An Essay on the Principle of Population
By Thomas Robert Malthus
There are two versions of Thomas Robert Malthus’s
Essay on the Principle of Population. The first, published anonymously in 1798, was so successful that Malthus soon elaborated on it under his real name.
* The rewrite, culminating in the sixth edition of 1826, was a scholarly expansion and generalization of the first.Following his success with his work on population, Malthus published often from his economics position on the faculty at the East India College at Haileybury. He was not only respected in his time by contemporaneous intellectuals for his clarity of thought and willingness to focus on the evidence at hand, but he was also an engaging writer capable of presenting logical and mathematical concepts succinctly and clearly. In addition to writing principles texts and articles on timely topics such as the corn laws, he wrote in many venues summarizing his initial works on population, including a summary essay in the
Encyclopædia Britannica on population.The first and sixth editions are presented on Econlib in full. Minor corrections of punctuation, obvious spelling errors, and some footnote clarifications are the only substantive changes.* Malthus’s “real name” may have been Thomas Robert Malthus, but a descendent, Nigel Malthus, reports that his family says he did not use the name Thomas and was known to friends and colleagues as Bob. See
The Malthus Homepage, a site maintained by Nigel Malthus, a descendent.For more information on Malthus’s life and works, see
New School Profiles: Thomas Robert Malthus and
The International Society of Malthus.Lauren Landsburg
Editor, Library of Economics and Liberty
First Pub. Date
London: John Murray
The text of this edition is in the public domain. Picture of Malthus courtesy of The Warren J. Samuels Portrait Collection at Duke University.
- Chapter I
- Chapter II
- Chapter III
- Chapter IV
- Chapter V
- Chapter VI
- Chapter VII
- Chapter VIII
- Chapter IX
- Chapter X
- Chapter XI
- Chapter XII
- Chapter XIII
- Chapter XIV
- Bk.II,Ch.XI, On the Fruitfulness of Marriages
- Appendix I
- Appendix II
Of the Necessity of general Principles on this Subject.
Book IV, Chapter XIII
Temporarily missing material.
of giving assistance are so often directly opposite to the general and permanent effects.
It has been observed in particular districts, where cottagers are possessed of small pieces of land, and are in the habit of keeping cows, that during the late scarcities some of them were able to support themselves without parish assistance, and others with comparatively little.
According to the partial view in which this subject has been always contemplated, a general inference has been drawn from such instances, that, if we could place all our labourers in a similar situation, they would all be equally comfortable, and equally independent of the parish. This is an inference, however, that by no means follows. The advantage, which cottagers who at present keep cows enjoy, arises in a great measure from its being peculiar, and would be considerably diminished if it were made general.
A farmer or gentleman has, we will suppose, a certain number of cottages on his farm. Being a liberal man, and liking to see all the people about him comfortable, he may join a piece of land to each cottage sufficient to keep one or two cows, and give besides high wages. His labourers will of course live in plenty, and be able to rear up large families; but his farm may not require many hands; and though he may choose to pay those which he employs well, he will not probably wish to have more labourers on his land than his work requires. He does not therefore build more houses; and the children of the labourers whom he employs must evidently emigrate, and settle in other countries. While such a system continues peculiar to certain families or certain districts, the emigrants would easily be able to find work in other places; and it cannot be doubted that the individual labourers employed on these farms are in an enviable situation, and such as we might naturally wish was the lot of all our labourers. But it is perfectly clear that such a system could not, in the nature of things, possess the same advantages, if it were made general; because there would then be no countries to which the children could emigrate with the same prospect of finding work. Population would evidently increase beyond the demand of towns and manufactories, and the price of labour would universally fall.
It should be observed also, that one of the reasons why the labourers who at present keep cows are so comfortable, is, that they are able to make considerable profit of the milk which they do not use themselves; an advantage which would evidently be very much diminished, if the system were universal. And though they were certainly able to struggle through the late scarcities with less assistance than their neighbours, as might naturally be expected, from their having other resources besides the article which in those individual years was scarce; yet if the system were universal, there can be no reason assigned why they would not be subject to suffer as much from a scarcity of grass and a mortality among cows;
*53 as our common labourers do now from a scarcity of wheat. We should be extremely cautious therefore of trusting to such appearances, and of drawing a general inference from this kind of partial experience.
The main principle, on which the society for increasing the comforts and bettering the condition of the poor professes to proceed, is excellent. To give effect to that master-spring of industry, the desire of bettering our condition
*54 is the true mode of improving the state of the lower classes; and we may safely agree with Sir Thomas Bernard, in one of his able prefaces, that whatever encourages and promotes habits of industry, prudence, foresight, virtue and cleanliness, among the poor, is beneficial to them and to the country; and whatever removes or diminishes the incitements to any of these qualities is detrimental to the state, and pernicious to the individual.
