Cato’s Letter Number 26

SIR, I send you, for the entertainment of your readers this week, two or three passages out of the great Algernon Sidney: An author, who can never be too much valued or read; who does honour to the English nobility, and to the English name; who has written better upon government than any Englishman, and as well as any foreigner; and who was a martyr for that liberty which he has so amiably described, and so nobly defended. He fell a sacrifice to the vile and corrupt court of our pious Charles II. He had asserted the rights of mankind, and shewed the odiousness of tyranny; he had exposed the absurdity and vileness of the sacred and fashionable doctrines of those days, passive obedience, and hereditary right; doctrines, which give the lie to common sense, and which would destroy all common happiness and security amongst men! Doctrines, which were never practised by those that preached them! and doctrines, which are big with nonsense, contradiction, impossibility, misery, wickedness, and desolation! These were his crimes, and these his glory.

The book is every way excellent: He had read and digested all history; and this performance of his takes in the whole business of government: It makes us some amends for the loss of Cicero’s book (De Republica). Colonel Sidney had all the clear and comprehensive knowledge, and all the dignity of expression, of that great master of eloquence and politicks; his love of liberty was as warm, his honesty as great, and his courage greater.

G

“Liberty cannot be preserved, if the manners of the people are corrupted; nor absolute monarchy introduced, where they are sincere: Which is sufficient to shew, that those who manage free governments ought always, to the utmost of their power, to oppose corruption, because otherwise both they and their government must inevitably perish; and that, on the other hand, the absolute monarch must endeavour to introduce it, because he cannot subsist without it. ‘Tis also so natural for all such monarchs to place men in power who pretend to love their persons, and will depend upon their pleasure, that possibly ?twould be hard to find one in the world who has not made it the rule of his government: And this is not only the way to corruption, but the most dangerous of all. For though a good man may love a good monarch, he will obey him only when he commands that which is just; and no one can engage himself blindly to do whatever he is commanded, without renouncing all virtue and religion; because he knows not whether that which shall be commanded is consistent with each, or directly contrary to the laws of God and man. But if such a monarch be evil, and his actions such as they are too often found to be; whoever bears an affection to him, and seconds his designs, declares himself an enemy to all that is good; and the advancement of such men to power, does not only introduce, foment, and increase corruption, but fortifies it in such a manner, that without an entire renovation of that state, it cannot be removed. Ill men may possibly creep into any government; but when the worst are placed nearest the throne, and raised to honours for being so, they will with that force endeavor to draw all men to a conformity of spirit with themselves, that it can no otherwise be prevented than by destroying them, and the principle in which they live.

“Man naturally follows that which is good, or seems to him to be so. Hence it is, that in well-governed states, where a value is put upon virtue, and no one honoured unless for such qualities as are beneficial to the public’; men are from the tenderest years brought up in a belief, that nothing in this world deserves to be sought after, but such honours as are acquired by virtuous actions: By this means virtue itself becomes popular, as in Sparta, Rome, and other places, where riches (which, with the vanity that follows them, and the honours men give to them, are the root of all evil) were either totally banished, or little regarded. When no other advantage attended the greatest riches, than the opportunity of living more sumptuously or deliciously, men of great spirits slighted them. When Aristippus told Cleanthes, that if he would go to court and flatter the tyrant, he need not seek his supper under a hedge; the philosopher answered, that he who could content himself with such a supper, need not go to court to flatter the tyrant. Epaminondas, Aristides, Phocion, and even the Lacedemonian kings, found no inconvenience in poverty, whilst their virtue was honoured, and the richest princes in the world feared their valour and power. It was not difficult for Curius, Fabricius, Cincinnatus, or Emilius Paulus, to content themselves with the narrowest fortune, when it was no obstacle to them in the pursuit of those honours which their virtues deserved. ‘Twas in vain to think of bribing a man, who supped upon the coleworts of his own garden. He could not be gained by gold, who did not think it necessary. He that could rise from the plough to the triumphal chariot, and contentedly return thither again, could not be corrupted; and he that left the sense of his poverty to his executors, who found not wherewith to bury him, might leave Macedon and Greece to the pillage of his soldiers, without taking to himself any part of the booty. But when luxury was brought into fashion, and they came to be honoured who lived magnificently, though they had in themselves no qualities to distinguish them from the basest of slaves, the most virtuous men were exposed to scorn if they were poor; and that poverty, which had been the mother and nurse of their virtue, grew insupportable. The poet well understood what effect this change had upon the world, who said,

