Читать книгу An Enquiry into an Origin of Honour; and the Usefulness of Christianity in War - Bernard Mandeville - Страница 8

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Horatio. I Wonder you never attempted to guess at the Origin of Honour, as you have done at that of Politeness, and your Friend in his Fable of the Bees has done at the Origin of Virtue.

Cleo. I have often thought of it, and am satisfied within my self, that my Conjecture about it is Just; but there are Three substantial Reasons, why I have hitherto kept it to my Self, and never yet mention'd to any One, what my Sentiments are concerning the Origin of that charming Sound.

Hor. Let me hear your Reasons however.

Cleo. The Word Honour, is used in such different Acceptations, is now a Verb, then a Noun, sometimes taken for the Reward of Virtue, sometimes for a Principle that leads to Virtue, and, at others again, signifies Virtue it self; that it would be a very hard Task to take in every Thing that belongs to it, and at the same Time avoid Confusion in Treating of it. This is my First Reason. The Second is: That to set forth and explain my Opinion on this Head to others with Perspicuity, would take up so much Time, that few People would have the Patience to hear it, or think it worth their while to bestow so much Attention, as it would require, on what the greatest Part of Mankind would think very trifling.

Hor. This Second whets my Curiosity: pray, what is your Third Reason?

Cleo. That the very Thing, to which, in my Opinion, Honour owes its Birth, is a Passion in our Nature, for which there is no Word coin'd yet, no Name that is commonly known and receiv'd in any Language.

Hor. That is very strange.

Cleo. Yet not less true. Do you remember what I said of Self-liking in our Third Conversation, when I spoke of the Origin of Politeness?

Hor. I do; but you know, I hate Affectation and Singularity of all sorts. Some Men are fond of uncouth Words of their own making, when there are other Words already known, that sound better, and would equally explain their Meaning: What you call'd then Self-liking at last prov'd to be Pride, you know.

Cleo. Self-liking I have call'd that great Value, which all Individuals set upon their own Persons; that high Esteem, which I take all Men to be born with for themselves. I have proved from what is constantly observ'd in Suicide, that there is such a Passion in Human Nature, and that it is plainly [2] distinct from Self-love. When this Self-liking is excessive, and so openly shewn as to give Offence to others, I know very well it is counted a Vice and call'd Pride: But when it is kept out of Sight, or is so well disguis'd as not to appear in its own Colours, it has no Name, tho' Men act from that and no other Principle.

[Footnote 2: Fable of the Bees, part II. p. 141]

Hor. When what you call Self-liking, that just Esteem which Men have naturally for themselves, is moderate, and spurs them on to good Actions, it is very laudable, and is call'd the Love of Praise or a Desire of the Applause of others. Why can't you take up with either of these Names?

Cleo. Because I would not confound the Effect with the Cause. That Men are desirous of Praise, and love to be applauded by others, is the Result, a palpable Consequence, of that Self-liking which reigns in Human Nature, and is felt in every one's Breast before we have Time or Capacity to reflect and think of Any body else. What Moralists have taught us concerning the Passions, is very superficial and defective. Their great Aim was the Publick Peace, and the Welfare of the Civil Society; to make Men governable, and unite Multitudes in one common Interest.

Hor. And is it possible that Men can have a more noble Aim in Temporals?

Cleo. I don't deny that; but as all their Labours were only tending to those Purposes, they neglected all the rest; and if they could but make Men useful to each other and easy to themselves, they had no Scruple about the Means they did it by, nor any Regard to Truth or the Reality of Things; as is evident from the gross Absurdities they have made Men swallow concerning their own Nature, in spight of what All felt within. In the Culture of Gardens, whatever comes up in the Paths is weeded out as offensive and flung upon the Dunghill; out among the Vegetables that are all thus promiscously thrown away for Weeds, there may be many curious Plants, on the Use and Beauty of which a Botanist would read long Lectures. The Moralists have endeavour'd to rout Vice, and clear the Heart of all hurtful Appetites and Inclinations: We are beholden to them for this in the same Manner as we are to Those who destroy Vermin, and clear the Countries of all noxious Creatures. But may not a Naturalist dissect Moles, try Experiments upon them, and enquire into the Nature of their Handicraft, without Offence to the Mole-catchers, whose Business it is only to kill them as fast as they can?

Hor. What Fault is it you find with the Moralists? I can't see what you drive at.

Cleo. I would shew you, that the Want of Accuracy in them, when they have treated of Human Nature, makes it extremely difficult to speak intelligibly of the different Faculties of our intellectual Part. Some Things are very essential, and yet have no Name, as I have given an Instance in that Esteem which Men have naturally for themselves, abstract from Self-love, and which I have been forced to coin the Word Self-liking for: Others are miscall'd and said to be what they are not. So most of the Passions are counted to be Weaknesses, and commonly call'd Frailties; whereas they are the very Powers that govern the whole Machine; and, whether they are perceived or not, determine or rather create The Will that immediately precedes every deliberate Action.

