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WRITINGS OF JUNIUS REDIVIVUS [II] 1833 - John Stuart Mill, The Collected Works of John Stuart Mill, Volume I - Autobiography and Literary Essays [1824]

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The Collected Works of John Stuart Mill, Volume I - Autobiography and Literary Essays, ed. John M. Robson and Jack Stillinger, introduction by Lord Robbins (Toronto: University of Toronto Press, London: Routledge and Kegan Paul, 1981).

Part of: Collected Works of John Stuart Mill, in 33 vols.

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WRITINGS OF JUNIUS REDIVIVUS [II]

1833

EDITORS’ NOTE

Tait’s Edinburgh Magazine, III (June, 1833), 347-54. Headed: “Writings of Junius Redivivus. / The Producing Man’s Companion.” Title footnoted: “The Producing Man’s Companion: an Essay on the Present State of Society, Moral, Political, and Physical, in England. By Junius Redivivus [William Bridges Adams]. Addressed to the productive classes of the community. Second edition, with additions [London:] 1833. Effingham Wilson.” Running titles: “Writings of Junius Redivivus” (to the equivalent of 384.26) and then “The Producing Man’s Companion.” The first edition of Adams’s work was entitled The Rights of Morality (London: Wilson, 1832). The review is unsigned. Not republished. Identified in Mill’s bibliography as “A review of ‘The Producing Man’s Companion’ by Junius Redivivus in the 15th number of Tait’s magazine (June 1833.)” (MacMinn, p. 32). The Somerville College copy (tear sheets) is headed in Mill’s hand: “From Tait’s Magazine for June 1833”; there are no corrections or emendations.

For comment on the essay, see the Introduction, pp. xxxvi-xxxvii above.

Writings of Junius Redivivus [II]

the anonymous, and unknown author of this work, made, we believe, his first appearance in the world of letters as a writer in the Tatler, about two years ago; since which time he has published, in quantity alone, almost as much as has been written in the same time by any editor of any daily newspaper; and even his hastiest productions so abound in ideas, are so replete with various information, and expatiate over so wide a range of subjects, in all of which he seems equally at home, that he has been suspected of being not one writer, but a literary partnership, or coterie,—a society of friends agreeing to use a common signature. But the perfect unity of spirit and tone which pervades these writings, the distinctness with which the individuality of the writer preserves and paints itself in all that issues from his pen, and the identity of the style, both in its merits and in its defects, are, to our judgment, conclusive indications that Junius Redivivus is the (somewhat inappropriate) pseudonyme of a writer who is one and indivisible. The wonder, that a single mind, and one which, by its own confession, has not numbered many years, should be capable of producing, with such rapidity, works, mostly indeed of a fugitive kind, yet of so varied a cast, and requiring attainments so multifarious and diversified,—quite accounts for the doubt whether the unity of authorship be other than fictitious.

To a large class of readers Junius Redivivus is probably best known by the letters which have appeared from time to time under his signature in the Examiner newspaper. These, however, though far from being without merit, are, in our opinion, his least valuable productions. He seems to have selected that journal as an organ chiefly for personal attacks on public characters; and it is not there that we consider his strength to lie. In the bitterness and unsparingness of his invective, he resembles his namesake, but not prototype, the elder Junius; here, however, the resemblance ceases. His vituperation is as inferior to that of Junius’s Letters,[*] in potency, as it is superior to those mere party productions in sincerity and purity of purpose. Personalities, to be effective, must be condensed; and our author’s style is diffuse. Personalities require the most minute nicety in the adaptation of the words to the slightest shade of the thought; and our author never takes time to weigh his words. Personalities never tell with so much force as when they are indirect, containing more by implication than they proclaim by assertion; and our author always blurts out, in the plainest and straightest terms, the whole of what he has to say. Personalities are pungent nearly in proportion to the studied polish and elegance of the style in which they are conveyed; and our author is hasty and careless in the minutiæ of composition. He frequently, also, exhibits a tendency (excusable enough in any one who is writing of modern English statesmen) to put the very worst possible interpretation upon any fault, whether of act or omission, and therefore to carry his censure to a pitch of severity often greater than the facts, in the estimation of any one who is disposed to put a more charitable construction upon them, appear to justify. This greatly impairs the efficiency of his personal attacks; for readers always incline to sympathize with any one who is assailed with greater appearance of animosity than seems warranted by the grounds laid for it by the assailant himself. In this, as in many things besides, to attempt more than you have the means of succeeding in, is to accomplish less.

