The Online Library of Liberty

A project of Liberty Fund, Inc.

• To the Right Honourable Charles James Fox.
• Preface.
• Personal Nobility Or , Letters to a Young Noble Man
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• The Spirit of Despotism.
• Preface.
• Section I.: Introductory.
• Section II. Oriental Manners, and the Ideas Imbibed In Youth, Both In the West and East Indies, Favourable to the Spirit of Despotism.
• Section III. Certain Circumstances In Education Which Promote the Spirit of Despotism.
• Section IV. Corruption of Manners Has a Natural Tendency to Promote the Spirit of Despotism.
• Section V. An Abhorrence of Despotism and an Ardent Love of Liberty Perfectly Consistent With Order and Tranquillity; and the Natural Consequence of Well-informed Understandings and Benevolent Dispositions.
• Section VI. On the Venality of the Press Under the Influence of the Despotic Spirit, and Its Effects In Diffusing That Spirit.
• Section VII. The Fashionable Invectives Against Philosophy and Reason, a Proof of the Spirit of Despotism.
• Section VIII. Of Loyalty, and Certain Mistaken Ideas of It.
• Section IX. On Taking Advantage of Popular Commotions, Accidental Excesses, and Foreign Revolutions, to Extend Prerogative and Power, and Encroach On the Liberties of the People.
• Section X. When Human Life Is Held Cheap, It Is a Symptom of a Prevailing Spirit of Despotism.
• Section XI. Indifference of the Middle and Lower Classes of the People to Public Affairs, Highly Favourable to the Encroachments of the Tory Principle, and Therefore to the Spirit of Despotism.
• Section XII. The Despotic Spirit Is Inclined to Discourage Commerce, As Unfavourable to Its Purposes.
• Section XIII. The Spirit of Despotism Displaying Itself In Private Life, and Proceeding Thence to Avail Itself of the Church and the Military.
• Section XIV. The Despotic Spirit Inclined to Avail Itself of Spies, Informers, False Witnesses, Pretended Conspiracies, and Self-interested Associations Affecting Patriotism.
• Section XV. The Manners of Tory Courtiers, and of Those Who Ape Them, As People of Fashion, Inconsistent With Manliness, Truth, and Honesty; and Their Prevalence Injurious to a Free Constitution, and the Happiness of Human Nature.
• Section XVI. The Spirit of Truth, Liberty, and Virtue, Public As Well As Private, Chiefly to Be Found In the Middle Ranks of the People.
• Section XVII. On Debauching the Minds of the Rising Generation and a Whole People, By Giving Them Military Notions In a Frée and Commercial Country.
• Section XVII. Levity, Effeminacy, Ignorance, and Want of Principle In Private Life, Inimical to All Public Virtue, and Favourable to the Spirit of Despotism.
• Section XIX. Certain Passages In Dr. Brown’s “estimate” Which Deserve the Serious Consideration of All Who Would Oppose the Subversion of a Free Constitution By Corruption of Manners and Principles, and By Undue Influence.
• Section XX. On Several Subjects Suggested By Lord Melcombe’s Diary; Particularly the Practice of Bartering the Cure of Souls For the Corruption of Parliament.
• Section XXI. On Choosing Rich Men, Without Parts, Spirit, Or Liberality, As Representatives In the National Council.
• Section XXII. Of the Despotic Influence of Great Merchants Over Their Subalterns, of Customers Over Their Tradesmen, and Rich Trading Companies Over Their Various Dependents, In Compelling Them to Vote For Court Candidates For Seats In Parliment, Merely T
• Section XXIII. Of the Pageantry of Life; That It Originates In the Spirit of Despotism; and Contributes to It, Without Advancing Private Any More Than Public Felicity.
• Section XXIV. Insolence of the Higher Orders to the Middle Ranks and the Poor; With Their Affected Condescension, In Certain Circumstances, to the Lowest of the People.
• Section XXV. Of a Natural Aristocracy.
• Section XXVI. The Excessive Love of Distinction and Power Which Prevails Wherever the Spirit of Despotism Exists, Deadens Some of the Finest Feelings of the Heart, and Counteracts the Laws of Nature.
• Section XXVII. On the Opinion That the People Are Annihilated Or Absorbed In Parliament; That the Voice of the People Is No Where to Be Heard But In Parliament; and On Similar Doctrines, Tending to Depreciate the People.
• Section XXVIII. The Fashionable Contempt Thrown On Mr. Locke, and His Writings In Favour of Liberty; and On Other Authors and Books Espousing the Same Cause.
• Section XXIX. Of the Despotism of Influence; While the Forms of a Free Constitution Are Preserved.
• Section XXX. The Spirit of Despotism Delights In War Or Systematic Murder.
• Section XXXI. On the Idea That We Have Arrived At Perfection In Politics, Though All Other Sciences Are In a Progressive State.
• Section XXXII. On Political Ethics; Their Chief Object Is to Throw Power Into the Hands of the Worst Part of Mankind, and to Render Government an Institution Calculated to Enrich and Aggrandize a Few, At the Expense of the Liberty, Property, and Lives of
• Section XXXIII. On Trafficking With the Cure of Souls, (cura Animarum,) For the Purposes of Political, I. E. Moral, Corruption.
• Section XXXIV. Of Mr. Hume’s Idea, That Absolute Monarchy Is the Easiest Death, the True Euthanasia of the British Constitution.
• Section XXXV. The Permission of Lawyers By Profession, Aspiring to Honours In the Gift of the Crown, to Have the Greatest Influence In the Legislature, a Circumstance Unfavourable to Liberty.
• Section XXXVI. Poverty, When Not Extreme, Favourable to All Virtue, Public and Private, and Consequently to the Happiness of Human Nature; and Enormous Riches, Without Virtue, the General Bane.
• Section XXXVII. On the Natural Tendency of Making Judges and Crown Lawyers, Peers; of Translating Bishops and Annexing Preferments to Bishoprics, In, What Is Called Commendam.
• Section XXXVIII. That All Opposition to the Spirit of Despotism Should Be Conducted With the Most Scrupulous Regard to the Existing Laws, and to the Preservation of Public Peace and Good Order.
• Section XXXIX. The Christian Religion Favourable to Civil Liberty, and Likewise to Equality Rightly Understood.
• Section Xl. the Pride Which Produces the Spirit of Despotism Conspicuous Even On the Tombstone. It Might Be Treated With Total Neglect, If It Did Not Tend to the Oppression of the Poor, and to Bloodshed and Plunder.
• Section Xli.: Conclusion.
• Antipolemus; Or, the Plea of Reason, Religion, and Humanity, Against War. a Fragment; Translated From the Latin of Erasmus.
• Preface. By the Translator.
• Antipolemus; Or, the Plea of Reason, Religion, and Humanity, Against War.