Sir Thomas Bernard indeed himself seems in general to be fully aware of the difficulties, which the society has to contend with in the accomplishment of its object. But still it appears to be in some danger of falling into the error before alluded to, of drawing general inferences from insufficient experience. Without adverting to the plans respecting cheaper foods and parish shops, recommended by individuals, the beneficial effects of which depend entirely upon their being peculiar to certain families or certain parishes, and would be lost if they were general, by lowering the wages of labour; I shall only notice one observation of a more comprehensive nature, which occurs in the preface to the second volume of the Reports. It is there remarked that the experience of the society seemed to warrant the conclusion, that the best mode of relieving the poor was, by assisting them at their own homes, and placing out their children as soon as possible in different employments, apprenticeships, &c. I really believe that this is the best, and it is certainly the most agreeable, mode in which occasional and discriminate assistance can be given. But it is evident that it must be done with caution, and cannot be adopted as a general principle, and made the foundation of universal practice. It is open exactly to the same objection as the cow system, which has just been noticed, and that part of the act of the 43d of Elizabeth, which directs the overseers to employ and provide for the children of the poor. A particular parish, where all the children, as soon as they were of a proper age, were taken from their parents, and placed out in proper situations, might be very comfortable; but if the system were general, and the poor saw that all their children would be thus provided for, every employment would presently be overstocked with hands, and the consequences need not be again repeated.
Nothing can be more clear than that it is within the power of money, and of the exertions of the rich, adequately to relieve a particular family, a particular parish, and even a particular district. But it will be equally clear, if we reflect a moment on the subject, that it is totally out of their power to relieve the whole country in the same way; at least without providing a regular vent for the overflowing numbers in emigration, or without the prevalence of a particular virtue among the poor, which the distribution of this assistance tends obviously to discourage.
Even industry itself is, in this respect, not very different from money. A man who possesses a certain portion of it, above what is usually possessed by his neighbours, will, in the actual state of things, be almost sure of a competent livelihood; but if all his neighbours were to become at once as industrious as himself, the absolute portion of industry which he before possessed would no longer be a security against want. Hume fell into a great error, when he asserted that “almost all the moral as well as natural evils of human life arise from idleness;” and for the cure of these ills required only that the whole species should possess naturally an equal diligence with that, which many individuals are able to attain by habit and reflection.
*56 It is evident that this given degree of industry possessed by the whole species, if not combined with another virtue of which he takes no notice, would totally fail of rescuing society from want and misery, and would scarcely remove a single moral or physical evil of all those to which he alludes.
I am aware of an objection, which will, with great appearance of justice, be urged against the general scope of these reasonings. It will be said that to argue thus is at once to object to every mode of assisting the poor, as it is impossible, in the nature of things, to assist people individually, without altering their relative situation in society, and proportionally depressing others; and that as those who have families are the persons naturally most subject to distress, and as we are certainly not called upon to assist those who do not want our aid, we must necessarily, if we act at all, relieve those who have children, and thus encourage marriage and population.
I have already observed, however, and I here repeat it again, that the general principles on these subjects ought not to be pushed too far, though they should always be kept in view; and that many cases may occur, in which the good resulting from the relief of the present distress may more than overbalance the evil to be apprehended from the remote consequence.
All relief in instances of distress, not arising from idle and improvident habits, clearly comes under this description; and in general it may be observed, that it is only that kind of
certain relief, on which the poor can confidently depend, whatever may be their conduct, that violates general principles in such a manner as to make it clear that the general consequence is worse than the particular evil.
Independently of this discriminate and occasional assistance, the beneficial effects of which I have fully allowed in a preceding chapter, I have before endeavoured to shew, that much might be expected from a better and more general system of education. Every thing that can be done in this way has indeed a very peculiar value; because education is one of those advantages, which not only all may share without interfering with each other, but the raising of one person may actually contribute to the raising of others. If, for instance, a man by education acquires that decent kind of pride and those juster habits of thinking, which will prevent him from burdening society with a family of children which he cannot support, his conduct, as far as an individual instance can go, tends evidently to improve the condition of his fellow-labourers; and a contrary conduct from ignorance would tend as evidently to depress it.
I cannot help thinking also, that something might be done towards bettering the situation of the poor by a general improvement of their cottages, if care were taken, at the same time, not to make them so large as to allow of two families settling in them; and not to increase their number faster than the demand for labour required. One of the most salutary and least pernicious checks to the frequency of early marriages in this country is the difficulty of procuring a cottage, and the laudable habits which prompt a labourer rather to defer his marriage some years in the expectation of a vacancy, than to content himself with a wretched mud cabin, like those in Ireland.