Hor. I now understand perfectly well what you mean by Self-liking. You are of Opinion, that we are all born with a Passion manifestly distinct from Self-love; that, when it is moderate and well regulated, excites in us the Love of Praise, and a Desire to be applauded and thought well of by others, and stirs us up to good Actions: but that the same Passion, when it is excessive, or ill turn'd, whatever it excites in our Selves, gives Offence to others, renders us odious, and is call'd Pride. As there is no Word or Expression that comprehends all the different Effects of this same Cause, this Passion, you have made one, viz. Self-liking, by which you mean the Passion in general, the whole Extent of it, whether it produces laudable Actions, and gains us Applause, or such as we are blamed for and draw upon us the ill Will of others.

Cleo. You are extremely right; this was my Design in coining the Word Self-liking.

Hor. But you said, that Honour owes its Birth to this Passion; which I don't understand, and wish you would explain to me.

Cleo. To comprehend this well, we ought to consider, that as all Human Creatures are born with this Passion, so the Operations of it are manifestly observed in Infants; as soon as they begin to be conscious and to reflect, often before they can speak or go.

Hor. As how?

Cleo. If they are praised, or commended, tho' they don't deserve it, and good Things are said of them, tho' they are not true, we see, that Joy is raised in them, and they are pleased: On the Contrary, when they are reproved and blamed, tho' they know themselves to be in Fault, and bad Things are said of them, tho' Nothing but Truth, we see it excites Sorrow in them and often Anger. This Passion of Self-liking, then, manifesting it self so early in all Children that are not Idiots, it is inconceivable that Men should not be sensible, and plainly feel, that they have it long before they are grown up: And all Men feeling themselves to be affected with it, tho' they know no Name for the Thing it self, it is impossible, that they should long converse together in Society without finding out, not only that others are influenced with it as well as themselves, but likewise which Way to please or displease one another on Account of this Passion.

Hor. But what is all this to Honour?

Cleo. I'll shew you. When A performs an Action which, in the Eyes of B, is laudable, B wishes well to A; and, to shew him his Satisfaction, tells him, that such an Action is an Honour to Him, or that He ought to be Honoured for it: By saying this, B, who knows that all Men are affected with Self-liking, intends to acquaint A, that he thinks him in the Right to gratify and indulge himself in the Passion of Self-liking. In this Sense the Word Honour, whether it is used as a Noun or a Verb, is always a Compliment we make to Those who act, have, or are what we approve of; it is a Term of Art to express our Concurrence with others, our Agreement with them in their Sentiments concerning the Esteem and Value they have for themselves. From what I have said, it must follow, that the greater the Multitudes are that express this Concurrence, and the more expensive, the more operose, and the more humble the Demonstrations of it are, the more openly likewise they are made, the longer they last, and the higher the Quality is of Those who join and assist in this Concurrence, this Compliment; the greater, without all Dispute, is the Honour which is done to the Person in whose Favour these Marks of Esteem are displayed: So that the highest Honour which Men can give to Mortals, whilst alive, is in Substance no more, than the most likely and most effectual Means that Human Wit can invent to gratify, stir up, and encrease in Him, to whom that Honour is paid, the Passion of Self-liking.

Hor. I am afraid it is true.

Cleo. To render what I have advanced more conspicuous, we need only look into the Reverse of Honour, which is Dishonour or Shame, and we shall find, that this could have had no Existence any more than Honour, if there had not been such a Passion in our Nature as Self-liking. When we see Others commit such Actions, as are vile and odious in our Opinion, we say, that such Actions are a Shame to them, or that they ought to be ashamed of them. By this we shew, that we differ from them in their Sentiments concerning the Value which we know, that they, as well as all Mankind, have for their own Persons; and are endeavouring to make them have an ill Opinion of themselves, and raise in them that sincere Sorrow, which always attends Man's reflecting on his own Unworthiness. I desire, you would mind, that the Actions which we thus condemn as vile and odious, need not to be so but in our own Opinion; for what I have said happens among the worst of Rogues, as well as among the better Sort of People. If one Villain should neglect picking a Pocket, when he might have done it with Ease, another of the same Gang, who was near him and saw this, would upbraid him with it in good Earnest, and tell him, that he ought to be ashamed of having slipt so fair an Opportunity. Sometimes Shame signifies the visible Disorders that are the Symptoms of this sorrowful Reflection on our own Unworthiness; at others, we give that Name to the Punishments that are inflicted to raise those Disorders; but the more you will examine into the Nature of either, the more you will see the Truth of what I have asserted on this Head; and all the Marks of Ignominy, that can be thought of; have a plain Tendency to mortify Pride; which, in other Words, is to disturb, take away and extirpate every Thought of Self-liking.

Hor. The Author of the Fable of the Bees, I think, pretends somewhere to set down the different Symptoms of Pride and Shame.

Cleo. I believe they are faithfully copied from Nature. —— Here is the Passage; pray read it.

