Another consideration of great weight in this instance is that of the source from which salaries are derived: from public revenue, from taxes imposed upon the community. The nature of taxation has perhaps seldom been sufficiently considered. By some persons it has been supposed that the superfluities of the community might be collected, and placed under the disposition of the representative or executive power. But this is a gross mistake. The superfluities of the rich are, for the most part, inaccessible to taxation; the burthen falls, almost exclusively, upon the laborious and the poor. All wealth, in a state of civilized society, is the produce of human industry. To be rich is merely to possess a patent, entitling one man to dispose of the produce of another man's industry. Taxation therefore can no otherwise fall upon the rich but so far as it operates to diminish their luxuries. But this it does in a very few instances, and in a very small degree. Its genuine operation is to impose a new portion of labour upon those whom labour has already plunged deep in ignorance, degradation, and misery. The higher and governing part of the community are like the lion who hunted in concert with the weaker beasts. The landed proprietor first takes a very disproportionate share of the produce to himself; the capitalist follows, and shows himself equally voracious. Both these classes, in the form in which they now appear, might, under a different mode of society, be dispensed with. Taxation comes in next, and lays a new burthen upon those who are bowed down to the earth already. Who is there, allowed the choice of an alternative, and possessing the spirit of a man, that would choose to be thus fed, with the hard-earned morsel that, through the medium of taxation, is wrested from the gripe of the peasant?
Too much stress however is not to be laid upon this argument. There is no profession, there is perhaps no mode of life compatible with liberal and intellectual pursuits, that does not include in it a portion of inquiry.
It is one of the evils of a corrupt state of society that it forces the most enlightened and the most virtuous unwillingly to participate in its injustice. It would be weakness, and not magnanimity, that should teach us to view these things with a microscopical scrupulosity; and to refuse to be useful because no usefulness is pure. The most important objection to emoluments flowing from a public revenue is built upon their tendency to corrupt the mind of the receiver, and the views of the spectators.
Let us proceed to consider the extent of the difficulty that would result from the abolition of salaries. The majority of persons nominated to eminent employments, under any state of mankind approaching to the present, will possess a personal fortune adequate to their support. Those selected from a different class will probably be selected for extraordinary talents, which will naturally lead to extraordinary resources. It has been deemed dishonourable Pensions and to subsist upon private liberality; but this dishonour is produced only by the difficulty of reconciling this mode of subsistence and intellectual independence. It is true that the fortunes of individuals, like public salaries, are merely a patent, empowering them to engross the produce of other men's labour. But large private fortunes cannot cease to exist till a spirit of sobriety and reflection, hitherto unknown, has been infused into the great mass of mankind. In the meantime the possessors of them are bound to consider of the best mode of disposing of their incomes for the public interest: and it would perhaps be difficult to point out a better than that here alluded to. By this method no new addition would be made to the burthens of the laborious; and the distribution would perhaps produce a better effect, than if it were made in douceurs and prizes to the more ordinary classes of mankind. As to the receiver, he, by the supposition, receives no more than his due; and therefore prejudice alone can represent him as degraded, or imbue him with servility. This source of emolument is free from many of the objections that have been urged against a public stipend. I ought to receive your superfluity as my due, while I am employed in affairs more important than that of earning a subsistence; but at the same time to receive it with a total indifference to personal advantage, taking only what I deem necessary for the supply of my wants. He that listens to the dictates of justice, and turns a deaf ear to the suggestions of pride, will probably wish that the customs of his country should cast him for support on the virtue of individuals, rather than on the public revenue. That virtue may be expected, in this, as in all other instances, to increase, the more it is called into action.