But no one who is conversant with the writings of Junius Redivivus, can mistake the nature or the source of this seeming bitterness of spirit. It springs from no personal ill-will towards the individuals or the classes attacked;—it is the offspring neither of an intolerant intellect nor a malignant temper, but of an intense and impatient sympathy with all who are oppressed or in bondage. It is the remark of one of the wisest of women, that they who love ardently, hate bitterly; but, if they live long enough, outgrow their hate;—and so will Junius Redivivus. He always will, he always ought to condemn all he now condemns; but in a somewhat calmer tone, and a mitigated spirit.

With this exception, we know not of a single fault to charge him with. In the work before us, and in his almost innumerable contributions (the best of which we should much like to see collected into a volume) to the Mechanics’ Magazine,* the Tatler, the True Sun, the New Monthly Magazine, Mr. Fox’s excellent Monthly Repository, and we know not how many other works, he has attempted various kinds of composition, from the tale, poem, or descriptive sketch, to the philosophical essay. He has travelled over innumerable topics, from the humblest questions of practical mechanics, through the whole range of the applications of physical knowledge to the arts of life, up to some of the highest practical problems of moral and social science; and if we may be permitted (as every writer must, in fact, whether he avow it or not) to erect our own judgment into the standard of comparison, he has scarcely touched upon a single subject on which he has not rendered important service to the cause of truth.

Professing to be a self-educated man, our author has the merit, so much oftener found in the self-taught than in the regularly educated, viz. that his opinions are, in the only valuable sense of the word, original—that is, are his own, and not adopted from others: while great natural powers, and a wide and varied intercourse with mankind, turned to the best account by a most inquisitive and searching disposition, have supplied the place of a more extensive book-knowledge, and have saved him from the narrowness and self-conceit which are the counterbalancing failings of the self-instructed. Our author appears to us to possess, in a degree rare among minds of any class, the faculty of going straight into the very pith and marrow of a subject, and fixing at once upon the great and governing elements of a question. In a few sentences or pages, he will dispose, clearly and decisively, of topics on which many, who pass for deep thinkers, are not even able to understand the truth when it is pointed out and explained to them. Were he a profounder metaphysician, or more conversant with, and more accustomed to analyze the thoughts of those who have examined his subjects before him, or who look at them from different points of view, he would, it is true, be a more skilful controversialist;—he would dig closer to the foundations of error and fallacies, and would often root out an objection, when he now only mows it down; but in the attainment of positive and practical truth, such additional acquirements could do little more for him than he has had strength to do for himself without that assistance.

The work before us is not systematic, but desultory; it has no particular plan, scarcely even a beginning, middle, or end; but seems to consist of the results of years of thought, allowed to accumulate, and poured out altogether in a confused stream. The present is the second edition; the first was published about a year ago, under the loose and inaccurate title—The Rights of Morality.[*] The renunciation of this and similar incorrect expressions, not only in the title-page, but throughout the work, is one of the numerous improvements, we are happy to observe, in the new edition, which is also enriched with seventy additional pages, under the name of a supplement.

As our object is to induce our readers to resort to the work itself for the stores of intellectual aliment which it contains, we shall not attempt any abstract of its contents, but shall rather select such passages as may serve for a sample of the author’s speculations, and of the general character of his mind.