Hor. [3] When a Man is overwhelm'd with Shame, he observes a Sinking of the Spirits; the Heart feels cold and condensed, and the Blood flies from it to the Circumference of the Body; the Face glows; the Neck and part of the Breast partake of the Fire: He is heavy as Lead; the Head is hung down; and the Eyes through a Mist of Confusion are fix'd on the Ground: No Injuries can move him; he is weary of his Being, and heartily wishes he could make himself invisible: But when, gratifying his Vanity, he exults in his Pride, he discovers quite contrary Symptoms; his Spirits swell and fan the Arterial Blood; a more than ordinary Warmth strengthens and dilates the Hear; the Extremities are cool; he feels Light to himself, and imagines he could tread on Air; his Head is held up; his Eyes are roll'd about with Sprightliness; he rejoices at his Being, is prone to Anger, and would be glad that all the World could take Notice of him.

[Footnote 3: Fable of the Bees, Page 57.]

Cleo. That's all.

Hor. But you see, he took Pride and Shame to be two distinct Passions; nay, in another Place he has call'd them so.

Cleo. He did; but it was an Errour, which I know he is willing to own.

Hor. what he is willing to own I don't know; but I think he is in the Right in what he says of them in his Book. The Symptoms of Pride and Shame are so vastly different, that to me it is inconceivable, they should proceed from the fame Passion.

Cleo. Pray think again with Attention, and you'll be of my Opinion. My Friend compares the Symptoms that are observed in Human Creatures when they exult in their Pride, with those of the Mortification they feel when they are overwhelm'd with Shame. The Symptoms, and if you will the Sensations, that are felt in the Two Cases, are, as you say, vastly different from one another; but no Man could be affected with either, if he had not such a Passion in his Nature, as I call Self-liking. Therefore they are different Affections of one and the same Passion, that are differently observed in us, according as we either enjoy Pleasure, or are aggriev'd on Account of that Passion; in the same Manner as the most happy and the most miserable Lovers are happy and miserable on the Score of the same Passion. Do but compare the Pleasure of a Man, who with an extraordinary Appetite is feasting on what is delicious to him, to the Torment of another, who is extremely hungry, and can get Nothing to eat. No Two Things in the World can be more different, than the Pleasure of the One is from the Torment of the other; yet Nothing is more evident, than that both are derived from and owing to the same craving principle in our nature, the Desire of Food; for when this is entirely lost, it is more vexatious to eat, than it is to let it alone, tho' the whole Body languishes, and we are ready to expire for Want of Sustenance. Hitherto I have spoken of honour in its first literal Sense, in which it is a Technic Word in the Art of Civility, and signifies a Means which Men by Conversing together have found out to please and gratify one another on Account of a palpable Passion in our Nature, that has no Name, and which therefore I call Self-liking. In this Sense I believe the Word Honour, both as a Verb and a Noun, to be as Ancient as the oldest Language. But there is another Meaning besides, belonging to the same Sound; and Honour signifies likewise a principle of Courage, Virtue, and Fidelity, which some men are said to act from, and to be aw'd by, as others are by Religion. In this latter Sense, it is much more modern, and I don't believe to be met with a Thousand Years ago in any Language.

Hor. How! Is it but within these Thousand Years that there have been men of Bravery and Virtue? Have not the Greeks and Romans had great Numbers of them? Were not the Horatii and Curiatii Men of Honour?

Cleo. They never were call'd so. All Ages and most Countries have produced Men of Virtue and Bravery; but this I do not enquire into now: What I assert to be modern is the Phrase, the Term of Art; it is that which the Ancients knew Nothing of; nor can you with Ten Words, in either Greek or Latin, express the entire Idea which is annex'd to the Word Honour when it signifies a Principle. To be a Man of Honour, it is not sufficient, that he, who assumes that Title, is brave in War, and dares to fight against the Enemies of his Country; but he must likewise be ready to engage in private Quarrels, tho' the Laws of God and his Country forbid it. He must bear no Affront without resenting it, nor refuse a Challenge, if it be sent to him in a proper Manner by a Man of Honour. I make no Doubt, but this Signification of the Word Honour is entirely Gothick, and sprung up in some of the most ignorant Ages of Christianity. It seems to have been Invention to influence Men, whom Religion had no Power over. All Human Creatures have a restless Desire of mending their Condition; and in all Civil Societies and Communions of Men there seems to be a Spirit at Work, that, in Spight of the continual Opposition it receives from Vice and Misfortunes, is always labouring for, and seeking after what can never be obtain'd whilst the World stands.

Hor. What is that pray?

Cleo. To make Men compleatly Happy upon Earth. Thus Men make Laws to obviate every Inconveniency they meet with; and as Times discover to them the Insufficiency of those Laws, they make others with an Intent to enforce, mend, explain or repeal the former; till the Body of Laws grows to such an enormous Bulk, that to understand it is a tedious prolix Study, and the Numbers that follow and belong to the Practise of it, come to be a Grievance almost as great as could be fear'd from Injustice and Oppression. Nothing is more necessary than that Property should be secured; and it is impossible but on many Occasions Men must trust one another in the Civil Society. Now Nothing has ever been thought to be more obligatory or a greater Tie upon Man than Religion.

