crimes, I am blameless.

As to the vulgar rabble of trainers and toadies, illiterate, mean-souled
creatures, born to obscurity, should we attempt to dissuade _them_
from such pursuits, our labour would be wasted. Nor can we fairly blame
them, for putting up any affront, rather than part with their employers.
The life suits them; they are in their element. And what other channel is
there, into which their energies could be directed? Take away this, their
sole vocation, and they are idle cumberers of the earth. They have
nothing, then, to complain of; nor are their employers unreasonable in
turning these humble vessels to the use for which they were designed.
They come into a house prepared for such treatment from the first; it is
their profession to endure and suffer wrong.

But the case of educated men, such as I have mentioned above, is another
matter; it calls for our indignation, and for our utmost endeavours to
restore them to liberty. I think it will not be amiss, if I first examine
into the provocations under which they turn to a life of dependence. By
showing how trivial, how inadequate these provocations are, I shall
forestall the main argument used by the defenders of voluntary servitude.
Most of them are content to cloak their desertion under the names of
Poverty and Necessity. It is enough, they think, to plead in extenuation,
that they sought to flee from this greatest of human ills, Poverty.
Theognis comes pat to their purpose. His

Poverty, soul-subduing Poverty,

is in continual requisition, together with other fearful utterances of
our most degenerate poets to the same effect. Now if I could see that
they really found an escape from poverty in the lives they lead, I would