Our author is a radical in the best sense of the term, that is, he is an enemy to all institutions and all usages which deliver over any portion of the species, unprotected, to the tender mercies of any other portion; whether the sacrifice be of blacks to whites, of Catholics to Protestants, of the community at large to lords and boroughmongers, of the middle and working classes to the higher, of the working classes to the middle, or (a surer test of genuine high-minded radicalism than all the rest) of women to men. Irresponsible power, by whomsoever held, or over whomsoever exercised, our author abhors. He abhors it as intensely as if he thought with the more narrow-minded and exclusive of the lovers of liberty, that nothing is necessary but knocking off the fetters of the serf, to make him fit for the proper exercise of freedom. From this mistake, however, no Tory is more perfectly exempt than Junius Redivivus; and what might otherwise be the inflammatory tendency of his vehement invectives against those whom he calls, with a slight taint of exaggeration, the “tyrannical taskmasters” of the people,[*] receives a salutary correction from the force with which, in his appeals to the most numerous and most oppressed class, he insists upon the brutalized and degraded state of their own minds. Wretched as is the operation of bad social institutions upon the merely physical and worldly interests of mankind, in our author’s eyes, their most lamentable and most detestable property, is their depraving influence upon the human character. He regards oligarchies of all sorts with aversion, less for the wealth which they misappropriate, or the actual tyranny which they perpetrate, than because it is at once their interest and their instinct to subdue the spirit of the people, and keep them in intellectual and moral darkness. The cultivation of the minds of the people is the source to which he looks exclusively for any sensible improvement in their well-being. But he is convinced that any thing deserving the name of universal cultivation will never be had until our social institutions are purified from the infection of jobbery and lying, which poisons all that would otherwise be good in them; not until they are so re-modelled, that every vestige of irresponsible power shall disappear, and high mental faculties assiduously devoted to the disinterested pursuit of the public good, shall be the only passport to a share in the government of the nation; and, therefore, as well as for the inherent vileness of the abuses themselves does he urge war upon them with so much acrimony.

There is nothing upon which our author insists more earnestly and more frequently than this, that government is a work of nicety and difficulty, the subject of a peculiar science, requiring long study and appropriate intellectual culture.[†] This is one of the marks by which our author’s radicalism stands most strikingly distinguished from the radicalism of a vulgar demagogue, who may generally be known by his appeals to “plain understanding” and “commonsense,” and attempts to persuade the ignorant that ignorance is no disqualification for judging of politics, and knowledge no advantage. Being convinced that few persons are capable of being good legislators, and that these few are more likely to be found among those who are compelled to be industrious, than among those who are at liberty to be idle, our author contends strongly for reducing the number of the House of Commons, and allowing salaries to the members.

The number of persons at present before the public, and possessing the requisite qualifications for legislators, is few, and it is only by degrees that they can expect to find them. The qualifications which fit a man for a legislator are precisely those which will prevent him from thrusting himself before the public, to squabble with brawling demagogues and designing knaves. Men fitted for legislators are few and valuable; they must be sought ere they can be found. Until a sufficient number shall appear, the people must continue strictly to cross-examine all claimants; more especially until a sufficient salary shall be attached to the office, to support the incumbent, while he is giving his services to those who employ him. So long as a man shall be expected to transact a painful duty gratis, so long will he, if not honest, contrive the means of remunerating himself in an indirect manner, to a far greater amount than he would receive if directly paid. One of the honestest men upon record—Andrew Marvell—received public pay as a member of Parliament until the day of his death. The absurdity of not paying legislators, of not supporting them while engaged in the public service, is monstrous. The highest possible talent is required, together with the severest study, to make them fit for the office. They are the most important class in the community, for on them the welfare of the community, to a great extent, depends. Judges are paid, and they are mostly the mere executors of what the intellect of legislators has prepared for them in the shape of laws. Magistrates are paid, lawyers are paid,—as well as all those engaged in every branch of executive justice, yet the highest of all, the law-makers, are in many cases left to want. Can it enter into the imagination of any one that the science of law-making is indigenous to peculiar breeds of men? Do they conceive that the possession of “property” is sufficient to confer moral and political knowledge in its highest grade? Do they imagine that the most wealthy men are likely to pursue the business of legislation as an amusing study? If not, would they wish to exclude a man of high intellect, merely because he happens to be poor and industrious; for the exclusion of all such men is the inevitable consequence of the present absurd arrangement? The proper payment of members should be amongst the first things for the community at large to insist upon, as a great security for the honesty of their representatives. It should, in fact, form one of the pledges required from candidates. The Scot, when about to hire himself as a servant, was asked what wages he required. Understanding well his own pecuniary interests, he would not state any sum, which would have fixed the amount, but replied in a general manner, “I’ll just pick up the wee things aboot the hoose; sae I carena muckle for the pennie fee.” The “wee things,” of course, he contrived to make available to three times the amount he would have received in hard cash; and just so has been the case with the unpaid members of Parliament.

