hume, four dissertations (1757)

8/9/2019 Hume, Four Dissertations (1757)

http://slidepdf.com/reader/full/hume-four-dissertations-1757 1/261

This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project

to make the world’s books discoverable online.It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject

to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books

are our gateways to the past, representing a wealth of history, culture and knowledge that’s often difficult to discover.

Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book’s long journey from the

publisher to a library and finally to you.

Usage guidelines

Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the

public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to

prevent abuse by commercial parties, including placing technical restrictions on automated querying.

We also ask that you:

+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for

personal, non-commercial purposes.

+ Refrain from automated querying Do not send automated queries of any sort to Google’s system: If you are conducting research on machine

translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the

use of public domain materials for these purposes and may be able to help.

+ Maintain attribution The Google “watermark” you see on each file is essential for informing people about this project and helping them find

additional materials through Google Book Search. Please do not remove it.

+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just

because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other

countries. Whether a book is still in copyright varies from country to country, and we can’t offer guidance on whether any specific use of any specific book is allowed. Please do not assume that a book’s appearance in Google Book Search means it can be used in any manner

anywhere in the world. Copyright infringement liability can be quite severe.

About Google Book Search

Google’s mission is to organize the world’s information and to make it universally accessible and useful. Google Book Search helps readers

discover the world’s books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web

at http://books.google.com/

http://google.com/books?id=tNcNAAAAQAAJ

http://google.com/books?id=tNcNAAAAQAAJ



BODLEIANLIBRARY

The

gift

of

MissEmma

.

I. Dunston



I .

JiL



FOUR

DISSERTATIONS

I.

THENATURALHISTORYOFRELIGION,

n.

OF

THE

PASSIONS.

Ill

OF

TRAGEDY.

IV.

OF

THESTANDARD

OFTASTE.

' \ < ' . f - i U

.



WrittenbythesameAuthor,

andPrinted forA.Millar.

I. Essays and Treatises on several Subjects, la

4Volumes, Duodecimo.

Containing

in

Vol. I. EssaysMoralandPolitical.

Vol.II. Philosophical

Essays

concerningHuman

Understanding.

.

Vol.

III.

AnEnquiry concerning

the Principle*

ofMorals.

Vol.

IV.

Political

Discourses.

II. TheHistory

ofGreat

Britain.

In

z

Vol.Quarto

Containing in

Vol.

I. TheReigns

of

JamesI,

and

Charles I.

Vol.

II.

TheCommonwealth,andtheReignsof

Charles

II.

and

James

II.



*

DISSERTATION

.

NATURALHISTORY

OF

RELIGION



FOUR

DISSERT TIONS

I. THENATURALHISTORYOF

RELIGION.

II. OFTHEPASSIONS.

III.

OFTRAGEDY.

IV.OF

THE

STANDARDOFTASTE*

BY

DAVIDHU.ME,sq;

LONDON

Printed for

A.

Millar,

in

the Strand,

mdcclvii.



DISSERTATION

.

TheNatural History ofReligion.

INTRODUCTION

AS

very

enquiry, whichregardsReligion,

is

of

theutmostimportance,

there

aretwo

questions

in

particular, which challenge our

principalattention,

to wit, that

concerning

it's

foundation

in

reason,

and

that

concerning

its

origin in humannature. Happily, the first

question, which is themost important, admits

ofthemostobvious, at least, theclearest solu

tion. The

whole

frame

ofnaturebespeaksan

intelligent

author

;

and

no

rational

enquirer

can,

after

serious

reflexion,

suspend

his

belief a

mo

ment

withregard

to theprimary principles

of

genuineTheismand Religion. But theother

question,

concerning

the origin of

religion in

human

nature,

admits

of

some

more

dissiculty.

Thebelief

of

invisible, intelligent power

has

beenvery

generallydiffused

over

thehumanrace,

inallplaces

andin all

ages; but it has

neither

perhapsbeen

so

universal

as to

admitofnoex-

B

ceptions,



2 DISSERTATIONt

ceptions, norhasit

been,

in

anydegree,

uni

form

in

the

ideas,

which

it

has

suggested.

