A single man that works hard at a laborious trade, has a hundred a year left him by a relation: this change of fortune makes him soon weary of working, and not having industry enough to put himself forward in the world, he resolves to do nothing at all, and live upon his income. As long as he lives within compass, pays for what he has, and offends nobody, he shall be called an honest quiet man. The victualler, his landlady, the tailor, and others, divide what he has between them, and the society is every year the better for his revenue; whereas, if he should follow his own or any other trade, he must hinder others, and some body would have the less for what he should get; and therefore, though he should be the idlest fellow in the world, lie a-bed fifteen hours in four and twenty, and do nothing but sauntering up and down all the rest of the time, nobody would discommend him, and his unactive spirit is honoured with the name of content.
But if the same man marries, gets three or four children, and still continues of the same easy temper, rests satisfied with what he has, and without endeavouring to get a penny, indulges his former sloth: first, his relations, afterwards, all his acquaintance, will be alarmed at his negligence: they foresee that his income will not be sufficient to bring up so many children handsomely, and are afraid, some of them may, if not a burden, become a disgrace to them. When these fears have been, for some time, whispered about from one to another, his uncle Gripe takes him to task, and accosts him in the following cant: “What, nephew, no business yet! fie upon it! I cannot imagine how you do to spend your time; if you will not work at your own trade, there are fifty ways that a man may pick up a penny by: you have a hundred a-year, it is true, but your charges increase every year, and what must you do when your children are grown up? I have a better estate than you myself, and yet you do not see me leave off my business; nay, I declare it, might I have the world I could not lead the life you do. It is no business of mine, I own, but every body cries, it is a shame for a young man, as you are, that has his limbs and his health, should not turn his hands to something or other.” If these admonitions do not reform him in a little time, and he continues half-a-year longer without employment, he will become a discourse to the whole neighbourhood, and for the same qualifications that once got him the name of a quiet contented man, he shall be called the worst of husbands, and the laziest fellow upon earth: from whence it is manifest, that when we pronounce actions good or evil, we only regard the hurt or benefit the society receives from them, and not the person who commits them. (See page 17.)
Diligence and industry are often used promiscuously, to signify the same thing, but there is a great difference between them. A poor wretch may want neither diligence nor ingenuity, be a saving pains-taking man, and yet without striving to mend his circumstances, remain contented with the station he lives in; but industry implies, besides the other qualities, a thirst after gain, and an indefatigable desire of meliorating our condition. When men think either the customary profits of their calling, or else the share of business they have too small, they have two ways to deserve the name of industrious; and they must be either ingenious enough to find out uncommon, and yet warrantable methods to increase their business or their profit, or else supply that defect by a multiplicity of occupations. If a tradesman takes care to provide his shop, and gives due attendance to those that come to it, he is a diligent man in his business; but if, besides that, he takes particular pains to sell, to the same advantage, a better commodity than the rest of his neighbours, or if, by his obsequiousness, or some other good quality, getting into a large acquaintance, he uses all possible endeavours of drawing customers to his house, he then may be called industrious. A cobbler, though he is not employed half of his time, if he neglects no business, and makes dispatch when he has any, is a diligent man; but if he runs of errands when he has no work, or makes but shoe-pins, and serves as a watchman a-nights, he deserves the name of industrious.
If what has been said in this remark be duly weighed, we shall find either, that laziness and content are very near a-kin, or, if there be a great difference between them, that the latter is more contrary to industry than the former.
Line 410. To make a great and honest hive.
This perhaps might be done where people are contented to be poor and hardy; but if they would likewise enjoy their ease and the comforts of the world, and be at once an opulent, potent, and flourishing, as well as a warlike nation, it is utterly impossible. I have heard people speak of the mighty figure the Spartans made above all the commonwealths of Greece, notwithstanding their uncommon frugality and other exemplary virtues. But certainly there never was a nation whose greatness was more empty than theirs: The splendor they lived in was inferior to that of a theatre, and the only thing they could be proud of, was, that they enjoyed nothing. They were, indeed, both feared and esteemed abroad: they were so famed for valour and skill in martial affairs, that their neighbours did not only court their friendship and assistance in their wars, but were satisfied, and thought themselves sure of the victory, if they could but get a Spartan general to command their armies. But then their discipline was so rigid, and their manner of living so austere and void of all comfort, that the most temperate man among us would refuse to submit to the harshness of such uncouth laws. There was a perfect equality among them: gold and silver coin were cried down; their current money was made of iron, to render it of a great bulk, and little worth: To lay up twenty or thirty pounds, required a pretty large chamber, and to remove it, nothing less than a yoke of oxen. Another remedy they had against luxury, was, that they were obliged to eat in common of the same meat, and they so little allowed any body to dine, or sup by himself at home, that Agis, one of their kings, having vanquished the Athenians, and sending for his commons at his return home (because he desired privately to eat with his queen) was refused by the Polemarchi.
In training up their youth, their chief care, says Plutarch, was to make them good subjects, to fit them to endure the fatigues of long and tedious marches, and never to return without victory from the field. When they were twelve years old, they lodged in little bands, upon beds made of the rushes, which grew by the banks of the river Eurotas; and because their points were sharp, they were to break them off with their hands without a knife: If it were a hard winter, they mingled some thistle-down with their rushes to keep them warm (see Plutarch in the life of Lycurgus.) From all these circumstances it is plain, that no nation on earth was less effeminate; but being debarred from all the comforts of life, they could have nothing for their pains, but the glory of being a warlike people, inured to toils and hardships, which was a happiness that few people would have cared for upon the same terms: and, though they had been masters of the world, as long as they enjoyed no more of it, Englishmen would hardly have envied them their greatness. What men want now-a-days has sufficiently been shewn in Remark on line 200, where I have treated of real pleasures.
Line 411. T’ enjoy the world’s conveniencies.