Selections from the Speeches and Writings of Edmund Burke [114]
grafted the milder virtues. He valued ancient nobility; and he was not disinclined to augment it with new honours. He valued the old nobility and the new, not as an excuse for inglorious sloth, but as an incitement to virtuous activity. He considered it as a sort of cure for selfishness and a narrow mind; conceiving that a man born in an elevated place in himself was nothing, but everything in what went before, and what was to come after him. Without much speculation, but by the sure instinct of ingenuous feelings, and by the dictates of plain, unsophisticated, natural understanding, he felt that no great commonwealth could by any possibility long subsist without a body of some kind or other of nobility, decorated with honour, and fortified by privilege. This nobility forms the chain that connects the ages of a nation, which otherwise (with Mr. Paine) would soon be taught that no one generation can bind another. He felt that no political fabric could be well made without some such order of things as might, through a series of time, afford a rational hope of securing unity, coherence, consistency, and stability to the state. He felt that nothing else can protect it against the levity of courts, and the greater levity of the multitude. That to talk of hereditary monarchy, without anything else of hereditary reverence in the commonwealth, was a low-minded absurdity, fit only for those detestable "fools aspiring to be knaves," who began to forge in 1789 the false money of the French constitution.--That it is one fatal objection to all NEW fancied and NEW FABRICATED republics (among a people who, once possessing such an advantage, have wickedly and insolently rejected it), that the PREJUDICE of an old nobility is a thing that CANNOT be made. It may be improved, it may be corrected, it may be replenished: men may be taken from it or aggregated to it, but the THING ITSELF is matter of INVETERATE opinion, and therefore CANNOT be matter of mere positive institution. He felt that this nobility in fact does not exist in wrong of other orders of the state, but by them, and for them.
"LABOURING POOR."
Let government protect and encourage industry, secure property, repress violence, and discountenance fraud, it is all that they have to do. In other respects, the less they meddle in these affairs the better; the rest is in the hands of our Master and theirs. We are in a constitution of things wherein--"Modo sol nimius, modo corripit imber." But I will push this matter no further. As I have said a good deal upon it at various times during my public service, and have lately written something on it which may yet see the light, I shall content myself now with observing, that the vigorous and laborious class of life has lately got, from the bon ton of the humanity of this day, the name of the "labouring poor." We have heard many plans for the relief of the "labouring poor." This puling jargon is not as innocent as it is foolish. In meddling with great affairs, weakness is never innoxious. Hitherto the name of poor (in the sense in which it is used to excite compassion) has not been used for those who can, but for those who cannot, labour--for the sick and infirm, for orphan infancy, for languishing and decrepit age: but when we affect to pity, as poor, those who must labour, or the world cannot exist, we are trifling with the condition of mankind. It is the common doom of man that he must eat his bread by the sweat of his brow, that is, by the sweat of his body, or the sweat of his mind. If this toil was inflicted as a curse, it is, as might be expected from the curses of the Father of all blessings--it is tempered with many alleviations, many comforts. Every attempt to fly from it, and to refuse the very terms of our existence, becomes much more truly a curse; and heavier pains and penalties fall upon those who would elude the tasks which are put upon them by the great Master Workman of the world, who, in his dealings with his creatures, sympathizes with their weakness, and speaking of a creation wrought by mere will out of nothing,
"LABOURING POOR."
Let government protect and encourage industry, secure property, repress violence, and discountenance fraud, it is all that they have to do. In other respects, the less they meddle in these affairs the better; the rest is in the hands of our Master and theirs. We are in a constitution of things wherein--"Modo sol nimius, modo corripit imber." But I will push this matter no further. As I have said a good deal upon it at various times during my public service, and have lately written something on it which may yet see the light, I shall content myself now with observing, that the vigorous and laborious class of life has lately got, from the bon ton of the humanity of this day, the name of the "labouring poor." We have heard many plans for the relief of the "labouring poor." This puling jargon is not as innocent as it is foolish. In meddling with great affairs, weakness is never innoxious. Hitherto the name of poor (in the sense in which it is used to excite compassion) has not been used for those who can, but for those who cannot, labour--for the sick and infirm, for orphan infancy, for languishing and decrepit age: but when we affect to pity, as poor, those who must labour, or the world cannot exist, we are trifling with the condition of mankind. It is the common doom of man that he must eat his bread by the sweat of his brow, that is, by the sweat of his body, or the sweat of his mind. If this toil was inflicted as a curse, it is, as might be expected from the curses of the Father of all blessings--it is tempered with many alleviations, many comforts. Every attempt to fly from it, and to refuse the very terms of our existence, becomes much more truly a curse; and heavier pains and penalties fall upon those who would elude the tasks which are put upon them by the great Master Workman of the world, who, in his dealings with his creatures, sympathizes with their weakness, and speaking of a creation wrought by mere will out of nothing,