Some

nationshavebeen

discovered,

whoentertained

no

sentiments

of

Religion,

if travellers

and

hi

storiansmaybecredited ; and no

two nations,

andscarce

any

twomen, haveever

agreed

pre

ciselyin the

famesentiments.

It

would

appear,

therefore, that this preconceptionsprings not

from anoriginal instinct or primaryimpression

of

nature,

suchas gives rise to

self-love,

affecti

on

betwixt

the sexes, love of

progeny,

gratis

tude, resentment; since every instinct ofthis

kindhas been foundabsolutely universal in

all

nationsandages, andhasalwaysaprecise, de

terminate object, whichit

inflexibly

pursues.

Thesirst religious principlesmustbesecondary;

suchas

may

easilybe

perverted

byvariousacci

dents

and

causes,

and

whose

operation

too,

in

some cases, may,byanextraordinary

concur

renceofcircumstances, bealtogether

prevent

ed. What

those

principles

are, which give

rise to theoriginal belief, andwhatthose acci

dents

and

causes

are,

which

direct

its

operation,

is thesubject ofour

present

enquiry.

I.It



NATURALHISTORYOFRELIGION, 3

E.

ITappearstome,

that

if weconsider the

improvement of human

society,

from rude

beginningsto a

state of

greater persection,

po

lytheismor

idolatry

was,

and

necessarily must

havebeen,thefirst

and

most

antient religion

of

mankind. Thisopinion I shall endeavourto

confirmbythefollowing

arguments.

'Tis

a

matterof

factuncontestable,

that

about

1700

years

ago

all

mankind

were

idolaters.

The

doubtful

and

sceptical principles

of a sew

philosophers, or

thetheism, andthat toonot

entirely

pure,

ofoneortwonations, form

no

objection worth regarding. Behold then the

clear

testimony

of

history.

The

farther

we

mount

up

into antiquity,

themoredo

wefind

mankindplunged

into

idolatry. Noarks,no

symptoms

of

any

more

persect religion.

The

most

antient

recordsofhumanrace still present

uswith

polytheilm

as

the

popular

and

established

system. Thenorth, the south, theeast, the

west,

give

their unanimous testimony to the

famefact. Whatcan

be

opposed to so full

anevidence?

B As



DISSERTATION

.

Asfaras writing

or

history reaches, man

kind,

in

antient times,

appear

universally

to

have beenpolytheists. Shall we

assert,

that,

in more antient times,

before

the knowledge

of

letters,

or

thediscovery

of

anyart

or

science,

menentertained

the principles

ofpure theism?

Thatis, while

theywereignorant

andbarba

rous, they

discoveredtruth

: But

sell into error,

as

soon

as

they acquired learning and polite

ness.

But

in this

assertion

younot

onlycontradict

all

appearance

of

probability,

but

also

our

pre

sent experience

concerning

theprinciples and

opinions of barbarous nations. Thesavage

tribes

of

America, Africa, and

Asia

areall ido

laters. Nota

single

exception

to this

rule.

Insomuch,

that,

were

a

traveller

to

transport

himself into

anyunknownregion; if hefound

inhabitants cultivated

with

arts

and

sciences,

tho'

evenupon

that supposition there are

odds

againsttheir

beingtheists, yetcouldhenotsasely,

till

farther

enquiry,

pronounce

any

thing

on

that head

: But if

he found

themignorant

andbarbarous, he might beforehand declare

them idolaters ; andthere scarce is apossibility

of

his

beingmistaken.

2



NATURAL

HISTORYOF

RELIGION.