[Pp. 185-7.]

Our author’s sense of the unspeakable value of intellect and knowledge, evinces itself in his proposition that men of letters, and inventors in science and art, should be pensioned at the expense of the state; patent rights and copyrights being abolished, as injurious monopolies, and not an effectual nor a skilful mode of rewarding the labour and merit of the writer or the inventor. We are the more desirous to attract notice to this feature in our author’s speculations, as the enemy are fond of imputing to persons of strong democratic opinions, a disdain of literary attainments, and of all intellectual pre-eminence.

There are two classes of persons, who probably contribute more to the general welfare of the community than any others. I allude to literary authors, and mechanical and other inventors. It is clearly most desirable that the comfortable maintenance of these persons should be provided for, in a mode which might afford the best possible security against their falling into want, and which, at the same time, might leave them the fullest leisure for prosecuting their valuable labours, without being under the necessity of occupying their time with painful exertions in the pursuit of money, to yield them a subsistence; or of petty details, which more ordinary men would perhaps plod through to greater advantage. The power of invention is, unfortunately for the possessors, though perhaps under present arrangements, advantageously for the public at large, rarely accompanied by prudence; but when it is, the condition of the inventor is improved at the cost of the public. He who invents one thing by a process of induction, as is the case with the higher class of inventors, could, and probably would invent more; but if he be a prudent man, so soon as he has secured one valuable scheme, he sets to work to perfect it, and then becomes a manufacturer, realizing in that mode an infinitely larger pecuniary recompense, than he could possibly attain were he to content himself with following the bent of his genius. It is understood, that the valuable results of the powers of the late Dr. Wollaston were much cramped in this way. It was also the case with Mr. Heathcote, the inventor of the bobbinet machine, which has been of such immense service to trade. Had a trustworthy and responsible government existed, means would long since have been devised to reward inventive talent, in such a mode as would insure the development of the largest possible amount. But until such a government shall exist, the present imperfect mode must continue, which, after all, is, in its actual operation, more of a boon to speculative capitalists, than a recompense to the efforts of genius.

Even in the case of really valuable inventions, useful to the whole community, how rarely do the inventors permanently benefit by them! The speculator, the dealer, is constantly on the watch, to appropriate them, and realizes a large fortune, while the inventor is usually left to starve, till he has struck out some fresh plan, whereby to procure another small supply of means. How then can the patent-right be said to encourage invention? Thus it is with the inventive writers of books. With years of labour and study, they accomplish new discoveries in the regions of thought. The copyright is secured to them: but what avails it? The booksellers see a chance of profit, and the market is deluged with compilations; using the same matter and ideas, couched in varied language. The author angrily complains: but he might as well talk to the winds. The fact is, that the patent-right of the inventor, and the copy-right of the author are injudicious modes of remunerating public services, and do not accomplish the desired object. In a more healthy state of the public mind, better means will be resorted to. At present they are a necessary evil.

