of dependence only becomes more extensive, i.e., the sphere of capital's exploitation and rule merely extends with its own dimensions and the number of its subjects. A larger part of their own surplus-product, always increasing and continually transformed into additional capital, comes back to them in the shape of means of payment, so that they can extend the circle of their enjoyments; can make some additions to their consumption-fund of clothes, furniture, &c., and can lay by small reserve-funds of money. But just as little as better clothing, food, and treatment, and a larger peculium, do away with the exploitation of the slave, so little do they set aside that of the wage-worker. A rise in the price of labour, as a consequence of accumulation of capital, only means, in fact, that the length and weight of the golden chain the wage-worker has already forged for himself, allow of a relaxation of the tension of it. In the controversies on this subject the chief fact has generally
his time is shown by the following. In "A Letter to A. Smith, L.L.D. On the Life, Death and Philosophy of his Friend, David Hume. By one of the People called Christians, 4th Edition, Oxford, 1784," Dr. Horne, Bishop of Norwich, reproves Adam Smith, because in a published letter to Mr. Strahan, he "embalmed his friend David" (sc. Hume); because he told the world how "Hume amused himself on his deathbed with Lucian and Whist," and because he even had the impudence to write of Hume: "I have always considered him, both in his life-time and since his death, as approaching as nearly to the idea of a perfectly wise and virtuous man, as, perhaps, the nature of human frailty will permit." The bishop cries out, in a passion: "Is it right in you, Sir, to hold up to our view as 'perfectly wise and virtuous,' the character and conduct of one, who seems to have been possessed with an incurable antipathy to all that is called Religion; and who strained every nerve to explode, suppress and extirpate the spirit of it among men, that it's very name, if he could effect it, might no more be had in remembrance?" (l. c., p. 8). "But let not the lovers of truth be discouraged. Atheism cannot be of long continuance." (p. 17.) Adam Smith, "had the atrocious wickedness to propagate atheism through the land (viz. by his "Theory of moral sentiments.") Upon the whole, Doctor, your meaning is good; but I think you will not succeed this time. You would persuade us, by the example of David Hume, Esq., that atheism is the only cordial for low spirits, and the proper antidote against the fear of death. . . . You may smile over Babylon in ruins and congratulate the hardened Pharaoh on his overthrow in the Red Sea." (l. c., pp. 21, 22.) One orthodox individual, amongst Adam Smith's college friends, writes after his death: "Smith's well-placed affection for Hume . . . hindered him from being a Christian. . . . When he met with honest men whom he liked . . . he would believe almost anything they said. Had he been a friend of the worthy ingenious Horrox he would have believed that the moon sometimes disappeared in a clear sky without the interposition of a cloud. . . . He approached to republicanism in his political principles." (The Bee. By James Anderson, 18 Vols., Vol. 3, pp. 165, 164, Edinburgh, 1791-93.) Parson Thomas Chalmers has his suspicions as to Adam Smith having invented the category of "unproductive labourers," solely for the Protestant parsons, in spite of their blessed work in the vineyard of the Lord.