It

seems

certain,

that,

according

to

the

natu

ral progress of humanthought, the ignorant

multitude must first entertain some

groveling

andfamiliarnotionofsuperior powers, before

they

stretch

their

conceptionto that

persect be

ing, who

bestowed

orderon

the

whole frame

of

nature. Wemayas

reasonably imagine,

that

meninhabitedpalacesbeforehutsandcot

tages,

or

studied

geometry

beforeagriculture;

as assert that the deity

appeared

to

them

a

pure

spirit, omniscient,

omnipotent,

and omnipre .

sent,

btfore

he

was

apprehended

to

be

a

power

ful, tho'

limited being, with human

paisions

and

appetites, limbsandorgans.

Themind

rises

gradually,

from

inserior

to superior:

By

ab

stractingfromwhat

is

impersect,

it

forms an

idea

of

persection

:

And

slowly

distinguishing

thenoblerparts

of

its frame

from

thegrosser, it

learns to transser

only

theformer, muchele

vated

and refined,

to

its divinity. Nothing

could

disturb this

natural progress of thought,

but

some

obvious

and

invincible

argument,

which

might immediately leadthemind

into

thepureprinciples oftheism, andmakeit over

leap, at onebound, thevast

interval,

which is

interposedbetwixtthehumanandthe

divine

na-

B

ture.



6

DISSERTATION

E

ture.

But

tho'

I allow,

that

the order and

frame

of

the

universe,

when

accurately

examin

ed,

affords

suchanargument ; yet

I

cannever

think

that this

considerationcouldhaveaninflu

enceon

mankind

whenthey'formed their first,

rude

notions

of

religion.

Theauses

of

objects,

which

are quite

fami

liar to

us, neverstrike ourattentionorcuriosity ;

andhoweverextraordinary or surprizing these

objectsmaybe

in

themselves,theyare

past

over,

by the

raw

and ignorant multitude, without

much

examination

orenquiry.

Adam, rising

at

once,

in

paradise, and

in

the

full

persection

of his faculties, wouldnaturally, as represented

byMilton, beastonished

at

theglorious appear

ances of nature, the heavens, the

air,

the

earth,

his

ownorgans

and

members

and

would

be

led

to

ask, whencethis wonderful

scene

arose.

But a barbarous,

necessitous animal

(such as

manis on thefirst origin of

society)

pressed

by such

numerous

wants and

passions,

has

no

leisure

to

admire

theregularface

ofna

ture,

ormakeenquiriesconcerning

the cause

ofobjects, towhich, from

his

infancy, hehas

been

gradually

accustomed. Onthe contrary,

themoreregularanduniform,

that

is, themore

persect



NATURALHISTORY

OFRELIGION, f

persect,

nature

appears, the

more is hefami

liarized to it,

andthe

less inclined to

scrutinize

andexamine

it.

A

onstrous

birth

excites his

curiosity, and is deemeda

prodigy.

It alarms

himfrom its novelty ; and

immediately sets

himatrembling ,

and

fieri/icing, and praying.

But

ananimal

compleatin all its limbsand

or

gans,

is

to

him

an

ordinary

spectacle,

and

pro

duces no

religious opinion or

affection. Ask

him,

whencethat

animal

arose

; he

will tell

you,

from the

copulation

ofits parents.

Andthese,

whence? Fromthe copulation

of

theirs. A

sew

removes

satisfy

his curiosity,

and

sets

(he

objects

at

sucha distance, thathe

entirely

loses

fight

of

them. Imagine not, that

he

will so

much

as start

the

question, whence

thefirst

ani

mal

much

less,

whencethe

whole

systemor

united

fabric

of

the

universe

arose.

Or,

if

you

start suchaquestion

to

him, expectnot,

that.

iie

will

employ

his

mindwith

any

anxietyabout

a

subject, so

remote,

so

uninteresting,

and

whichso

muchexceedstheboundsof

his

capa

city..

Butfarther,

if

menwere

at

first

led into

the;

belief

of

onesupremebeing, byreasoningfrom

the frameofnature, theycould never possibly

B. leave



(

..DISSERTATION.

leavethat belief, inorder to embraceidolatry;

but

thesame

principles

of

reasoning, whichat

first

produced, and diffused

over

mankind, so

magnificent an opinion, must be able, with

greater

facility,

to

preserveit. Thefirst

inven

tion

and

proof

of

any doctrine

is

infinitely

more

dissicult thanthesupporting

and

retaining

it.