It has been shewn, that the profiters by inventions are not usually the inventors themselves, but mercantile speculators. Would it not, then, be better to make the pecuniary reward hereafter an inalienable annual pension, paid by the public, the amount of which might be regulated by the importance of the invention, the number of people by whom it was used, and the national saving or advantage accruing therefrom? The pension should also terminate with the life of the inventor. Such a method would clearly be to the advantage of the whole body of inventors; for they would thus be saved from the miseries of want which many of them undergo. Should any inventors object to such a mode of remuneration, and, vain of their own abilities, think that they ought still to be allowed to dictate to the public, by means of a monopoly, it would be well to remind them, that there is no obligation on them to make known, any more than there is on the public to use their inventions. It is a matter of mutual bargain. The skill of the workman who executes is as needful for the perfection of the invention as is the genius of the discoverer who devises it; and neither of them would be one whit benefited, were it not for the public, who purchase and use it. Let not the inventor, then, arrogate too much to himself, because those happen to be few who pursue his vocation; but let him remember the fable of the belly and the members![*] Many varieties of talent are requisite to accomplish the perfection of a machine.

Authors, also, who have written works containing new matter beneficial to the community, are entitled to a recompense from the public, as much as other inventors, perhaps more so, because their discoveries are more valuable, as the happiness of man is at the present period more contingent on moral discovery than it is on physical. To degrade the profession of a teacher of morality, to a mere matter of trade and barter, is injurious to the community. Philosophers can rarely gain a living by their works; the public will not buy enough of copies to leave a profit on their publication. To live by trade, a man must manufacture an article which will ensure a sale. The public prefer books which administer to their passions and amusement. The philosopher would not write the first, even if he could; and it is rarely that he possesses the faculty of writing the latter. Therefore, there can be few writing philosophers, capable of teaching a nation, under the present system; and, unfortunately, men born to wealth, seldom get the necessary mental training to form philosophers. The only good public act of George IV—perhaps the only good one public or private—was the establishment of a literary fund of one thousand pounds per annum, to be divided among ten literary men of reputation in decayed circumstances. It will be a lasting reproach to the Whig Government, that they deprived these men of their living, in their rage for economy, and at the same time kept up the numberless extravagant pensions of harlots, panders, and sycophants.

[Pp. 115-16, 118-19, 123-5.]

It is one of our author’s leading doctrines, that “the whole raw material of the whole globe is the property of the whole human race, as tenants in common;” that private property in land will one day cease to exist, a reasonable compensation being made to bonâ fide possessors; and that the land will then be administered (as it is in India, and other countries of the East) for the benefit of the community generally; that, in the meantime, every human being who is born into the world, “has a moral right to live in the world, and, consequently, has a right to his share of those things, as raw materials, without which he cannot live.” [P. 13.] This, without further explanation, is somewhat vague, and susceptible of being practically misapplied; but from any such danger it is secure, if viewed in conjunction with our author’s other opinions. What is meant is this, that as nobody is to blame for being born, nobody ought to be allowed to starve while there is food in the world to feed him, when others who preceded him have engrossed, by mere occupancy, those lands and raw materials, which are no more of their making than of his; to which he has as fair a claim as they had originally; and of which, if not previously monopolized, his fractional share might have been sufficient to enable him to live.

This doctrine, the developments of which, though highly interesting we have not space to quote, might easily have misled a less expanded mind than our author’s into the vagaries of Spenceanism or Owenism. Holding, as he does, that the original appropriation of the raw material of the globe was wrongful, and the result of force or fraud, he might easily have been led, like so many well-meaning persons before him, into the notion that it is proper to redress this wrong by some of the innumerable modes, direct or indirect, of taking from those who have, to give to those who have not. From all such errors he has been kept clear, by a strong conviction of the tendency of population to tread upon the verge of subsistence; and, consequently, to render all additions to the fund for the maintenance of the labourers ineffectual for the improvement of their condition, except in so far as accompanied by increased habits of prudence. Our author has placed this subject in a light which may be new to some of our readers; and we cannot refrain from quoting him at some length.