Hor. This I have often wonder'd at: Considering the Absurdities on the Religion of the Greeks and Romans, the bad Examples and Immoralities of their Deities, the ridiculous Fables of a Charon, a Styx, a Cerberus, &c, and the obscenity display'd in several of their Festivals, I cannot conceive how Men could expect, that such Religions should make Men Honest, or do any good to their Morals; and yet, which is amazing to me, most wise men in all Ages have agreed, that, without some Religion or other, it would be impossible to govern any considerable Nation. However, I believe it is Fact, that it never was done.

Cleo. That no large Society of Men can be well govern'd without Religion, and that there never was a Nation that had not some Worship, and did not believe in some Deity or other, is most certain: But what do you think is the Reason of that?

Hor. Because Multitudes must be aw'd by Something that is terrible, as Flames of Hell, and Fire everlasting; and it is evident, that if it was not for the Fear of an After-Reckoning, some Men would be so wicked, that there would be no living with them.

Cleo. Pray, how wicked would they be? What Crimes would they commit?

Hor. Robbing, Murdering, Ravishing.

Cleo. And are not often here, as well as in other Nations, People convicted of, and punished for those Crimes?

Hor. I am satisfied, the Vulgar could not be managed without Religion of some Sort or other; for the Fear of Futurity keeps Thousands in Awe, who, without that Reflection, would all be guilty of those Crimes which are now committed only by a Few.

Cleo. This is a Surmise without any Foundation. It has been said a Thousand Times by Divines of all Sects; but No body has ever shewn the least Probability of its being true; and daily Experience gives us all the Reason in the World to think the Contrary; for there are Thousands, who, throughout the Course of their Lives, seem not to have the least Regard to a future State, tho' they are Believers, and yet these very People are very cautious of committing any Thing which the Law would punish. You'll give me Leave to observe by the By, that to believe what you say, a Man must have a worse Opinion of his Species, than ever the Author of the Fable of the Bees appears to have had yet.

Hor. Don't mistake me: I am far from believing, that Men of Sense and Education are to be frighten'd with those Bugbears.

Cleo. And what I say, I don't mean of Libertines or Deist; but Men, that to all outward Appearance are Believers, that go to Church, receive the Sacrament, and at the Approach of Death are observed to be really afraid of Hell. And yet of these, many are Drunkards, Whoremasters, Adulterers, and not a Few of them betray their Trust, rob their Country, defraud Widows and Orphans, and make wronging their Neighbours their daily Practice.

Hor. What Temporal Benefit can Religion be of to the Civil Society, if it don't keep People in Awe?

Cleo. That's another Question. We both agree, that no Nation or large Society can be well govern'd without Religion. I ask'd you the Reason of this: You tell me, because the Vulgar could not be kept in Awe without it. In Reply to this, I point at a Thousand Instances, where Religion is not of the Efficacy, and shew you withal that this End of keeping Men in Awe is much better obtain'd by the Laws and temporal Punishment; and that it is the Fear of them, which actually restrains great Numbers of wicked People; I might say All, without Exception, of whom there is any Hope or Possibility, that they can be curb'd at all, or restrain'd by any Thing whatever: For such Reprobates as can make a Jest of the Gallows, and are not afraid of Hanging, will laugh likewise at Hell and defy Damnation.

Hor. If the Reason I alledge is insufficient, pray give me a better.

Cleo. I'll endeavour it. The First Business of all Governments, I mean the Task which all Rulers must begin with, is, to make Men tractable and obedient, which is not to be perform'd unless we can make them believe, that the Instructions and Commands we give them have a plain Tendency to the Good of every Individual, and that we say Nothing to them, but what we know to be true. To do this effectually, Human Nature ought to be humour'd as well as studied: Whoever therefore takes upon him to govern a Multitude, ought to inform himself of those Sentiments that are the natural Result of the Passions and Frailties which every Human Creature is born with.

Hor. I don't understand what Sentiments you speak of.

Cleo. I'll explain my self. All Men are born with Fear; and as they are likewise born with a Desire of Happiness and Self-Preservation, it is natural for them to avoid Pain and every Thing that makes them uneasy; and which, by a general Word, is call'd Evil. Fear being that Passion which inspires us with a strong Aversion to Evil, it is very natural to think that it will put us up on enquiring into the means to shun it. I have told you already, in our Fifth Conversation, how this Aversion to Evil, and Endeavour to shun it, this Principle of Fear, would always naturally dispose Human Creatures to suspect the Existence of an intelligent Cause that is invisible, whenever any Evil happen'd to them, which came they knew not whence, and of which the Author was not to be seen. If you remember what I said then, the Reasons why no Nations can be govern'd without Religion, will be obvious. Every Individual, whether he is a Savage, or is born in a Civil Society, is persuaded within, that there is such an invisible Cause; and should any Mortal contradict this, no Multitude would believe a Word of what he said. Whereas, on the other Hand, if a Ruler humours this Fear, and puts it out of all Doubt, that there is such an invisible Cause, he may say of it what he pleases; and no Multitude, that was never taught any Thing to the contrary, will ever dispute it with him. He may say, that it is a Crocodile or a Monkey, an Ox, or a Dog, an Onion, or a Wafer. And as to the Essence and the Qualities of the invisible Cause, he is at Liberty to call it very good or very bad. He many say of it, that it is an envious, malicious, and the most cruel Being that can be imagin'd; that it loves Blood and delights in Human Sacrifices: Or he may say that there are two invisible Causes; one the Author of Good, the other of Evil; or that there are Three; or that there is really but One, tho' seemingly there are Three, or else that there are Fifty Thousand. The many Calamities we are liable to, from Thunder and Lightning, Hurricanes and Earthquakes, Plagues and Inundations, will always make ignorant and untaught Men more prone to believe, that the invisible Cause is a bad mischievous Being, than that it is a good benign one; as I shew'd you then in that Fifth Conversation.