Theres agreatdifference betwixthistorical

facts andspeculative

opinions

; noris theknow

ledge

of

theone

propagatedinthefame

manner

with that of the other. Anhistorical fact,

while

it

passes

by

oral tradition

from

eye-wit

nesses andcontemporaries, is disguised inevery

successive

narration,

andmayat last retain but

very

small, if

any,

resemblance

of

theoriginal

truth, on

which it was

founded. Thefrail

memoriesofmen,

their

love of

exaggeration,

their supine carelessness ; these principles, if

notcorrected

by

books and

writing, soon

per

verttheaccountofhistorical events; where

ar

gumentorreasoninghas little orno place, nor

caneverrecal the

truth,

whichhasonce

escap

ed

those narrations.

'Tis

thus

the

fables

of

Hercules, Tveseus,

Bacchusare

supposedto

have

been

originally

founded

in true history,

cor

rupted

by

tradition. But

withregard

to

specu

lative



NATURALHISTORY

OFRELIGION. 9

lative opinions, thecase is far otherwise. If

these

opinionsbe

founJed

in

arguments

so

clear

andobviousas to carryconvictionwiththege

nerality of

mankind,

the fame

arguments,

which at first diffused the opinions, will still

preserve

them in

their

original purity. Ifthe

arguments

be

more

abstruse,

and

more

remote

from

vulgar

apprehensions,

the

opinions will

alwaysbeconfined to a sew

persons;

and as

soon as

men

leave

thecontemplation

of

the

ar

guments, theopinions

will immediately be lost

and

buried

in oblivion. Whicheverfide ofthis

dilemma

we

take,

it must

appear

impossible,

that theismcould, fromreasoning, havebeen

the

primary

religion

ofhuman

race, and

have

afterwards, by its corruption,givenbirth to ido

latry andto all the various superstitions of the

heathen

world.

Reason,

when

very

obvious,

prevents

these

corruptions

:

When

abstruse, - it

keeps

the

principles entirely from

theknowledge

of

the vulgar, whoare

alone

liable

to corrupt

any

principles, or

opinions.

II.

Ik



slo

DISSERTATION.

IF

wewould,

therefore, indulge

ourcurio

sity,

in

enquiringconcerningthe

origin

of

reli

gion,

wemustturn our

thoughts towards ido

latry

or

polytheism,

the

primitive

Religion

of

uninstructedmankind.

Weremen

led

into theapprehension

of

in

visible, intelligent power

by acontemplationof

the

worksofnature, they couldnever

possibly

entertainany conceptionbut

of

one

single be

ing, whobestowedexistence

andorder on

this

vast

machine, andadjusted

all its parts,

ac

cordingtoone

regular

planorconnected

system.

For

tho', to persons

ofa

certain

turnof

mind,

it may

notappear altogether

absurd,

thatseve

ral

independent

beings,

endowed

withsuperior

wisdom, might

conspire

in

the

contrivanceand

execution of

one regular

plan;

yet

is

this

a

mere

arbitrary supposition, which,

even

if al

lowed

possible,

must

be

consessed

neither

to

be

supported by probability nor necessity. All

thingsin

theuniverse

are evidently

of a

piece.

Everything is

adjustedto

every

thing. One

design



NATURALHISTORY

OFRELIGION,

ti

design prevails thro' the whole.

