Cato's Letters/Letter 48
SIR, While I have been reading history, or considering the state of human affairs, how woefully they are neglected, how foolishly managed, or how wickedly disconcerted and confounded, in the most and best countries: When I have remembered how large, every where, is the source of mischief, how easily it is set a running, and how plentifully it flows; how it is daily breaking into new channels, and yet none of the old ones are ever suffered to wax dry: I have been apt to wonder, that the general condition of mankind, though already vastly unhappy, is not still worse.
Pope Aeneas Sylvius must have had such reflections as these, when he said, that this world did, in a great measure, govern itself. He had many examples before his eyes, how easy it was to govern wretchedly, and yet continue to govern. The papacy itself might particularly have furnished him with many examples. It is a fairy dominion, founded upon non-entities, inventions, and abominations; supported by lies and terrors; exercised with cruelty, craft, and rapine; and producing meanness, delusion, and poverty, where-ever it prevails.
What could appear more strange, incredible, and shameful, than to see a mean monk, residing in a corner of the world, and ruling and plundering it all; living in crimes, pride and folly, and controlling Christendom by the sounds of humility, holiness, and infallibility; subsisting upon the spoils and industry of nations, and engaging nations in a blind conspiracy against themselves, for the defence of their oppressor; pronouncing the peace of God to mankind, and animating mankind to continual quarrels and slaughters; declaring himself the vicar of Christ, and making unrelenting war against the followers of Christ; and, finally, the father of Christendom, and the destroyer of Christians.
All this villainy and impudence was obvious to common sense, and felt by long experience. But how little do men see, when they are taught to be afraid of their eye-sight! Even the Reformation, one of the greatest blessings that ever befell Europe, has but partially removed this mighty and enormous usurpation. The root of the evil still remains: and men are not yet weary of fighting about words, subtleties, chimeras, and about the shape of their thoughts and imagination; a thing as much out of their own power, as the shape of their limbs, or the motion of the winds: The issue and design of all which is, that their leaders in strife reap the fruits of it, and gather the spoils, the whole spoils of those battles, in which craft only blows the trumpet, while ignorance wields the sword, and runs all the danger.
If in this, as in other wars, none would fight but those that are paid, or find their account in fighting, the combatants would soon be reduced to a few; and they too would quickly leave a field where there was no booty.
Will the world never learn, that one man's corn grows not the worse, because another man uses different words in his devotion? That pride and anger, wealth and power, are of no religion? And that religion is inseparable from charity and peace?
I am told, that the famous combustion raised some years ago at Hamburgh, by one Krumbultz, a divine, and in which that free city had like to have perished, was occasioned by this momentous question, namely, whether in the Lord's Prayer we should say, Our Father, or, Father, our. A hopeful point of debate, to be the cause of civil dissension, and a true specimen of the importance and consequences of ecclesiastical disputes, and of the spirit of those that manage them!
It is a shameful satire upon the wickedness of some, and the weakness of others, thus to endanger the peace of society and their own, for the sake of a sound; to be thus eager for trifles; thus to concern heaven and earth in behalf of conceits, which of themselves concern neither: but, as they are generally managed, do both provoke God, and hurt men. But so it will ever be, as long as men, in possession of reverence, find their ends and gratifications in fetching knotty distinctions out of the plain word of God and making them of equal importance with it.
Thus unhappy has the greatest part of the world been, and is, in its ghostly government; two words which are a contradiction to each other; since the mind and understanding, in which alone all religion that is rational doth reside, can never be altered or controlled by any other means than that of counsel, reasoning, and exhortation; which method is utterly inconsistent with force and positive authority, as the same are implied in the idea of government.
Nor can I say, that mankind have been more happy in their civil lot, and in the administration of their temporal affairs; which are almost every where in a wretched situation, and they themselves under the iron hand of the oppressor. The whole terraqueous globe cannot shew five free kingdoms; nor perhaps half so many kings, who make the ease and prosperity of their people their care.
In enslaved countries (that is, in all countries, except our own, and a very few more) the good of the governed is so far from entering into the hearts and counsels of the governors, that it is opposite to the genius of their politicks, either to do them good, or to suffer them to acquire it for themselves. Their happiness and security, which are the very ends of magistracy, would be terrible to their magistrates; who, being the publick enemies of their country, are forced, for their own safety, to leave their people none.
How vile is that government, and those governors, whose only strength lies in whips and chains; a sort of instrument of servitude, which it would much better become the baseness of these men's natures to wear themselves, than to inflict upon others! A prince of slaves is a slave; he is only the biggest and the worst; just as the chief of the banditti is one of them. Such a prince is but a national executioner, and for a scepter he carries a bloody knife.
Such, for the most part, by far the most part, are the governors of the world: They derive their whole greatness, plenty, splendor, and security, from the misery, poverty, peril, and destruction of the governed. Whoever makes just, equal, and impartial laws, does, by doing so, but declare to the people, Be wicked at your peril: But he who rules them by terrors and standing armies, does, in effect, tell them in a terrible tone, Be happy if you dare.