Hor. On this Head I own I must give up Mankind, and cannot maintain the Excellency of Human Nature; for the absurdities in Idolatrous Worship, that have been and are still committed by some of our own Species, are such as no Creatures of any other could out-do them in.

Cleo. The Protestant and the Mahometan are the only National Religions now, that are free from Idolatry; and therefore the Absurdities in the Worship of all the Rest are pretty much alike; at least, the Difference in the Degrees of Mens Folly, as Idolaters, is very inconsiderable. For how unknown soever an invisible Cause, Power, or Being may be, that is incomprehensible, this is certain of it, that no clear intelligible Idea can be form'd of it; and that no Figure can describe it. All Attempts then, to represent the Deity, being equally vain and frivolous, no One Shape or Form can be imagin'd of it, that can justly be said to be more or less absurd than another. As to the temporal Benefit which Religion can be of to the Civil Society, or the Political View which Lawgivers and Governours may have in promoting it, the chief Use of it is in Promises of Allegiance and Loyalty, and all solemn Engagements and Asseverations, in which the invisible Power, that, in every Country, is the Object of the Publick Worship, is involved or appeal'd to. For these Purposes all Religions are equally serrviceable; and the worst is better than none: For without the belief of an invisible Cause, no Man's Word is to be relied upon, no Vows or Protestations can be depended upon; but as soon as a Man believes, that there is a Power somewhere, that will certainly punish him, if he forswears himself; as soon, I say, as a Man believes this, we have Reason to trust to his Oath; at least, it is a better Test than any other Verbal Assurance. But what this same Person believes further, concerning the Nature and the Essence of that Power he swears by, the Worship it requires, or whether he conceives it in the singular or plural Number, may be very material to himself, but the Socicty has Nothing to do with it: Because it can make no Alteration in the Security which his Swearing gives us. I don't deny the Usefulness which even the worst Religion that can be, may be of to Politicians and the Civil Society: But what I insist upon, is, that the temporal Benefit of it, or the Contrivance of Oaths and Swearing, could never have enter'd into the the Heads of Politician, if the Fear of an invisible Cause had not pre-existed and been supposed to be universal, any more than they would have contrived matrimony, if the Desire of Procreation had not been planted in Human Nature and visible in both Sexes. Passions don't affect us, but when they are provoked: The Fear of Death is a Reality in our Nature: But the greatest Cowards may, and often do, live Forty Years and longer, without being disturb'd by it. The Fear of an invisible Cause is as real in our Nature, as the Fear of Death; either of them may be conquer'd perhaps; but so may Lust; and Experience teaches us, that how violent soever the Desire of Propagating our Species may be whilst we are young, it goes off, and is often entirely lost in old Age. When I hear a Man say, that he never felt any Fear of an invisible Cause, that was not owing to Education, I believe him as much as I do a young married Woman in Health and Vigour, who tells me, that she never felt any Love to a Man, that did not proceed from a Sense of her Duty.

Hor. Does this Fear, this Acknowledgment of an invisible Cause, dispose or excite men any more to the true Religion, than it does to the grossest and most abominable Idolatry?