Even the cow system, upon a more confined plan, might not to be open to objection. With any view of making if a substitute for the poor-laws, and of giving labourers a right to demand land and cows in proportion to their families; or of taking the common people from the consumption of wheat, and feeding them on milk and potatoes; it appears to me, I confess, truly preposterous: but if it were so ordered as merely to provide a comfortable situation for the better and more industrious labourers, and to supply at the same time a very important want among the poor in general, that of milk for their children; I think that it would be extremely beneficial, and might be made a very powerful incitement to habits of industry, economy and prudence. With this view, however, it is evident that only a certain portion of labourers in each parish could be included in the plan; that good conduct, and not mere distress, should have the most valid claim to preference; that too much attention should not be paid to the number of children; and that universally, those who had saved money enough for the purchase of a cow, should be preferred to those who required to be furnished with one by the parish.
One should undoubtedly be extremely unwilling not to make as much use as possible of that known stimulus to industry and economy, the desire of, and attachment to, property: but it should be recollected that the good effects of this stimulus shew themselves principally when this property is to be procured or preserved by personal exertions; and that they are by no means so general under other circumstances. If any idle man with a family could demand and obtain a cow and some land, I should expect to see both very often neglected.
It has been observed that those cottagers, who keep cows, are more industrious and more regular in their conduct, than those who do not. This is probably true, and what might naturally be expected; but the inference that the way to make all people industrious is to give them cows, may by no means be quite so certain. Most of those who keep cows at present have purchased them with the fruits of their own industry. It is therefore more just to say that their industry has given them a cow, than that a cow has given them their industry; though I would by no means be understood to imply that the sudden possession of property never generates industrious habits.
The practical good effects, which have been already experienced from cottagers keeping cows,
*59 arise in fact from the system being nearly such as the confined plan which I have mentioned. In the districts where cottagers of this description most abound, they do not bear a very large proportion to the population of the whole parish; they consist in general of the better sort of labourers, who have been able to purchase their own cows; and the peculiar comforts of their situation arise as much from the relative as the positive advantages which they possess.
From observing therefore their industry and comforts, we should be very cautious of inferring that we could give the same industry and comforts to all the lower classes of people, by giving them the same possessions. There is nothing, that has given rise to such a cloud of errors, as a confusion between relative and positive, and between cause and effect.
It may be said, however, that any plan of generally improving the cottages of the poor, or of enabling more of them to keep cows, would evidently give them the power of rearing a greater number of children, and, by thus encouraging population, violate the principles which I have endeavoured to establish. But if I have been successful in making the reader comprehend the principal bent of this work, he will be aware that the precise reason why I think that more children ought not to be born than the country can support is, that the greatest possible number of those that are born may be supported. We cannot, in the nature of things, assist the poor in any way, without enabling them to rear up to manhood a greater number of their children. But this is, of all other things, the most desirable, both with regard to individuals and the public. Every loss of a child from the consequences of poverty must evidently be preceded and accompanied by great misery to individuals; and in a public view, every child that dies under ten years of age is a loss to the nation of all that had been expended in its subsistence till that period. Consequently, in every point of view, a decrease of mortality at all ages is what we ought to aim at. We cannot however effect this object, without first crowding the population in some degree by making more children grow up to manhood; but we shall do no harm in this respect, if, at the same time, we can impress these children with the idea, that, to possess the same advantages as their parents, they must defer marriage till they have a fair prospect of being able to maintain a family. And it must be candidly confessed that, if we cannot do this, all our former efforts will have been thrown away. It is not in the nature of things that any permanent and general improvement in the condition of the poor can be effected without an increase in the preventive check; and unless this take place, either with or without our efforts, every thing that is done for the poor must be temporary and partial: a diminution of mortality at present will be balanced by an increased mortality in future; and the improvement of their condition in one place will proportionally depress it in another. This is a truth so important, and so little understood, that it can scarcely be too often insisted on.
Paley, in a chapter on population, provision, &c., in his Moral Philosophy, observes, that the condition most favourable to the population of a country, and at the same time to its general happiness, is, “that of a laborious frugal people ministering to the demands of an opulent luxurious nation.”