The notion which is commonly entertained, that because a man has a large annual income, he therefore consumes more than his neighbour, is absurd. For example. A man has an estate producing him in rent a thousand pounds per annum. He cannot have this rent till the farmers and labourers who cultivate the land have been fed and clothed sufficiently to keep them, at any rate, in a state of working health. If they were kept lower than this, they either could not work, or they would perish, or break out into riot. I may therefore assume that they are fed and clothed. The rent and tithes, therefore, are the surplus or profit of the estate. The rent goes to the squire, the tithes to the parson, and we will suppose them one thousand pounds per annum each. What purpose do they turn it to? The squire has a house in which are maintained five of his own family, and three servants; and he must moreover pay his proportion towards the poor rates. The poor he thus maintains yield him no service whatever; and his servants are not exclusively his. One makes his bed, but she also makes her own: another cooks the dinner, but it is for her own benefit as well as his: another washes his clothes, but she washes her own also. The real personal service which falls to his individual share will be a very small proportion of the whole labour which is performed in the household; and his personal consumption of food and clothing will be the same, because all must be provided for out of the income. He may, if he chooses, have expensive food and clothes, but it must be only out of the surplus, after all the household are provided; and he cannot eat two dinners, or wear two coats, at a time. If one coat per annum is the amount of actual wear, and he has fifty made annually, he can only consume the fiftieth part of each; they will then go to the community to be worn out. And all the time he must have his share of labour, in purchasing provisions, and giving directions for the joint benefit of the household. He must see that the house is repaired, and that the garden produces its crop: and, in short, perform all the business of an overlooker. In fact, he is only a distributor, and were his income doubled, trebled, quadrupled, he would still be only a distributor. Were he to keep six servants, or fifty, he would not consume one jot more. He could eat but one dinner, and sleep in but one bed, and wear but the same quantity of clothing, unless indeed he were wantonly to destroy it, which no man does, any more than he burns his house down. And his personal labour would be increased, because he would become a distributor to fifty instead of three. If he turned the matter over to a steward, then the steward would become the distributor instead, and the squire would be merely the receiver of what he needed for his own personal accommodation. The power would pass into the hands of the steward. The parson does all this the same as the squire.

The parson, the stockholder, the merchant, the manufacturer, the aristocrat, the placeman, the pensioner, the soldier, the judge, all, up to the king, are in the same precise condition—they are only distributors. Whatever may be the amount of their income, be it hundreds or millions, still they can only individually consume their maintenance, which differs little in quantity, whether for king or peasant. The surplus must be distributed, and the reason is plain. There is a certain amount of food and necessaries annually produced, and a certain quantity imported. They are jointly, rather under than over the demand, and therefore they are sure not to be wasted. By the process called trade, the whole of the provisions are divided amongst the whole of the population. The most energetic amongst the people are sure to be the distributors, just as the foreman of a manufactory is usually the cleverest man in it. It is true that the custom of hereditary succession has placed many dolts in the office of distributors, but they are only apparently so—they are mere tools in the hands of ministers, stewards, &c., who hold the real power. The first class of distributors, of course, help themselves first, and plentifully, to the choicest of food, just as the foreman gets the largest wages. Thus game and rich wines, &c., being comparatively scarce articles, fall to their share. Coarser meats fall to the share of the next class of distributors, and so on downwards, till the poor operatives have nothing left but salt provisions and vegetable substances, as is the case with weavers. Below them again, there are a portion of people dwelling, as it were, on the outskirts of society, who do not get, upon an average, more than two-thirds of the food necessary to keep them in health, and a part of these die off from time to time, when a temporary scarcity occurs. These are principally composed of persons who are, from want of skill, unfit to work, but are too proud, or possess too little energy, to scramble for their share of parochial assistance. They are like the little boys at school, who are pushed away from the fire by the great ones, because it is not sufficiently warm to heat all round. In the parish workhouses, and receiving weekly assistance from the parishes, are comprised a large number of operatives of robust habits, many willing to work, and many lazy, but none of whom would suffer the distributors to go on quietly, if their wants were not tolerably well attended to. From this feeling of self-preservation, the distributors have established poor-laws, i.e. the wealthier distributors, for it must be borne in mind, that the poor weaver, who receives his weekly stipend, is a distributor, when he feeds his wife and children with the provisions his earnings have purchased.

