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manner　in　which　he　is　commonly　accommodated。　Compared；　indeed；

with　the　more　extravagant　luxury　of　the　great；　his　accommodation

must　no　doubt　appear　extremely　simple　and　easy；　and　yet　it　may　be

true；　perhaps；　that　the　accommodation　of　a　European　prince　does

not　always　so　much　exceed　that　of　an　industrious　and　frugal

peasant　as　the　accommodation　of　the　latter　exceeds　that　of　many

an　African　king；　the　absolute　master　of　the　lives　and　liberties

of　ten　thousand　naked　savages。





　　　　　　　　　　　　　　　　　　　　　　　　　　　　　CHAPTER　II　



　　Of　the　Principle　which　gives　occasion　to　the　Division　of　Labour





　　　　　THIS　division　of　labour；　from　which　so　many　advantages　are

derived；　is　not　originally　the　effect　of　any　human　wisdom；　which

foresees　and　intends　that　general　opulence　to　which　it　gives

occasion。　It　is　the　necessary；　though　very　slow　and　gradual

consequence　of　a　certain　propensity　in　human　nature　which　has　in

view　no　such　extensive　utility；　the　propensity　to　truck；　barter；

and　exchange　one　thing　for　another。

　　　　　Whether　this　propensity　be　one　of　those　original　principles

in　human　nature　of　which　no　further　account　can　be　given；　or

whether；　as　seems　more　probable；　it　be　the　necessary　consequence

of　the　faculties　of　reason　and　speech；　it　belongs　not　to　our

present　subject　to　inquire。　It　is　common　to　all　men；　and　to　be

found　in　no　other　race　of　animals；　which　seem　to　know　neither

this　nor　any　other　species　of　contracts。　Two　greyhounds；　in

running　down　the　same　hare；　have　sometimes　the　appearance　of

acting　in　some　sort　of　concert。　Each　turns　her　towards　his

companion；　or　endeavours　to　intercept　her　when　his　companion

turns　her　towards　himself。　This；　however；　is　not　the　effect　of

any　contract；　but　of　the　accidental　concurrence　of　their　passions

in　the　same　object　at　that　particular　time。　Nobody　ever　saw　a　dog

make　a　fair　and　deliberate　exchange　of　one　bone　for　another　with

another　dog。　Nobody　ever　saw　one　animal　by　its　gestures　and

natural　cries　signify　to　another；　this　is　mine；　that　yours；　I　am

willing　to　give　this　for　that。　When　an　animal　wants　to　obtain

something　either　of　a　man　or　of　another　animal；　it　has　no　other

means　of　persuasion　but　to　gain　the　favour　of　those　whose　service

it　requires。　A　puppy　fawns　upon　its　dam；　and　a　spaniel　endeavours

by　a　thousand　attractions　to　engage　the　attention　of　its　master

who　is　at　dinner；　when　it　wants　to　be　fed　by　him。　Man　sometimes

uses　the　same　arts　with　his　brethren；　and　when　he　has　no　other

means　of　engaging　them　to　act　according　to　his　inclinations；

endeavours　by　every　servile　and　fawning　attention　to　obtain　their

good　will。　He　has　not　time；　however；　to　do　this　upon　every

occasion。　In　civilised　society　he　stands　at　all　times　in　need　of

the　cooperation　and　assistance　of　great　multitudes；　while　his

whole　life　is　scarce　sufficient　to　gain　the　friendship　of　a　few

persons。　In　almost　every　other　race　of　animals　each　individual；

when　it　is　grown　up　to　maturity；　is　entirely　independent；　and　in

its　natural　state　has　occasion　for　the　assistance　of　no　other

living　creature。　But　man　has　almost　constant　occasion　for　the

help　of　his　brethren；　and　it　is　in　vain　for　him　to　expect　it　from

their　benevolence　only。　He　will　be　more　likely　to　prevail　if　he

can　interest　their　self…love　in　his　favour；　and　show　them　that　it

is　for　their　own　advantage　to　do　for　him　what　he　requires　of

them。　Whoever　offers　to　another　a　bargain　of　any　kind；　proposes

to　do　this。　Give　me　that　which　I　want；　and　you　shall　have　this

which　you　want；　is　the　meaning　of　every　such　offer；　and　it　is　in

this　manner　that　we　obtain　from　one　another　the　far　greater　part

of　those　good　offices　which　we　stand　in　need　of。　It　is　not　from

the　benevolence　of　the　butcher；　the　brewer；　or　the　baker　that　we

expect　our　dinner；　but　from　their　regard　to　their　own　interest。

We　address　ourselves；　not　to　their　humanity　but　to　their

self…love；　and　never　talk　to　them　of　our　own　necessities　but　of

their　advantages。　Nobody　but　a　beggar　chooses　to　depend　chiefly

upon　the　benevolence　of　his　fellow…citizens。　Even　a　beggar　does

not　depend　upon　it　entirely。　The　charity　of　well…disposed　people；

indeed；　supplies　him　with　the　whole　fund　of　his　subsistence。　But

though　this　principle　ultimately　provides　him　with　all　the

necessaries　of　life　which　he　has　occasion　for；　it　neither　does

nor　can　provide　him　with　them　as　he　has　occasion　for　them。　The

greater　part　of　his　occasional　wants　are　supplied　in　the　same