Andthis

uniformityleadsthemind to acknowledge one

author;

becausetheconception

ofdifferent

au

thors, without

any distinction

of

attributes

or

operations, serves

only

to

giveperplexity

to

the

imagination, without

bestowingany

satisfaction

on

theunderstanding\

On

theother

hand,

if, leavingthe

works

of

nature,

wetrace

the footsteps ofinvisiblepow

er

in die

various andcontrary eventsofhuman

lise,

wearenecessarily led into

polytheism,

and

to

the

acknowledgment

of

several

limited

and

impersect deities. Storms and tempests

ruin

what

is

nourished

by the

sun. The

sunde

stroyswhat is fostered by themoistureofdews

and

rains. Warmay

be

favourableto

a na

tion,

whom

the

inclemency

of

the

seasons

af

flicts with

famine. Sickness

and

pestilence

maydepopulate a kingdom, amidst themost

profuseplenty. Thesamenation

is

not,

at

the

»

Thestatue

of

Lauoen, . as we learn

from

Pliny, was the

work

of

three

artists

:

But

' t i s

certain,

that,

were

we

not

told

so, weshouldnever

have concluded, that

a groupcoffigures, cut

from one

stone,

and united in one

plan, wasnot the

work and

contrivance

of

one statuary. To

ascribe

any single effect to

the

combination

of several causes,

i s

not

surely a natural and obvi-

eus supposition,

B6 fame



ia DISSERTATIONt

sametime, equally

successful

by

sea

andbyland.

Anda nation, which nowtriumphsover its

enemies,

may

anon

submit

to

their

more

pros

perousarms. In

short,

theconduct of

events

orwhatwecall theplanofaparticular provi

dence, is so full

of

varietyanduncertainty, that,

if

esuppose it

immediately

orderedbyanyin

telligent

beings,

we

must

acknowledge

a

con

trariety

in

their

designs

andintentions,

acon

stant combat

of

opposite powers, and a repen

tanceorchangeofintention

in

thefamepower,

from

impotence

orlevity.

Each

nation has its

tutelar deity. Eachelement is subjected to its

invisible

power

or

agent. The

province of

eachgod is separatefrom

that

ofanother.

Nor

are

theoperationsofthe fame god alwayscer

tain andinvariable. To

day,

heprotects : To

morrow,

heabandons

us. Prayersand

sacrifi

ces,

rites

and

ceremonies,

well

or

ill

perform

ed, are the sources

of

his

favouror

enmity,

andproduce all the

good

or

ill

fortune, which

areto

be

foundamongst

mankind.

We

may

conclude,

therefore,

that,

in

all

nations, which have embraced polytheism or

idolatry, the

first

ideas

of

ieligion arose not

froma contemplationof the worksof nature,

but



NATURAL

HISTORYOFRELIGION,ij

butfroma

concern

withregard

to the

events of

lise, andfrom the

incessant

hopes and sears,

which

actuate

the

human

mind.

Accordingly,

we

find, that

all

idolaters,

havingseparatedthe

provinces

of

their deities,

haverecourse

to that

invisible agent,

to

whoseauthoritytheyareim

mediately

subjected, andwhose

provinceit is

to

superintend

that

course

of

actions,

in

which

they

are, at any

time, engaged. Juno

is in

voked at

marriages; Lucina

at

births. Nep

tune

receivestheprayersof seamen; andMars

ofwarriors. Thehusbandman cultivates his

field

under the protection of Ceres; and the

merchant acknowledgestheauthority ofMer

cury. Eachnaturalevent is

supposed

to

bego

vernedby someintelligent agent ; andnothing

prosperousoradversecanhappen

in lise, which

maynot be

the

subject of

peculiar

prayers or

thanksgivings

b.

k Fragi/is it laboricfa nurtalititi in partts iJJa digtjpt, infrmi-

tatis sutt memor, ut portionibus quisquis coleret, quo

maxime

in-

digerct. Plin. lib. ii . cap. 7.

So

early as Hejiod's

time

there

were 30,000 deities. Oper.&icr. Jib. i.

ver.

250. But the

talk

to

be

performed

by

these,

seems

s t i l l

too

great for their

number. Theprovinces of the deities were fo subdivided, that

there was evenaGodofSneezing,

See

Arift. Prob/. Sect. 33.

cap. 7. Theprovince of copulation, suitable to theimportance

and dignity ofit, was divided amongstseveral

deities.