Cleo. I don't say it does. But there is no Passion in Human Nature so beneficial, that, according as it is managed, may not do Mischief as well as good. What do you think of Love? If this Fear had not been common to the whole Species, none could have been influenc'd by it; the Consequence of which must have been, that Men would have rejected the true Religion as well as the false. There is Nothing that Men may differ in, in which they will ever be all of the same Opinion: And abstruse Truths do often seem to be less probable than well dress'd Fables, when they are skilfully accommodated to our Understanding, and agreeable to our own Way of thinking. That there is but one God, the Creator of Heaven and Earth, that is an all-wise and perfectly good Being, without any Mixture of Evil, would have been a most rational Opinion, tho' it had not been reveal'd. But Reasoning and Metaphysicks must have been carried on to a great Height of Perfection, before this Truth could be penetrated into by the Light of Nature. Plutarch, who was a Man of great Learning, and has in many Things display'd good Sense and Capacity, thought it impossible, that one Being should have been the Cause of the Whole, and was therefore of Opinion, that there must have been Two Principles; the one to produce all the Good; and the other all the Evil that is in the World. And Some of the greatest men have been of this Opinion, both before and since the Promulgation of the Gospel. But whatever Philosophers and men of Letters may have advanced, there never was an Age or a Country where the Vulgar would ever come into an Opinion that contradicted that Fear, which all men are born with, of an invisible Cause, that meddles and interferes in Human Affairs; and there is a greater Possibility, that the most Senseless Enthusiast should make a knowing and polite Nation believe the most incredible Falsities, or that the most odious Tyrant should persuade them to the grossest Idolatry, than that the most artful Politician, or the most popular Prince, should make Atheism to be universally received among the Vulgar of any considerable State or Kingdom, tho' there were no Temples or Priests to be seen. From all which I would shew, that, on the one Hand, you can make no Multitudes believe contrary to what they feel, or what contradicts a Passion inherent in their Nature, and that, on the other, if you humour that Passion, and allow it to be just, you may regulate it as you please. How unanimous soever, therefore, all Rulers and Magistrates have seem'd to be in promoting some Religion or other, the Principle of it was not of their Invention. They found it in Man; and the Fear of an invisible Cause being universal, if Governours had said nothing of it, every Man in his own Breast would have found Fault with them, and had a Superstition of his own to himself. It has often been seen, that the most subtle Unbelievers among Politicians have been forced, for their own Quiet, to counterfeit their Attachment to religion, when they would a Thousand Times rather have done without it.

Hor. It is not in the Power then, you think, of Politicians, to contradict the Passions, or deny the Existence of them, but that, when once they have allow'd them to be just and natural, they may guide Men in the Indulgence of them, as they please.

Cleo. I do so; and the Truth of this is evident likewise in another Passion, (viz) that of Love, which I hinted at before; and Marriage was not invented to make Men procreate; they had that Desire before; but it was instituted to regulate a strong Passion, and prevent the innumerable Mischiefs that would ensue, if Men and Women should converse together promiscuosly, and love and leave one another as Caprice and their unruly Fancy led them. Thus we see, that every Legislator has regulated Matrimony in that Way, which, to the best of his Skill, he imagin'd would be the most proper to promote the Peace Felicity in general of Those he govern'd: And how great an Imposter soever Mahomet was, I can never believe, that he would have allow'd his Mussulmen Three or Four Wives a piece, if he had thought it better, than one; Man should be contented with and confin'd to One Woman; I mean better upon the Whole, more beneficial to the Civil Society, as well in Consideration of the Climate he lived in—, as the Nature and the Temperament of those Arabians he gave his Laws to.

Hor. But what is all this to the Origin of Honour? What Reason have you to think it to be of Gothick Extraction?

Cleo. My Conjecture concerning Honour, as it signifies a Principle from which Men act, is, that it is an Invention of Politicians, to keep Men close to their Promises and Engagements, when all other Ties prov'd ineffectual; and the Christian Religion itself was often found insufficient for that Purpose.

Hor. But the Belief of an over-ruling Power, that will certainly punish Perjury and Injustice, being common to all Religions, what pre-eminence has the Christian over the Rest, as to the Civil Society in Temporals?

Cleo. It shews and insists upon the Necessity of that Belief more amply and more emphatically than any other. Besides, the Strictness of its Morality, and the exemplary Lives of Those who preach'd it, gain'd vast Credit to the mysterious Part of it; and there never had been a Doctrine or Philosophy from which it was so likely to expect, that it would produce Honesty, mutual Love and Faithfulness in the Discharge of all Duties and Engagements as the Christian Religion. The wisest Moralists, before that Time, has laid the greatest Stress on the Reasonableness of their precepts; and appeal'd to Human Understanding for the Truth of their Opinions. But the Gospel, soaring beyond the Reach of Reason, teaches us many Things, which no Mortal could ever have known, unless they had been reveal'd to him; and several that must always remain incomprehensible to finite Capacities; and this is the Reason, that the Gospel presses and enjoins Nothing with more Earnestness than Faith and Believing.

Hor. But would Men be more sway'd by Things they believed only, than they would be by those they understood?

Cleo. All Human Creatures are sway'd and wholly govern'd by their Passions, whatever fine Notions we may flatter our Selves with; even those who act suitably to their Knowledge, and strictly follow the Dictates of their Reason, are not less compell'd so to do by some Passion or other, that sets them to Work, than others, who bid Defiance and act contrary to Both, and whom we call Slaves to their Passions. To love Virtue for the Beauty of it, and curb one's Appetites because it is most reasonable so to do, are very good Things in Theory; but whoever understands our Nature, and consults the Practice of Human Creatures, would sooner expect from them, that they should abstain from Vice, for Fear of Punishment, and do good, in Hopes of being rewarded for it.

Hor. Would you prefer that Goodness, built upon Selfishness and Mercenary Principles, to that which proceeds from a Rectitude of Thinking, and a real Love of Virtue and Reasonableness of Mens Actions?