(Nullum crimen abest facinusque libidinis, ex quo)
(Paupertas Romana perit)
Juvenal

“When riches grew to be necessary, the desire of them, which is the spring of all mischief, followed. They who could not obtain honours by the noblest actions, were obliged to get wealth, to purchase them from whores or villains, who exposed them to sale: And when they were once entered into this track, they soon learned the vices of those from whom they had received their pre-ferment, and to delight in the ways that had brought to it. When they were come to this, nothing could stop them: all thought and remembrance of good was extinguished. They who had bought the commands of armies or provinces from Icelus or Narcissus, sought only to draw money from them, to enable them to purchase higher dignities, or gain a more assured protection from those patrons. This brought the government of the world under a most infamous traffick; and the treasures arising from it were, for the most part, dissipated by worse vices than the rapine, violence, and fraud with which they had been gotten. The authors of those crimes had nothing left but their crimes; and the necessity of committing more, through the indigency into which they were plunged by the extravagance of their expenses. These things are inseparable from the life of a courtier; for as servile natures are guided rather by sense than reason, such as addict themselves to the service of courts, find no other consolation in their misery, than what they receive from sensual pleasures, or such vanities as they put a value upon; and have no other care than to get money for their supply, by begging, stealing, bribing, and other infamous practices. Their offices are more or less esteemed, according to the opportunities they afford for the exercise of these virtues; and no man seeks them for any other end than for gain, nor takes any other way than that which conduces to it. The useful means of attaining them are, by observing the prince’s humour, flattering his vices, serving him in his pleasures, fomenting his passions, and by advancing his worst designs, to create an opinion in him that they love his person, and are entirely addicted to his will. When valour, industry, and wisdom advanced men to offices, it was no easy matter for a man to persuade the Senate he had such qualities as were required, if he had them not: But when princes seek only such as love them, and will do what they command, ’tis easy to impose upon them; and because none that are good will obey them when they command that which is not so, they are always encompassed by the worst. Those who follow them only for reward, are most liberal in professing affection to them; and by that means rise to places of authority and power. The fountain being thus corrupted, nothing that is pure can come from it. These mercenary wretches having the management of affairs, justice and honour are set at a price, and the most lucrative traffick in the world is thereby established. Eutropius, when he was a slave, used to pick pockets and locks; but being made a minister, he sold cities, armies, and provinces;[*] and some have undertaken to give probable reasons to believe, that Pallas, one of Claudius’s manumised slaves, by these means, brought together more wealth in six years, than all the Roman dictators and consuls had done, from the expulsion of the kings to their passage into Asia. The rest walked in the same way, and the same arts, and many of them succeeded in the same manner. Their riches consisted not of spoils taken from enemies, but were the base product of their own corruption. They valued nothing but money, and those who could bribe them were sure to be advanced to the highest offices; and, whatever they did, feared no punishment. Like effects will ever proceed from the like causes. When vanity, luxury, and prodigality are in fashion, the desire of riches must necessarily increase in proportion to them: And when the power is in the hands of base mercenary persons, they will always (to use the courtier’s phrase) make as much profit of their places as they can. Not only matters of favour, but of justice too, will be exposed to sale; and no way will be open to honours or magistracies, but by paying largely for them. He that gets an office by these means, will not execute it (gratis): He thinks he may sell what he has bought; and would not have entered by corrupt ways, if he had not intended to deal corruptly: Nay, if a well-meaning man should suffer himself to be so far carried away by the stream of a prevailing custom, as to purchase honours of such villains, he would be obliged to continue in the same course, that he might gain riches to procure the continuance of his benefactor’s protec-tion, or to obtain the favour of such as happen to succeed them. And the corruption thus beginning in the head, must necessarily diffuse itself into the members of the commonwealth: Or, if any one (which is not to be expected) after having been guilty of one villainy, should resolve to commit no more, it could have no other effect, than to bring him to ruin; and he being taken away, all things would return to their former channel.”

(I am, &c.)

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Notes:

[*] – – -(Nunc uberiore rapina)
(         Peccat in urbe manus.)
Claud.