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Of population and provision; and of agriculture and commerce, as subservient thereto.

THE final view of all rational politics is, to produce the greatest quantity of happiness in a given tract of country. The riches, strength and glory, of nations; the topics which history celebrates, and which alone almost engage the praises and possess the admiration of man-' kind; have no value farther than as they contribute to this end. When they interfere with it, they are evils, and not the less real for the splendour that surrounds them.

Secondly, Although we speak of communities as of sentient beings; although we ascribe to them happiness and misery, desires, interests, and passions; nothing really exists or feels but individuals. The happiness of a people is made up of the happiness of single persons; and the quantity of happiness can only be augmented by increasing the number of the percipients, or the pleasure of their perceptions.

Thirdly, Notwithstanding that diversity of condition, especially different degrees of plenty, freedom, and security, greatly vary the quantity of happiness enjoyed by the same number of individuals; and notwithstanding that extreme cases may be found, of human beings so galled by the rigours of slavery, that the increase of numbers is only the amplification of misery; yet, within certain limits, and within those limits to which civil life is diversified under the temperate governments that obtain in Europe, it may be affirmed, I think, with certainty, that the quantity of happiness produced in any given district, so far depends upon the number of inhabitants, that in comparing adjoining periods in the same country, the collective happiness will be nearly in the exact proportion of the numbers, that is, twice the number of inhabitants will produce double the quantity of happiness; in distant periods, and different countries, under great changes, or great dissimilitude of civil condition, although the proportion of enjoyment may fall much short of that of the numbers, yet still any considerable excess of numbers will usually carry with it a preponderation of happiness; that, at least, it may and ought to be assumed in all political deliberations, that a larger portion of happiness is enjoyed amongst ten persons, possessing the means of healthy subsistence, than can be produced by five persons, under every advantage of power, affluence, and luxury.

From these principles it follows, that the quantity of happiness in a given district, although it is possible it may be increased, the number of inhabitants remaining the same, is chiefly and most naturally: affected by alteration of the numbers: that, consequently, the decay of population is the greatest evil that a state can suffer; and the im provement of it the object which ought, in all countries, to be aimed at in preference to every other political purpose whatsoever.

The importance of population, and the superiority of it to every other national advantage, are points necessary to be inculcated, and to be understood; inasmuch as false estimates, or fantastic notions,

of national grandeur, are perpetually drawing the attention of statesmen and legislators from the care of this, which is, at all times, the true and absolute interest of a country: for which reason, we have stated these points with unusual formality. We will confess, however, that a competition can seldom arise between the advancement of population and any measure of sober utility; because, in the ordinary progress of human affairs, whatever, in any way, contributes to make a people happier, tends to reader them more numerous.

In the fecundity of the human, as of every other species of animals, nature has provided for an indefinite multiplication. Mankind have increased to their present number from a single pair: the offspring of early marriages, in the ordinary course of procreation, do more than replace the parents: in countries, and under circumstances, very favourable to subsistence, the population has been doubled in the space of twenty years; the havock occasioned by wars, earthquakes, famine, or pestilence, is usually repaired in a short time. These indications sufficiently demonstrate the tendency of nature, in the human species, to a continual increase of its numbers. It becomes therefore a question that may reasonably be propounded, what are the causes which confine or check the natural progress of this multiplication? And the answer which first presents itself to the thoughts of the inquirer is, that the population of a country must stop when the country can maintain no more, that is, when the inhabitants are already so numerous as to exhaust all the provisions which the soil can be made to produce. This, however, though an insuperable bar, will seldom be found to be that which actually checks the progress of population in any country of the world; because the number of the people have seldom, in any country, arrived at this limit, or even approached to it. The fertility of the ground, in temperate regions, is capable of being improved by cultivation, to an extent which is unknown; much, however, beyond the state of improvement in any country in Europe. In our own, which holds almost the first place in the knowledge and encouragement of agriculture, let it only be supposed that every field in England, of the same original quality with those in the neighbourhood of the metropolis, and consequently capable of the same fertility, were by a like management made to yield an equal produce; and it may be asserted, I believe with truth, that the quantity of human provision raised in the island would be increased five-fold. The two principles, therefore, upon which population seems primarily to depend, the fecundity of the species, and the capacity of the soil, would in most, perhaps in all countries, enable it to proceed much farther than it has yet advanced. The number of marriageable women, who, in each country remain unmarried, afford a computation how much the agency of nature in the diffusion of human life is cramped and contracted: and the quantity of waste, neglected, or mismanaged surface, together with a comparison, like the preceding, of the crops raised from the soil in the neighbourhood of populous cities, and under a perfect state of cultivation, with those which lands of equal or superior quality yield in different situations, -will shew in what proportion the indigenous productions of the earth are capable of being farther augmented.