Who, that has human compassion, can help feeling the sorrows of his wretched race, and behold, unconcerned, the forlorn and abject state of mankind? Monks deceiving, alarming, and sponging them; their governors taxing, mulcting, and squeezing them! Soldiers harrassing, oppressing, and butchering them! And, in short, all the bitter evils and crying miseries in human power to inflict, deliberately and daily inflicted upon them! Nor do things mend; on the contrary, the mischiefs and misfortunes of the world grow hourly greater, and its inhabitants thinner.
All these black considerations would lead a man, who had no other spirit or guide but that of nature, to think that providence, tempted by the sins of men, had long ago renounced them, or signed a decree of vengeance against them, which has ever since been dreadfully executed, and continues to be.
If one was to consider mankind in theory only, his own species would make no small figure in his imagination; he would see them formed by a divine hand, and according to a divine model; possessed of all the advantages of strength and contrivance, guided by reason, made wise by observation, and cautious by their own foresight and the experience of others; directed by laws and human constitutions; rendered discerning by the frequent trials of good and evil, and many of them enlightened by divine revelation: He would see them lords of the creation, arbiters of their own condition and felicity, invested with the use and property of sea and land, and with dominion over every other creature.
Thus mankind appear in speculation, powerful, wise, just, equal, and happy. But viewed in another light, they make another appearance. They use one another worse than they do the beasts of the field; and, by the wretched and monstrous oeconomy and government, almost every where found amongst them, they would seem not to have more understanding, as they have certainly less happiness. The beasts no where appoint or suffer one of their own herd to monopolize the whole soil, to engross every advantage to himself, to deprive them of all, to kill and destroy, to disperse and to starve them at his pleasure. Every one of them equally enjoys the shelter and pasture, the air and the water, which nature makes common to them all.
But men, their masters, cannot boast such security and justice: they generally live at the mere mercy of one, one of themselves, whose views suffer him to have no mercy. He is often a madman, often an idiot, often a destroyer; and the whole art of his government consisting in oppressing and terrifying, no other talent is required but a merciless spirit and brutal force.
Such is an arbitrary prince, and the descendants of Adam know few others. Sometimes a creature is seen to start into imperial power, whom the world never knew before, or knew only for his infamy: Taken out of the stews or out of a dungeon, into a throne; and without knowing how to rule himself, he rules an empire; living a recluse, and seen by nobody, he governs all but the women or parasites, who govern him: Millions of men, and their properties, are at the sole discretion of one who has none; and a creature void of humanity disposes wantonly of a great part of human kind.
This is the dismal state of all Asia and of all Africa, except a few free towns. The spirit of their monarchs, which is generally alike, may be seen in a story (among many others) which Knox tells us of the King of Ceylon, who, being in danger of drowning, was saved by the officious affection or ambition of one of his slaves, who leaped into the water, and ventured his own life to preserve his master's. This, one would think, was the greatest and most heroick kindness that one man could do another. But mark how the monarch requites it! why, the first thing he did after he came to himself, was to order the belly of his preserver to be ripped up, for daring to touch the person of his sacred Majesty.
Nature has prepared many advantages and pleasures for the use of mankind, given them taste to enjoy them, and sagacity to improve them: But their governors, almost universally, frustrate the kind purposes of nature, render her beneficence abortive, and mar all human happiness. They have successfully studied the arts of misery, and propagated the practice.
It is a melancholy reflection, that when human affairs are put into a bad way, where they do not speedily recover, they never recover, or rarely ever. One great reason is, that power is always on the worst side, either promoting mischief, or preventing its removal; and the champions of dishonesty and oppression are more artful and better paid than the patrons of justice and innocence.
It has hitherto been the good fortune of England (and I hope always will be) when attempts have been made upon its liberty, to recover it before it was gone, at least before the sense of it was gone. And therefore it still subsists in spite of all the powerful, popular, and sanctified attacks that have been made, and frequently made, upon it. Let us make much of it; while it remains, it will make us amends for all the losses and miscarriages which we have fallen under, or may fall under, and will enable us to get the better of them. It is the root of our felicity, and all our civil advantages grow from it. By it we exceed almost all other nations, many more degrees than some of them exceed us in sun and soil: We are men, and they are slaves. Only government founded upon liberty, is a publick blessing; without liberty, it is a publick curse, and a publick warrant for depredation and slaughter.
Let us therefore remember the mighty difference between ourselves and other nations, and the glorious cause of it, and always dearly cherish it. We are not the prey of monks, or janizaries, or dragoons, nor the blind slaves of unaccountable will and pleasure. Our lives and properties are secured by the best bulwark in the world, that of laws made by ourselves, and executed by our magistrates, who are likewise made by us; and when they are dishonestly executed, or wilfully neglected, our constitution affords a remedy, a tried and a practicable remedy. And as no nation ever lost its liberty but by the force of foreign invaders, or the domestick treachery of its own magistrates; we have the sea and a great navy for our defenders against the former; and exorbitancies of the other are prevented or restrained by an excellent counterpoise, in the frame of our legislature.
That we may be for ever able to boast of all these blessings, these glorious and uncommon blessings, is the cordial wish and passionate prayer of
G Yours, &c.