Cleo. We can give no better Proof of our Reasonableness, than by judging rightly. When a Man wavers in his Choice, between present Enjoyments of Ease and Pleasure, and the Discharge of Duties that are troublesome, he weighs what Damage or benefit will accrue to him upon the Whole, as well from the Neglect as the Observence of the Duties that are prescrib'd to him; and the greater the Punishment is he fears from the Neglect, and the more transcendent the Reward is which he hopes for from the Observance, the more reasonably he acts, when he sides with his Duty. To bear with Inconveniencies, Pain and Sorrow, in Hopes of being eternally Happy, and refuse the Enjoyments of Pleasure, for Fear of being Miserable for ever, are more justifiable to Reason, and more consonant to good Sense, than it is to do it for Nothing.

Hor. But our Divines will tell you, that this Slavish Fear is unacceptable, and that the Love of God ought to be the Motive of good Actions.

Cleo. I have Nothing against the refin'd Notions of the Love of God, but this is not what I would now speak of. My Design was only to prove, that the more firmly Men believe Rewards and Punishments from an invisible Cause, and the more this Belief always influences them in all their Actions, the closer they'll keep to Justice and all Promises and Engagements. It is this that was always most wanted in the Civil Society; and, before the Coming of Christ, Nothing had appear'd upon Earth, from which this grand Desideratum, this Blessing, might so reasonably be expected as it might from his Doctrine. In the Beginning of Christianity, and whilst the Gospel was explain'd without any Regard to Wordly Views, to be a Soldier was thought inconsistent with the Profession of a Christian; but this Strictness of the Gospel-Principles began to be disapproved of in the Second Century. The Divines of those Days were most of them become arrant Priests, and saw plainly, that a Religion, which would not allow its Votaries to assist at Courts or Armies, and comply with the vain World, could never be made National; consequently, the Clergy of it could never acquire any considerable Power upon Earth. In Spirituals they were the Successors of the Apostles, but in Temporals they wanted to succeed the Pagan Priests, whose Possessions they look'd upon with wishful Eyes; and Worldly Strength and Authority being absolutely necessary to establish Dominion, it was agreed, that Christians might be Soldiers, and in a just War fight with the Enemies of their Country. But Experience soon taught them, that those Christians, whose Consciences would suffer them to be Soldiers, and to act contrary to the Doctrine of Peace, were not more strict Observers of other Duties; that Pride, Avarice and Revenge ranged among them as they did among the Heathens, and that many of them were guilty of Drunkenness and Incontinence, Fraud and Injustice, at the same Time that they pretended to great Zeal, and were great Sticklers for their Religion. This made it evident, that there could be no Religion so strict, no System of Morality so refin'd, nor Theory so well meaning, but some People might pretend to profess and follow it, and yet be loose Livers, and wicked in their Practice.

Hor. Those who profess to be of a Theory, which they contradict by their Practice, are, without Doubt, hypocrites.

Cleo. I have more Charity than to think so. There are real Believers that lead Wicked Lives; and Many stick not at Crimes, which they never would have dared to commit, if the Terrors of the Divine Justice, and the Flames of Hell, had struck their Imagination, and been before them in the same Manner as they really believe they shall be; or if at that Time their Fears had made the same Impression upon them, which they do at others, when the Evil dreaded seems to be near. Things at a Distance, tho' we are sure that they are to come, make little Impression upon us in Comparison with those that are present and immediately before us. This is evident in the Affair of Death: There is No Body who does not believe, that he must die, Mr. Asgil perhaps excepted; yet it hardly ever employs People's Thoughts, even of Those who are most terribly afraid of it whilst they are in perfect Health, and have every Thing they like. Man is never better pleas'd than when he is employ'd in procuring Ease and Pleasure, in thinking on his own Worth, and mending his Condition upon Earth. Whether This is laid on the Devil or our Attachment to the World, it is plain to me, that it flows from Man's Nature, always to mind to Flatter, Love, and take Delight in himself; and that he cares as little as possible ever to be interupted in this grand Employment. As every organ, and every part of Man, seems to be made and wisely contriv'd for the Functions of this Life only, so his Nature prompts him, not to have any Sollicitude for Things beyond this World. The Care of Self-Preservation we are born with, does not extend it self beyond this Life; therefore every Creature dreads Death as the Dissolution of its Being, the Term not to be exceeded, the End of All. How various and unreasonable soever our Wishes may be, and how enormous the Multiplicity of our Desires, they terminate in Life, and all the Objects of them are on this Side the Grave.

Hor. Has not a Man Desires beyond the Grave, who buys an Estate, not to be enjoy'd but by his Heirs, and enters into Agreements that shall be binding for a Thousand Years.

Cleo. All the Pleasure and Satisfaction that can arise from the Reflection on our Heirs, is enjoy'd in this Life: And the Benefits and Advantages we wish to our Posterity are of the same Nature with those which we would wish to our Selves if we were to live; and what we take Care of is, that they shall be Rich, keep their Possessions, and that their Estates, Authority and Prerogatives shall never diminish, but rather encrease. We look upon Posterity as the Effect of which we are the Cause, and we reckon our Selves as it were to continue in them.

