Front Page Titles (by Subject) NO. 43. SATURDAY, SEPTEMBER 2, 1721. The natural Passion of Men for Superiority. (Gordon) - Cato's Letters, vol. 2 June 24, 1721 to March 3, 1722 (LF ed.)
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NO. 43. SATURDAY, SEPTEMBER 2, 1721. The natural Passion of Men for Superiority. (Gordon) - John Trenchard, Cato’s Letters, vol. 2 June 24, 1721 to March 3, 1722 (LF ed.) 
Cato’s Letters, or Essays on Liberty, Civil and Religious, and Other Important Subjects. Four volumes in Two, edited and annotated by Ronald Hamowy (Indianapolis: Liberty Fund, 1995). Vol. 2.
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NO. 43. SATURDAY, SEPTEMBER 2, 1721. The natural Passion of Men for Superiority. (Gordon)
All men have an ambition to be considerable, and take such ways as their judgments suggest to become so. Hence proceeds the appetite of all men to rise above their fellows, and the constant emulation that always has been, and always will be, in the world, amongst all sorts of men. Nature has made them all equal, and most men seem well content with the lot of parts which nature has given them; but the lot of fortune never thoroughly satisfies those who have the best.
The first spring therefore of inequality is in human nature, and the next in the nature of society. In order that many may live together in perfect equality, it is necessary that some should be above the many, who otherwise will be using frauds and violence to get above one another. Some inequality there must be; the danger is, that it be not too great: Where there is absolute equality, all reverence and awe, two checks indispensible in society, would be lost; and where inequality is too great, all intercourse and communication is lost.
Thus in Turkey, where there are no natural links, nor proper degrees of subordination in the chain of their government, there is a monstrous gap between the subject and the throne. The Grand Seignior preserves no understanding with his people: Nothing is to be seen but the terrors of absolute monarchy, and the abject postures of crouching slaves. Power does not glide there, as it ought every where, down an even and easy channel, with a gentle and regular descent; but pours from a precipice with dreadful din, rapidity, and violence upon the poor and passive valleys below, breaking down all before it, and laying waste where-ever it comes.
All men in the world are fond of making a figure in it. This being the great end of all men, they take different roads to come at it, according to their different capacities, opinions, tempers, and opportunities. No man would choose to have any man his equal, if he could place himself above all men. All would be Pompeys. But though it has fallen to the share but of few men to be above all men; yet as every man may, or thinks he may, excel some men, there is a perpetual spur in every descendant of Adam to be aspiring. Every man has self-love, and self-love is never deserted by hope.
But this spirit in every man of rising above other men, as it constitutes the happiness of private individuals, who take great complacency in their favourable opinion of themselves and their own abilities; so is it the great cause of publick and private evils, wars, frauds, cruelty, and oppression. The ambition of excelling in every station by honest means, is not only lawful, but laudable, and produces great good to society: But as nothing produces good in this world, but what may, and generally does, produce evil; and as fame, riches, and power, may be honestly got, but wickedly used, it ought to be the care of society to provide that such emulation amongst its members be so directed and controlled, as to be always beneficial, but never dangerous. But this is a felicity at which few nations have arrived, and those that had it rarely preserved it long.
It is a nice point of wisdom, perhaps too nice for human judgment, to fix certain and lasting bounds to this spirit of ambition and emulation amongst men. To stop it too soon, frustrates its use; and not to stop it at all, invites its mischief. The Venetians, by discouraging it, have never, or very rarely, felt its advantages; and the Athenians found their ostracism, an expedient invented for this very purpose, ineffectual to prevent their great men, who had done great good to the state, from growing terrible to the state itself: Pericles in particular, by his arts, eloquence, and popularity, made himself master of it, and did almost what he pleased in it all his life; that single man was so potent in that free city, that he broke the power of the Areopagus, the senate of Athens, a court of magistrates that balanced the power of the populace; who, being set free from that restraint, ran into all manner of licentiousness and corruption.