It



i 4

DISSERTATION

It must

necessarily,

indeed, be allowed,

that,

in

order

to

carry

men's

attention

be

yond

the visible course

ofthings, orleadthem

into

any

inserence concerning

invisible intelli

gent power, they mustbe actuated by some

passion, which

prompts

their

thought and

reflection

;

some

motive,

which

urges

their

first enquiry. Butwhat passion shall wehere

have recourse to, for

explaining

an effect

of such mighty consequence?

Not

specula

tive

curiosity surely,

orthe pure loveof

truth.

That

motive

is

too

refined

for

such

gross

ap

prehensions, and would leadmeninto en

quiries concerning theframeof nature; asub

ject too

large and

comprehensive for their

narrow

capacities.

Noassions, therefore,

canbesupposed to workuponsuchbarbarians,

but

the ordinary

affections of human lise;

the

anxious

concern for happiness, the dread

of future

misery, the terror

of death,

the

thirstofrevenge, theappetite for foodandother

necessaries. Agitated by hopes and sears of

this

nature,

especially

the

latter,

men

scruti

nize, witha

trembling curiosity, thecourse

of

future causes, and examine the various and

4 contrary



NATURAL

HISTORYOFRELIGION.15

contrary events

of

humanlise. And in this

disordered

scene,

with

eyes

still

more

disordered

and

astonished,

theysee the first obscuretraces

of

divinity.

III.

We



i6~~ 1>ISSERTATION

.

III.

WEre

placed

in this

world,

as in a great

theatre, where the true springs and causes

of every event, are entirely

unknownto

us;

norhave

we

either sussicient wisdom

to

foresee,

or

power to preventthose ills, with which

we

are

continually threatened.

We

hang

in

per

petual

suspense betwixt

lise

and

death, health

andsickness,

plenty

andwant; whichare distri

butedamongstthehumanspecies

by

secret and

unknown

causes,

whose

operation

is

oft

unex

pected, and

always

unaccountable. Theseun

known causes, then,

become

the constant ob

ject

ofourhopeand

sear

; and

while

the

pas

sions are

kept

in

perpetual alarmbyananxious

expectation

of

the

events, the

imagination

is

equally employed in forming ideas

of

those

powers,

on

whichwe

have

so entire

a

depen-

dance. Couldmen

anatomize

nature, accord

ing to

themost

probable, at least the

most

in

telligible

philosophy,

they

would

find,

that

these

causes arenothing buttheparticular

fabric

and

structure

of

theminuteparts

cf

theirown

bodies

andofexternal objects ; and

that,

by

aregular

andconstantmachinery, all theeventsarepro

duced,



NATURALHISTORY

OF

RELIGION.

» 7

duced, about

whichthey

are somuch

concerned..

Eut

this

philosophy exceeds thecomprehension

of the

ignorant multitude,

whocan

onlycon

ceive

the

unknown causes in a generalandcon

fused manner tho' their imagination, perpe

tuallyemployedon thesame

subject,

must

la

bour

to

formsome particular and

distinct idea

of

them.

The

more

they

consider

these

causes

themselves, and theuncertainty

of

their

opera

tion,

the

less satisfaction

do theymeetwith

in

their

research; and,

however unwilling,

they

must

at last

haveabandoned

so

arduous an

at

tempt,

were

it

not

for

a

propensity

in

humaa

nature, which

leads

into a system,

that

gives

themsomeseeming satisfaction.

Theres an universal tendency amongst

mankind

to

conceive

all

beings

like

themselves,

and

to transser

to every object those qualities,

with

which

they

arefamiliarly acquainted,

and

of

which theyare intimately conscious.

We

find

human

faces in themoon,armies in the

clouds

;

and

by a natural

propensity, if

not

corrected by

experience

and

reflection,

ascribe

maliceandgood-will

to

every thing,

that

hurts

or pleases us.

Hence

the

frequencyandbeauty

of

the

prosopopia in poetry, where trees,

mountains,



iS DISSERTATION.

mountains

and

streams are personified,

and

the

inanimate

parts

ofnatureacquire

sentimentand

passion.

