“Man treated as an Automaton,” answered Belfield, “and considered merely with respect to his bodily operations, may indeed be called dependent, since the food by which he lives, or, rather, without which he dies, cannot wholly be cultivated and prepared by his own hands: but considered in a nobler sense, he deserves not the degrading epithet; speak of him, then, as a being of feeling and understanding, with pride to alarm, with nerves to tremble, with honour to satisfy, and with a soul to be immortal!--as such, may he not claim the freedom of his own thoughts? may not that claim be extended to the liberty of speaking, and the power of being governed by them? and when thoughts, words, and actions are exempt from controul, will you brand him with dependency merely because the Grazier feeds his meat, and the Baker kneads his bread?” “But who is there in the whole world,” said Mr Monckton, “extensive as it is, and dissimilar as are its inhabitants, that can pretend to assert, his thoughts, words, and actions, are exempt from controul? even where interest, which you so much disdain, interferes not,--though where that is I confess I cannot tell!--are we not kept silent where we wish to reprove by the fear of offending? and made speak where we wish to be silent by the desire of obliging? do we not bow to the scoundrel as low as to the man of honour? are we not by mere forms kept standing when tired? made give place to those we despise? and smiles to those we hate? or if we refuse these attentions, are we not regarded as savages, and shut out of society?” “All these,” answered Belfield, “are so merely matters of ceremony, that the concession can neither cost pain to the proud, nor give pleasure to the vain. The bow is to the coat, the attention is to the rank, and the fear of offending ought to extend to all mankind. Homage such as this infringes not our sincerity, since it is as much a matter of course as the dress that we wear, and has as little reason to flatter a man as the shadow which follows him. I no more, therefore, hold him deceitful for not opposing this pantomimical parade, than I hold him to be dependent for eating corn he has not sown.” “Where, then, do you draw the line? and what is the boundary beyond which your independence must not step?” “I hold that man,” cried he, with energy, “to be independent, who treats the Great as the Little, and the Little as the Great, who neither exults in riches nor blushes in poverty, who owes no man a groat, and who spends not a shilling he has not earned.” “You will not, indeed, then, have a very numerous acquaintance, if this is the description of those with whom you purpose to associate! but is it possible you imagine you can live by such notions? why the Carthusian in his monastery, who is at least removed from temptation, is not mortified so severely as a man of spirit living in the world, who would prescribe himself such rules.”