Read Ebook: An Enquiry into an Origin of Honour; and the Usefulness of Christianity in War by Mandeville Bernard

Font size: 10 px 15 px 20 px 25 px 30 px 35 px

Background color: BlackWhiteGrayLight GrayDark GrayDim Gray

Text color: BlackWhiteGrayLight GrayDark GrayDim Gray

Apply/Save settings

Ebook has 265 lines and 53039 words, and 6 pages

OF THE FIRST DIALOGUE.

The Contents of the Second Dialogue.

The Contents of the Third Dialog

The Contents of the Fourth Dialogue.

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 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.

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.

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?

Hor. I am afraid it is true.

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. 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.

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.

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.

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?

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.

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

Share on: WhatsApp @Hash Facebook Tweet