Andtho' these poetical

figures and

expressions

gainnot on

the belief,

they

may

serve, at least, to

provea

certain

tendencyin

the

imagination,

without

whichthey

couldnei

ther

be beautiful

nornatural. Noris a river-

god

or

hama-dryad

always taken

for a

mere

poetical

or

imaginarypersonage

; butmaysome

timesenter into

the

real

creed of

the

ignorant

vulgar; whileeach groveorfield

is represented

as posiest of

a

particulargeniusorinvisiblepower,

which

inhabits

and

protects

it.

Nay,

philoso

pherscannot

entirely exempt

themlelves from

this natural frailty ;

buthave

oft ascribed to

in

animate matter thehorrorof a vacuum, sym

pathies, antipathies, and other

affections

of

human

nature.

The

absurdity

is

not

less,

whilewecast

oureyes

upwards

;

andtransser

ring, as is toousual,humanpassions andinfirmi

ties

to

thedeity, representhimas jealousand

revengeful,

capriciousand partial,

and,

in short,

a

wicked

and

foolish

man

in

every

respect,

but

his

supt.

rior powerandauthority. Noonder,

then, that

mankind,

being

placed

in

such an

absolute

ignoranceof

causes,

and

being at

the

fametime so anxious concerning their future

foitunes,



NATURAL

HISTORYOF

RELIGION.19.

fortunes, shouldimmediatlyacknowledgea de

pendence

on

invisible

powers,

possest

of

senti

ment andintelligence.

The

unknown causes,

whichcontinuallyemploytheir thought,

appear

ing always in the fame aspect, are all appre

hendedto beofthe famekindorspecies. Nor

is

it long

before

we

ascribe

to

them

thought,

and

reason,

and

passion, and

sometimes

even

the limbs

andfigures

ofmen, in orderto

bring

themnearerto aresemblancewithourselves.

Inproportion as

any

man's

course

of lise

is

governedbyaccident,wealwaysfind, that he

cncreases

in superstition ; as mayparticularly

beobservedof

gamestersand

failors,

who,

tho',

of

all

mankind,

theleast

capableofserious

me

ditation, aboundmost in frivolous andsupersti

tious apprehensions. Thegods,faysCorlolanus

in

Dionyfius

*, haveaninfluence in everyaffair

;

butabove all, in

war

; wheretheevent is so

uncertain.

All human

lise, especially

before

the institution of orderand goodgovernment,

being

subject

to

fortuitous

accidents;

it is

na

tural, thatsuperstitionshould

prevail

everywhere

in

barbarous

ages, and

putmen

on

the

most

* Lib,

viii.

earnest'



to DISSERTATION

.

earnestenquiryconcerningthoseinvisiblepowers,

who

dispose

of

their

happiness or

misery.

Ig

norant

of

astronomyand

the

anatomy

of

plants

and animals, and too little curious

to

observe

the admirableadjustmentof

final causes

; they

remain

still

unacquainted

with

a

first andsu

premecreator,

andwith

that

infinitely

perfect

spirit,

whoalone, by his almighty will, be

stowed

order

on the whole frame of

nature.

Such

a magnificentidea is

too

bigfor

their

nar

row

conceptions,

which

can

neitherobservethe

beauty

of

the

work, nor

comprehend the

gran

deur

of

its

author.

They

suppose

their

deities,

however potent. and invisible,

to

be nothing

buta species

of

human

creatures, perhapsraised

fromamongmankind, and

retaining all human

passions

and

appetites, along

with corporeal

limbs

and

organs.

Such

limited

beings,

tho'

masters

of

humanfate, being,

eachof

them,

incapableof

extendinghis influence

every

where,

must be vastly

multiplied, in

order to answer

that variety of events, whichhappenover the

wholeface

ofnature.Thusevery

place is stored

witha

crowd

of

local

deities ;

and

thus idola

try

hasprevailed,

and

still

prevails,

among

the

greatest

part

of

uninstructed

mankind

*.

