedily satisfied." What the difference is between being speedily satisfied and being soon saturated, we leave Mr Bentham and Mr Mill to settle together.

The word "saturation," however, seems to provoke Mr Bentham's mirth. It certainly did not strike us as very pure English; but, as Mr Mill used it, we supposed it to be good Benthamese. With the latter language we are not critically acquainted, though, as it has many roots in common with our mother tongue, we can contrive, by the help of a converted Utilitarian, who attends us in the capacity of Moonshee, to make out a little. But Mr Bentham's authority is of course decisive; and we bow to it.

Mr Bentham next represents us as maintaining:-

"Thirdly, That 'though there may be some tastes and propensities that have no point of saturation, there exists a sufficient check in the desire of the good opinion of others.' The misfortune of this argument is, that no man cares for the good opinion of those he has been accustomed to wrong, If oysters have opinions, it is probable they think very ill of those who eat them in August; but small is the effect upon the autumnal glutton that engulfs their gentle substances within his own. The planter and the slave- driver care just as much about negro opinion, as the epicure about the sentiments of oysters. M. Ude throwing live eels into the fire as a kindly method of divesting them of the unsavoury oil that lodges beneath their skins, is not more convinced of the immense aggregate of good which arises to the lordlier parts of the creation, than is the gentle peer who strips his fellow man of country and of family for a wild-fowl slain. The goodly landowner, who lives by morsels squeezed indiscriminately from the waxy hands of the cobbler and the polluted ones of the nightman, is in no small degree the object of both hatred and contempt; but it is to be feared that he is a long way from feeling them to be intolerable. The principle of 'At mihi plaudo ipse domi, simul ac nummos contemplor in arca,' is sufficient to make a wide interval between the opinions of the plaintiff and defendant in such cases. In short, to banish law and leave all plaintiffs to trust to the desire of reputation on the opposite side, would only be transporting the theory of the Whigs from the House of Commons to Westminster Hall."

Now, in the first place, we never maintained the proposition which Mr Bentham puts into our mouths. We said, and say, that there is a CERTAIN check to the rapacity and cruelty of men, in their desire of the good opinion of others. We never said that it was sufficient. Let Mr Mill show it to be insufficient. It is enough for us to prove that there is a set-off against the principle from which Mr Mill deduces the whole theory of government. The balance may be, and, we believe, will be, against despotism and the narrower forms of aristocracy. But what is this to the correctness or incorrectness of Mr Mill's accounts? The question is not, whether the motives which lead rulers to behave ill are stronger than those which lead them to behave well;-but, whether we ought to form a theory of government by looking ONLY at the motives which lead rulers to behave ill and never noticing those which lead them to behave well.

Absolute rulers, says Mr Bentham, do not care for the good opinion of their subjects; for no man cares for the good opinion of those whom he has been accustomed to wrong. By Mr Bentham's leave, this is a plain begging of the question. The point at issue is this:-Will kings and nobles wrong the people? The argument in favour of kings and nobles is this:-they will not wrong the people, because they care for the good opinion of the people. But this argument Mr Bentham meets thus:-they will not care for the good opinion of the people, because they are accustomed to wrong the people.

Here Mr Mill differs, as usual, from Mr Bentham. "The greatest princes," says he, in his Essay on Education, "the most despotical masters of human destiny, when asked what they aim at by their wars and conquests, would answer, if sincere, as Frederick of Prussia answered, pour faire parler de soi;-to occupy a large space in the admiration of mankind." Putting Mr Mill's and Mr Bentham's principles together, we might make out very easily that "the greatest princes, the most despotical masters of human destiny," would never abuse their power.

A man who has been long accustomed to injure people must also have been long accustomed to do without their love, and to endure their aversion. Such a man may not miss the pleasure of popularity; for men seldom miss a pleasure which they have long denied themselves. An old tyrant does without popularity just as an old water-drinker does without wine. But, though it is perfectly true that men who for the good of their health have long abstained from wine feel the want of it very little, it would be absurd to infer that men will always abstain from wine when their health requires that they should do so. And it would be equally absurd to say, because men who have been accustomed to oppress care little for popularity, that men will therefore necessarily prefer the pleasure of oppression to those of popularity.

Then, again, a man may be accustomed to wrong people in one point and not in another. He may care for their good opinion with regard to one point and not with regard to another. The Regent Orleans laughed at charges of impiety, libertinism, extravagance, idleness, disgraceful promotions. But the slightest allusion to the charge of poisoning threw him into convulsions. Louis the Fifteenth braved the hatred and contempt of his subjects during many years of the most odious and imbecile misgovernment. But, when a report was spread that he used human blood for his baths, he was almost driven mad by it. Surely Mr Bentham's position "that no man cares for the good opinion of those whom he has been accustomed to wrong" would be objectionable, as far too sweeping and indiscriminate, even if it did not involve, as in the present case we have shown that it does, a direct begging of the question at issue.

Mr Bentham proceeds:-

"Fourthly, The Edinburgh Reviewers are of opinion, that 'it might, with no small plausibility, be maintained, that in many countries, there are two classes which, in some degree, answer to this description;' [viz.] 'that the poor compose the class which government is established to restrain; and the people of some property the class to which the powers of government may without danger be confided.'

"They take great pains, it is true, to say this and not to say it. They shuffle and creep about, to secure a hole to escape at, if 'what they do not assert' should be found in any degree inconvenient. A man might waste his life in trying to find out whether the Misses of the 'Edinburgh' mean to say Yes or No in their political coquetry. But whichever way the lovely spinsters may decide, it is diametrically opposed to history and the evidence of facts, that the poor ARE the class whom there is any difficulty in restraining. It is not the poor but the rich that have a propensity to take the property of other people. There is no instance upon earth of the poor having combined to take away the property of the rich; and all the instances habitually brought forward in support of it are gross misrepresentations, founded upon the most necessary acts of self-defence on the part of the most numerous classes. Such a misrepresentation is the common one of the Agrarian law; which was nothing but an attempt on the part of the Roman people to get back some part of what had been taken from them by undisguised robbery. Such another is the stock example of the French Revolution, appealed to by the 'Edinburgh Review' in the actual case. It is utterly untrue that the French Revolution took place because 'the poor began to compare their cottages and salads with the hotels and banquets of the rich;' it took place because they were robbed of their cottages and salads to support the hotels and banquets of their oppressors. It is utterly untrue