Thus, it is clear, that the immediate cause of the misery which the people endure is the fact, that their numbers are beyond the proportion of the supply of food and necessaries. Were the food and necessaries in greater proportion than the number of the people, there would be no misery arising from that source. A large number of the people who are well fed would possibly remain in pertect health, were they to cede one-fourth of their food, to be divided amongst the ill-fed; but this would, in a short time, be productive of still more extensive misery. They have possibly a claim to an equal share all round, because, although food is produced by labour, and not one in ten actually gives any labour to that object, still we may suppose that all would be equally willing to labour, and the land, as before stated, is the joint property of all. In their half-fed state, the surplus population are incapable of procreation; or, if they have children, they are weakly and die off. But were their food increased to a sufficient quantity, by an equal division, they would breed very rapidly, and the consequence would be, that unless the supply of food and necessaries could be artificially increased, the whole population would soon be reduced to a half allowance. And if the supply of food were again artificially increased to full allowance, they would again breed beyond it. The struggle might thus go on, if science and industry were successful, till every square yard of land held a human being, and then, in case of a famine, having nothing to fall back upon, they would eat one another.

[Pp. 24-9.]

Our author, therefore, relies for the improvement of the physical condition of the people upon that increase of prudence and self-control, as to the multiplication of their numbers, which he believes to be the natural result of even such increase of intelligence as is now actually taking place.

We must here close our extracts. We might have found numerous passages superior, as mere pieces of writing, to those we have quoted. The energy, and strong feeling with which Junius Redivivus almost always writes, occasionally rise into something deserving the name of eloquence. But we preferred to give specimens of his argumentative powers. We have quoted enough to convince, we trust, almost all our readers, that few among the writers for the day are either so bold and independent in thought, or so manly and pure in purpose, as Junius Redivivus; and we shall rejoice if such praise as ours can do any thing to spread the reputation, or (what we are sure he regards much more,) to extend the usefulness of his writings.

[[*] ]See Junius: Including Letters by the Same Writer, under Other Signatures, 3 vols. (London: Rivington, et al., 1812).

[* ]One of his most valuable papers in the Mechanics’ Magazine—a statement of a plan for the better training of the working classes, by the partial introduction (he purposes of domestic economy only) of Mr. Owen’s co-operative principle, is, we are happy to see, reprinted as part of the additional matter inserted in the present edition of the work which has given occasion to this article. [“Plan for the Better Housing of the Working Classes,” Mechanics’ Magazine, No. 434 (3 Dec., 1831), 165-71; reprinted in The Producing Man’s Companion, pp. 204-23.]

[[*] ]London: Wilson, 1832.

[[*] ]The Producing Man’s Companion, p. 11.

[[†] ]See, e.g., pp. 37, 95-9, 103-6, 189-92, 201-2.

[[*] ]See Plutarch, Caius Marcius Coriolanus, in Lives (Greek and English), trans. Bernadotte Perrin, 11 vols. (London: Heinemann; Cambridge, Mass.: Harvard University Press, 1914-16), Vol. IV, p. 130 (para. VI, §§2-4), the source for Shakespeare, in Coriolanus, I, i, 96-163; see also Aesop, “The Belly and the Members,” in Aesop’s Fables, trans. Vernon Stanley Jones (London: Heinemann; New York: Doubleday, Page, 1912), p. 128.