The people of Athens became the subjects of Pericles: by having done them much good, he found credit enough to destroy their government and their virtue. From the character of a benefactor, he stole into that of a master: so narrow and invisible are the bounds between the benefactor and the betrayer! Valerius Maximus observes very finely, that “the only difference between Pisistratus and Pericles was, that the latter exercised by art the same tyranny that the other had exercised by arms.”
Good and evil thus often flowing from the same root, and mischief being frequently introduced by merit, it shews great discernment and virtue in a people, and a happy spirit in their laws, if they can encourage and employ the capacity and genius of their principal men, so as to reap only the good fruits of their services.
This was the practice and good fortune of the old Romans for several ages: Virtue was the only road to glory; it was admired, supported, applauded, and recompensed; but they who had shewn the greatest found no sanctuary from it, when they committed crimes that deserved none. This is particularly verified in the cases of Coriolanus and Manlius Capitolinus. They were both brave men, and had deserved well of their country; were both, in recompence, distinguished with great honours; yet were both afterwards condemned by their country, the one for a conspiracy against it, the other for despising its laws. Their services and crimes were properly separated and rewarded.
Emulation therefore, or the passion of one man to equal or excel another, ought to be encouraged, with these two restrictions: First, that no man, let his merit be what it will, should take his own reward; secondly, that he should have no more than comes to his share. Scipio, afterwards called Africanus, was chosen as the greatest and best man in Rome, to invade the territories of Carthage; and he performed it with great glory to himself, with great emolument to his country. He defeated Hannibal, and conquered Carthage. The like praise is also due to Metellus, Lucullus, to T. Flaminius, Paulus Emilius, and many other Roman commanders, who all conquered for their country, and were rewarded by their country with its laurels and its dignities.
Julius Caesar, being also employed by the commonwealth to conquer for it, succeeded in his commission; but, as a reward, took the commonwealth for his pains: He paid himself with the whole Roman world, for having conquered part of it. Alexander the Great, and most other conquerors, had the same modesty, and the same wages; they took all to themselves.
When men are left to measure their own merit, and the reward due to it, they rarely stint themselves; all that they can get is the least that they expect: And, to descend to lesser instances, the world has always abounded in men, who, though they deserved contempt or a prison, yet could never be satiated with places and power. And all men who have observed the affairs of the world, will remember and acknowledge, that sometimes one man has possessed many posts, to whom the publick suffrage and consent never gave one.
In my reflections upon this subject, I have often amused, and even diverted myself, with an odd imagination; namely, what a wonderful and epidemical cessation of power and place would ensue a sudden and universal removal from thence of every man who deserved neither. I fancied that I saw the whole inhabitants of several countries, towards every quarter of the sky, gaping round them for magistrates, at least for one single magistrate, and finding none; and yet even in this state of anarchy congratulating one another and themselves upon the wonderful amendment of their government. I saw all Asia, the whole ample dominions of the Turk, and many potent kingdoms nearer home, all in an absolute state of nature: In the large bosom of the Romish Church, not a priest was to be seen; and in some Protestant countries, the good people were greatly put to it, where to get a man in a proper habit to say publick prayers. Here in England, indeed, I found a different face of things, and more comfort: For, though at present we have no Parliament sitting, and though in other places I saw dismal solitude, and numberless vacancies; yet I perceived many worthy persons in church and state doing their business, and counting their gains, with great attention and alacrity, but greatly distressed how to find new persons for old places.
Imagination apart: I shall conclude in the words of a great English writer. It is true that
consideration ought to be had of human frailty; and some indulgence may be extended to those who commit errors, after having done important services: But a state cannot subsist, which compensating evil actions with good, gives impunity to dangerous crimes, in remembrance of any services whatever. He that does well, performs his duty, and ought always to do so; justice and prudence concur in this; and it is no less just than profitable, that every action be considered by itself, and such a reward allotted to it as in nature and proportion it best deserves.
G. I am, &c.