manner　as　those　of　other　people；　by　treaty；　by　barter；　and　by

purchase。　With　the　money　which　one　man　gives　him　he　purchases

food。　The　old　clothes　which　another　bestows　upon　him　he　exchanges

for　other　old　clothes　which　suit　him　better；　or　for　lodging；　or

for　food；　or　for　money；　with　which　he　can　buy　either　food；

clothes；　or　lodging；　as　he　has　occasion。

　　　　　As　it　is　by　treaty；　by　barter；　and　by　purchase　that　we

obtain　from　one　another　the　greater　part　of　those　mutual　good

offices　which　we　stand　in　need　of；　so　it　is　this　same　trucking

disposition　which　originally　gives　occasion　to　the　division　of

labour。　In　a　tribe　of　hunters　or　shepherds　a　particular　person

makes　bows　and　arrows；　for　example；　with　more　readiness　and

dexterity　than　any　other。　He　frequently　exchanges　them　for　cattle

or　for　venison　with　his　companions；　and　he　finds　at　last　that　he

can　in　this　manner　get　more　cattle　and　venison　than　if　he　himself

went　to　the　field　to　catch　them。　From　a　regard　to　his　own

interest；　therefore；　the　making　of　bows　and　arrows　grows　to　be

his　chief　business；　and　he　becomes　a　sort　of　armourer。　Another

excels　in　making　the　frames　and　covers　of　their　little　huts　or

movable　houses。　He　is　accustomed　to　be　of　use　in　this　way　to　his

neighbours；　who　reward　him　in　the　same　manner　with　cattle　and

with　venison；　till　at　last　he　finds　it　his　interest　to　dedicate

himself　entirely　to　this　employment；　and　to　become　a　sort　of

house…carpenter。　In　the　same　manner　a　third　becomes　a　smith　or　a

brazier；　a　fourth　a　tanner　or　dresser　of　hides　or　skins；　the

principal　part　of　the　nothing　of　savages。　And　thus　the　certainty

of　being　able　to　exchange　all　that　surplus　part　of　the　produce　of

his　own　labour；　which　is　over　and　above　his　own　consumption；　for

such　parts　of　the　produce　of　other　men's　labour　as　he　may　have

occasion　for；　encourages　every　man　to　apply　himself　to　a

particular　occupation；　and　to　cultivate　and　bring　to　perfection

whatever　talent　or　genius　he　may　possess　for　that　particular

species　of　business。

　　　　　The　difference　of　natural　talents　in　different　men　is；　in

reality；　much　less　than　we　are　aware　of；　and　the　very　different

genius　which　appears　to　distinguish　men　of　different　professions；

when　grown　up　to　maturity；　is　not　upon　many　occasions　so　much　the

cause　as　the　effect　of　the　division　of　labour。　The　difference

between　the　most　dissimilar　characters；　between　a　philosopher　and

a　common　street　porter；　for　example；　seems　to　arise　not　so　much

from　nature　as　from　habit；　custom；　and　education。　When　they　came

into　the　world；　and　for　the　first　six　or　eight　years　of　their

existence；　they　were　perhaps　very　much　alike；　and　neither　their

parents　nor　playfellows　could　perceive　any　remarkable　difference。

About　that　age；　or　soon　after；　they　come　to　be　employed　in　very

different　occupations。　The　difference　of　talents　comes　then　to　be

taken　notice　of；　and　widens　by　degrees；　till　at　last　the　vanity

of　the　philosopher　is　willing　to　acknowledge　scarce　any

resemblance。　But　without　the　disposition　to　truck；　barter；　and

exchange；　every　man　must　have　procured　to　himself　every　necessary

and　conveniency　of　life　which　he　wanted。　All　must　have　had　the

same　duties　to　perform；　and　the　same　work　to　do；　and　there　could

have　been　no　such　difference　of　employment　as　could　alone　give

occasion　to　any　great　difference　of　talents。

　　　　　As　it　is　this　disposition　which　forms　that　difference　of

talents；　so　remarkable　among　men　of　different　professions；　so　it

is　this　same　disposition　which　renders　that　difference　useful。

Many　tribes　of　animals　acknowledged　to　be　all　of　the　same　species

derive　from　nature　a　much　more　remarkable　distinction　of　genius；

than　what；　antecedent　to　custom　and　education；　appears　to　take

place　among　men。　By　nature　a　philosopher　is　not　in　genius　and

disposition　half　so　different　from　a　street　porter；　as　a　mastiff

is　from　a　greyhound；　or　a　greyhound　from　a　spaniel；　or　this　last

from　a　shepherd's　dog。　Those　different　tribes　of　animals；

however；　though　all　of　the　same　species；　are　of　scarce　any　use　to

one　another。　The　strength　of　the　mastiff　is　not；　in　the　least；

supported　either　by　the　swiftness　of　the　greyhound；　or　by　the

sagacity　of　the　spaniel；　or　by　the　docility　of　the　shepherd's

dog。　The　effects　of　those　different　geniuses　and　talents；　for

want　of　the　power　or　disposition　to　barter　and　exchange；　cannot

be　brought　into　a　common　stock；　and　do　not　in　the　least

contribute　to　the　better　accommodation　ind　convenie