The fundamental proposition upon the subject of population, which

must guide every endeavour to improve it, and from which every conclusion concerning it may be deduced, is this: "Wherever the commerce between the sexes is regulated by marriage, and a provision for that mode of subsistence, to which each class of the community is accustomed, can be procured with ease and certainty, there the number of the people will increase; and the rapidity, as well as the extent, of the increase, will be proportioned to the degree in which these causes exist."

This proposition we will draw out into the several principles which

it contains.

I. First, the proposition asserts the "necessity of confining the intercourse of the sexes to the marriage union." It is only in the marriage union that this intercourse is sufficiently prolific. Beside which, family establishments alone are fitted to perpetuate a succession of generations. The offspring of a vague and promiscuous concubinage are not only few, and liable to perish by neglect, but are seldom prepared for or introduced into situations suited to the raising of families of their own. Hence the advantages of marriages. Now nature, in the constitution of the sexes, has provided a stimulus which will infallibly secure the frequency of marriages, with all their beneficial effects upon the state of population, provided the male part of the species be prohibited from irregular gratifications. This impulse, which is sufficient to surmount almost every impediment to marriage, will operate in proportion to the difficulty, expense, danger, or infamy, the sense of guilt, or the fear of punishment, which attend licentious indulgences. Wherefore, in countries in which subsistence is become scarce, it behoves the state to watch over the public morals with increased solicitude; for nothing but the instinct of nature, under the restraint of chastity, will induce men to undertake the labour or consent to the sacrifice of personal liberty and indulgence, which the support of a family, in such circumstances, requires.

II. The second requisite which our proposition states as necessary to the success of population, is, "the ease and certainty with which a provision can be procured for that mode of subsistence to which each class of the community is accustomed." It is not enough that men's natural wants be supplied; that a provision adequate to the real exigencies of human life be attainable: habitual superfluities become actual wants; opinion and fashion convert articles of ornament and luxury into necessaries of life. And it must not be expected from men in general, at least in the present relaxed state of morals and discipline, that they will enter into marriages which degrade their condition, reduce their mode of living, deprive them of the accommodations to which they have been accustomed, or even of those ornaments and appendages of rank and station which they have been taught to regard as belonging to their birth, or class, or profession, or place in society. The same consideration, namely, a view to their accustomed mode of life, which is so apparent in the superior orders of the people, has no less influence upon those ranks which compose the mass of the community. The kind and quality of food and liquor, the species of habitation, furniture, and clothing, to which the common people of each country are habituated, must be attainable with ease and certainty, before marriages will be sufficiently early and general to carry the pro

gress of population to its just extent. It is in vain to allege, that a more simple diet, ruder habitations, or coarser apparel, would be sufficient for the purposes of life and health, or even of physical ease and pleasure. Men will not marry with this encouragement. For instance, when the common people of a country are accustomed, to eat a large proportion of animal food, to drink wine, spirits, or beer, to wear shoes and stockings, to dwell in stone houses, they will not marry to live in clay cottages, upon roots and milk, with no other clothing than skins, or what is necessary to defend the trunk of the body from the effects of cold; although these last may be all that the sustentation of life and health requires, or that even contribute much to animal comfort and enjoyment.

The ease then, and certainty, with which the means can be procured, not barely of subsistence, but of that mode of subsisting which custom hath in each country established, form the point upon which the state and progress of population chiefly depend. Now there are three causes which evidently regulate this point: the mode itself of subsisting which prevails in the country; the quantity of provision suited to that mode of subsistence, which is either raised in the country or imported into it; and lastly, the distribution of that provision.