*60 Such a form of society has not, it must be confessed, an inviting aspect. Nothing but the conviction of its being absolutely necessary could reconcile us to the idea of ten millions of people condemned to incessant toil, and to the privation of every thing but absolute necessaries, in order to minister to the excessive luxuries of the other million. But the fact is, that such a form of society is by no means necessary. It is by no means necessary that the rich should be excessively luxurious, in order to support the manufactures of a country; or that the poor should be deprived of all luxuries, in order to make them sufficiently numerous. The best, and in every point of view the most advantageous manufactures in this country, are those which are consumed by the great body of the people. The manufactures which are confined exclusively to the rich are not only trivial, on account of the comparative smallness of their quantity, but are further liable to the great disadvantage of producing much occasional misery among those employed in them, from changes of fashion. It is the diffusion of luxury therefore among the mass of the people, and not an excess of it in a few, that seems to be most advantageous, both with regard to national wealth and national happiness; and what Paley considers as the true evil and proper danger of luxury, I should be disposed to consider as its true good and peculiar advantage. If, indeed, it be allowed that in every society, not in the state of a new colony, some powerful check to population must prevail; and if it be observed that a taste for the comforts and conveniences of life will prevent people from marrying, under the certainty of being deprived of these advantages; it must be allowed that we can hardly expect to find any check to marriage so little prejudicial to the happiness and virtue of society as the general prevalence of such a taste; and consequently, that the extension of luxury in this sense of the term is particularly desirable, and one of the best means of raising that standard of wretchedness alluded to in a former chapter.
It has been generally found that the middle parts of society are most favourable to virtuous and industrious habits, and to the growth of all kinds of talents. But it is evident that all cannot be in the middle. Superior and inferior parts are in the nature of things absolutely necessary; and not only necessary, but strikingly beneficial. If no man could hope to rise, or fear to fall in society; if industry did not bring with it its reward, and indolence its punishment; we could not expect to see that animated activity in bettering our condition, which now forms the master-spring of public prosperity. But in contemplating the different states of Europe, we observe a very considerable difference in the relative proportions of the superior, the middle and the inferior parts; and from the effect of these differences it seems probable, that our best-grounded expectations of an increase in the happiness of the mass of human society are founded in the prospect of an increase in the relative proportions of the middle parts. And if the lower classes of people had acquired the habit of proportioning the supplies of labour to a stationary or even decreasing demand, without an increase of misery and mortality, as at present, we might even venture to indulge a hope that at some future period the processes for abridging human labour, the progress of which has of late years been so rapid, might ultimately supply all the wants of the most wealthy society with less personal effort than at present; and if they did not diminish the severity of individual exertion, might, at least, diminish the number of those employed in severe toil. If the lowest classes of society were thus diminished, and the middle classes increased, each labourer might indulge a more rational hope of rising by diligence and exertion into a better station; the rewards of industry and virtue would be increased in number; the lottery of human society would appear to consist of fewer blanks and more prizes; and the sum of social happiness would be evidently augmented.
To indulge, however, in any distant views of this kind, unaccompanied by the evils usually attendant on a stationary or decreasing demand for labour, we must suppose the general prevalence of such prudential habits among the poor, as would prevent them from marrying, when the actual price of labour, joined to what they might have saved in their single state, would not give them the prospect of being able to support a wife and five or six children without assistance. And undoubtedly such a degree of prudential restraint would produce a very striking melioration in the condition of the lower classes of people.
It may be said, perhaps, that even this degree of prudence might not always avail, as when a man marries he cannot tell what number of children he shall have, and many have more than six. This is certainly true; and in this case I do not think that any evil would result from making a certain allowance to every child above this number; not with a view of rewarding a man for his large family, but merely of relieving him from a species of distress which it would be unreasonable in us to expect that he should calculate upon. And with this view, the relief should be merely such as to place him exactly in the same situation as if he had had six children. Montesquieu disapproves of an edict of Lewis the Fourteenth, which give certain pensions to those who had ten and twelve children, as being of no use in encouraging population.
*61 For the very reason that he disapproves of it, I should think that some law of the kind might be adopted without danger, and might relieve particular individuals from a very pressing and unlooked for distress, without operating in any respect as an encouragement to marriage.
If at some future period any approach should be made towards the more general prevalence of prudential habits with respect to marriage among the poor, from which alone any permanent and general improvement of their condition can arise; I do not think that the narrowest politician need be alarmed at it, from the fear of its occasioning such an advance in the price of labour, as will enable our commercial competitors to undersell us in foreign markets. There are four circumstances that might be expected to accompany it, which would probably either prevent, or fully counterbalance any effect of this kind. These are, 1st, the more equable and lower price of provisions, from the demand being less frequently above the supply. 2dly, the removal of that heavy burden on agriculture, and that great addition to the present wages of labour, the poor’s rates. 3dly, the national saving of a great part of that sum, which is expended without return in the support of those children who die prematurely from the consequences of poverty. And, lastly, the more general prevalence of economical and industrious habits, particularly among unmarried men, which would prevent that indolence, drunkenness and waste of labour, which at present are too frequently a consequence of high wages.