LETTER LII.

My Lord,

I must respect the sentiments of whole nations; and when I see a great and mighty people, enlightened by science and polished by arts, maintaining the equality of mankind, I pause in anxious suspense for the event of such an opinion. In the mean time, I must avow my prepossession, that the happiness of society depends on a regular subordination. The golden sceptre of lawful authority is often exchanged for a rod of iron in the hand of upstart power.

Of this I am sure; the disturbance of subordination in our own country will be attended with misery unutterable to the present race. And are we, who have but a short time to live, to lose all the enjoyment of life, by losing peace and tranquillity, in order to procure an equivocal good to our posterity?

Dreadful are the evils naturally attendant on our short state of existence. Shall we multiply them by anarchy, confusion, and civil war? If reforms are necessary, (and who shall say they are not desirable?) let them be gradual, and the result of cool, dispassionate debate, and not of violence. What real benefit shall we who now live, derive from any political reform produced by the rude hand of civil war, to compensate the loss of peace, property, and blood? Let us not be carried away by political enthusiasm, which, like the fanatical fever of religion, spreads ruin round the land which it undertakes to deliver. Let us pursue our purposes of reformation with steady vigour, with the wisdom of cool experience; but never call the multitude to tear down by force, that which in due time will surrender at the summons of reason. Great changes in the political as well as natural body cannot safely be produced but in a length of time.

My lord, it is greatly in the power of men exalted like yourself to civil honour, and proving your right to the exaltation by personal merit, to speak peace to the troubled sea of popular commotion. Respect will always be paid to merit adorned by the lustre of family. Prove yourself a real patriot, a real philanthropist, and not a mere courtier, by relinquishing all party consideration, and standing forward the promoter of peace and good order, the friend of man, however distinguished by rank or station, the patron of human nature. You remember Virgil's fine description of the power which one man of personal authority exercises over the multitude.

The wickedness and the misery of man are strongly evinced by his restlessness, and the alacrity with which he takes up the sword, in civil tumults. Is not the world wide enough for us all to live happy in it, without shedding each other's blood? In the name of Heaven, let the sword at last be sheathed; let all rights, compatible with law and order, be amicably restored to the people; and let not the present generation sacrifice its happiness to the future, by ferocious contest.

Violence, on the part of government, will effect nothing durable. The spirit of the times requires great wisdom and great moderation in the rulers. Public virtue is called for by the exigencies of the state. Great men must stand forth, and subdue the multitude, not by the sword, but by persuasion. An opinion of their virtues and unfeigned patriotism must secure the confidence of the people. Personal authority, founded on an opinion of superior virtue and ability, will effect wonders.

Here then you will have an opportunity of displaying the effects of your education, the noble spirit which you have derived from the study of the ancients, and the ability you have acquired by a most diligent cultivation of your understanding. Here is a fine field for your talents. May they be exercised for your own glory and the happiness of your country.

Peace, good order, and liberty, unspoiled by licentiousness!—let the promotion and establishment of these be the scope of your honourable life.—agnosco procerem.

I am, &c.