Hor. But the Ambitious that are in Pursuit of Glory, and sacrifise their Lives to Fame and a lasting Reputation, sure they have Wishes beyond the Grave.

Cleo. Tho' a Man should stretch and carry his Ambition to the End of the World, and desire not to be forgot as long as that stood, yet the Pleasure that arises from the Reflection on what shall be said of him Thousands and Thousand of Years after, can only be enjoy'd in this Life. If a vain Coxcomb, whose Memory shall die with him, can be but firmly persuaded, that he shall leave an eternal Name, the Reflection may give him as much Pleasure as the greatest Hero can receive from reflecting on what shall really render him immortal. A Man, who is not regenerated, can have no Notion of another World, or future happiness; therefore his Longing after it cannot be very strong. Nothing can affect us forcibly but what strikes the Senses, or such Things which we are conscious of within. By the Light of Nature only, we are capable of demonstrating to our Selves the necessity of a First Cause, a Supreme Being; but the Existence of a Deity cannot be render'd more manifest to our Reason, than his Essence is unknown and incomprehensible to our Understanding.

Hor. I don't see what you drive at.

Cleo. I am endeavouring to account for the small Effect and little Force, which Religion, and the Belief of future Punishments, may be of to mere Man, unassisted with the Divine Grace. The Practice of nominal Christians is perpetually clashing with the Theory they profess. Innumerable Sins are committed in private, which the Presence of a Child, or the most insignificant Person, might have hinder'd, by Men who believe God to be omniscient, and never question'd his Ubiquity.

Hor. But pray, come to the Point, the Origin of Honour.

Cleo. If we consider, that men are always endeavouring to mend their Condition and render Society more happy as to this World we may easily conceive, when it was evident that Nothing could be a Check upon Man that was absent, or at least appear'd not to be present, how Moralists and Politicians came to look for Something in Man himself, to keep him in Awe. The more they examin'd into Human Nature, the more they must have been convinced, that Man is so Selfish a Creature, that, whilst he is at Liberty, the greatest Part of his Time will always be bestow'd upon himself; and that whatever Fear or Revenerence he might have for an invisible Cause, that Thought was often jostled out by others, more nearly relating to himself. It is obvious likewise, that he neither loves nor esteems any Thing so well as he does his own Individual; and that here is Nothing, which he has so constantly before his Eyes, as his own dear Self. It is highly probable, that skilful Rulers, having made these observations for some Time, would be tempted to try if Man could not be made an Object of Reverence to himself.

Hor. You have only named Love and Esteem; they alone cannot produce Reverence by your own Maxim; how could they make a man afraid of himself?

Cleo. By improving upon his Dread of Shame; and this, I am persuaded, was the Case: For as soon as it was found out, that many vicious, quarrelsome, and undaunted Men, that fear'd neither God nor Devil, were yet often curb'd and visibly with-held by the Fear of Shame; and likewise that this Fear of Shame might be greatly encreas'd by an artful Education, and be made superiour even to that of Death, they had made a Discovery of a real Tie, that would serve many noble Purposes in the Society. This I take to have been the Origin of Honour, the Principle of which has its Foundation in Self-liking; and no Art could ever have fix'd or rais'd it in any Breast, if that Passion had not pre-existed and been predominant there.

Hor. But, how are you sure, that this was the Work of Moralists and Politicians, as you seem to insinuate?

Cleo. I give those Names promiscuously to All that, having studied Human Nature, have endeavour'd to civilize Men, and render them more and more tractable, either for the Ease of Governours and Magistrates, or else for the Temporal Happiness of Society in general. I think of all Inventions of this Sort, the same which told [4] you of Politeness, that they are the joint Labour of Many, Human Wisdom is the Child of Time. It was not the Contrivance of one Man, nor could it have been the Business of a few Years, to establish a Notion, by which a rational Creature is kept in Awe for Fear of it Self, and an Idol is set up, that shall be its own Worshiper.

[Footnote 4: Fable of the Bees, Part. II. page 132.]

Hor. But I deny, that in the Fear of Shame we are afraid of our Selves. What we fear, is the judgment of others, and the ill Opinion they will justly have of us.

Cleo. Examine this thoroughly, and you'll find, that when we covet Glory, or dread Infamy, it is not the good or bad Opinion of others that affects us with Joy or Sorrow, Pleasure or Pain; but it is the Notion we form of that Opinion of theirs, and must proceed from the Regard and Value we have for it. If it was otherwise, the most Shameless Fellow would suffer as much in his Mind from publick Disgrace and Infamy, as a Man that values his Reputation. Therefore it is the Notion we have of Things, our own Thought and Something within our Selves, that creates the Fear of Shame: For if I have a Reason, why I forbear to do a Thing to Day, which it is impossible should be known before to Morrow, I must be with-held by Something that exists already; for Nothing can act upon me the Day before it has its Being.