These three causes merit distinct consideration.

I. The mode of living which actually obtains in a country. In China, where the inhabitants frequent the sea-shore, or the banks of large rivers, and subsist in a great measure upon fish, the population is described to be excessive. This peculiarity arises, not probably from any civil advantages, any care or policy, any particular constitution or superior wisdom of government; but simply from hence, that the species of food to which custom hath reconciled the desires and inclinations of the inhabitants, is that which, of all others, is procured in the greatest abundance, with the most ease, and stands in need of the least preparation. The natives of Indostan being confined, by the laws of their religion, to the use of vegetable food, and requiring little except rice, which the country produces in plentiful crops; and food, in warm climates, composing the only want of life; these countries are populous, under all the injuries of a despotic, and the agitations of an unsettled, government. If any revolution, or what would be called perhaps refinement of manners, should generate in these people a taste for the flesh of animals, similar to what prevails amongst the Arabian hordes; should introduce flocks and herds into grounds which are now covered with corn; should teach them to account a certain portion of this species of food amongst the necessaries of life; the population, from this single change, would suffer in a few years a great diminution: and this diminution would follow, in spite of every effort of the laws, or even of any improvement that might take place in their civil condition. In Ireland, the simplicity of living alone maintains a considerable degree of population, under great defects of police, industry, and commerce.

Under this head, and from a view of these considerations, may be understood the true evil and proper danger of luxury.

Luxury, as it supplies employment and promotes industry, assists population. But then there is another consequence attending it, which counteracts and often overbalances these advantages. When, by in

troducing more superfluities into general reception, luxury has rendered the usual accommodations of life more expensive, artificial, and elaborate, the difficulty of maintaining a family, conformably with the established mode of living, becomes greater, and what each man has to spare from his personal consumption proportionably less: the effect of which is, that marriages grow less frequent, agreeably to the maxim above laid down, and which must be remembered as the foundation of all our reasoning upon the subject, that men will not marry to sink their place or condition in society, or to forego those indulgences which their own habits, or what they observe amongst their equals, have rendered necessary to their satisfaction. This principle is applicable to every article of diet and dress, to houses, furniture, attendance; and this effect will be felt in every class of the community. For instance: the custom of wearing broad-cloth and fine linen repays the shepherd and flax-grower, feeds the manufacturer, enriches the merchant, gives not only support but existence to multitudes of families: hitherto, therefore, the effects are beneficial: and were these the only effects, such elegances, or, if you please to call them so, such luxuries, could not be too universal. But here follows the mischief: when once fashion hath annexed the use of these articles of dress to any certain class, the middling ranks, for example, of the community, each individual of that rank finds them to be necessaries of life; that is, finds himself obliged to comply with the example of his equals, and to maintain that appearance which the custom of society requires. This obligation creates such a demand upon his income, and which adds so much to the cost and burden of a family, as to put it out of his power to marry, with the prospect of continuing his habits, or of maintaining his place and situation in the world. We see, in this description, the cause which induces men to waste their lives in a barren celibacy; and this cause, which impairs the very source of population, is justly placed to the account of luxury.

It appears, then, that luxury, considered with a view to population. acts by two opposite effects; and it seems probable that there exists a point in the scale, to which luxury may ascend, or to which the wants of mankind may be multiplied with advantage to the community, and beyond which the prejudicial consequences begin to preponderate. The determination of this point, though it assume the form of an arithmetical problem, depends upon circumstances too numerous, intricate, and undefined, to admit of a precise solution. However, from what has been observed concerning the tendency of luxury to diminish marriages, in which tendency the evil of it resides, the following general conclusions may be established :--

1st, That, of different kinds of luxury, those are the most innocent, which afford employment to the greatest number of artists and manufacturers; or those, in other words, in which the price of the work bears the greatest proportion to that of the raw material. Thus, luxury in dress or furniture is universally preferable to luxury in eating, because the articles which constitute the one, are more the production of human art and industry, than those which supply the other.

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2dly, That it is the diffusion, rather than the degree, of luxury, which is to be dreaded as a national evil. The mischief of luxury

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