*

The

following lines of Euripides are so

much

to the pre

sent

purpose

that

I cannot forbear

quoting them

s

Any



NATURALHISTORYOFRELIGION.21

Anyof thehumanaffections

maylead

us

into the notion

of

invisible, intelligent power

;

hope as

well

as

sear, gratitude

as

well

as

afflic

tion : But if weexamine ourownhearts,

or

observe what

passes

around

us, we

shall find,

that

menaremuchoftener thrown on

their

knees by themelancholythanby

the

agreeable

passions. Prosperity

is

easily received as

our.

due,

and

sew questions are

asked concerning

its

cause

or

author. It

engenders

cheerful

ness

and

activity

and

alacrity and

a

lively

en

joyment of every

social

and sensual

pleasure

:

And

during

this

state

of

mind,

men

have

little

leisure

or

inclination to

thinkof

the

unknown,

invisible regions.

On

the other

hand,

every

disastrous accident alarms

us,

and

sets

us on

enquiries

concerning

the principles whence it

arose:

Apprehensions

spring

up

with

regard

to

futurity: And

the

mind,

sunk

into dissidence,

terror, and

melancholy,

has recourse toevery

Ovk tr

u$tt

• cifoi', ar

evo<>t;iat

Opt' at xarWc

BTfawo/la

i a . v

wfa| >

xaxuc.

T {ay to em6 lf{> « ; uyyucrui

XtCtffM. av%(. Hicuba.

Ibtre is nothing secure in tbi world; no glory, no prosperity.

Tie gods toss all

life

into

confusion ;

mix every thing .with

its

reverse ; that

all of

us,

from

our ignorance

and

uncertainty,

may

fay

thin

thi

more

worship

and reverence,

method



tz Dissertation.

method of appeasing

those

secret,

intelligent

powers, onwhom

our

fortune

is supposed en

tirely to depend.

No

topic is more

usual

with all

popular

di

vinesthanto display theadvantagesofaffliction,

nbringingmento adue sense of religion ; by

subduing

their

confidence

and

sensuality,

which,

in times

of prosperity,make

them

forgetful of

adivine

providence. Nors this topic

confined

.merely tomodern

religions.

Theancients

have also employed it. Fortunehasnever libe

rally,

without

envy,

says

a

Greek

historian

bejlowedan unrnixt happiness

on

mankind; but

withall

her

giftshas

ever

conjoinedsomedisastrous

circumstance, in orderto chastise meninto

areve

rencefor

the

gods,

whom,in

acontinued course of

prosperity,

they

are

apt

to

negleit

and

forget.

Whatgeorperiodoflise is themostaddicted

to

superstition

? The

weakestand

most timid.

Whatsex? Thesame answermust begiven.

Theleaders

and

examplesofeverykindofsupersti

tion,

says

Strabo

h,

are

the

women.

Theseex-

lite themento devotion andsupplications, andthe

.observance of religious days.

It is

rare

to

meet

»

Diod. Sic. Lib.iii.

b Lib.

vii.

, with



NATURAL

HISTORYOFRELIGION.2$

with

one, that

lives

apartfromthefemales, and

yet

is

addicted

to

such

practises.

And

nothing

can,

for

this

reason,

he

more

improbable,

thanthe

accountgivenofanorderofmenamong/Ithe Getes,

who

practisedcelibacy, andwerenotwithstanding

themost

religiousfanatics.Aethod

of

reasoning,

whichwould

lead

usto

entertain

averybad

idea

of

thedevotion

ofmonks

didwe

notknowby

an

experience, not so common,

perhaps,

in

Strabo's days,

that

onemay

practice

celibacy,

jind prosess chastity

; andyetmaintaintheclosest

connexions

andmost

entire

sympathywith

that

iimorous

and

pioussex.

IV.

THE



*f.DISSERTATION

.

IV.

IX

Eonly pointof

theology, in

which

we

stiall

find

a

consent

of mankind almost uni

versal, is, that there is invisible, intelligent

powerin theworld : Butwhetherthispower

be

supreme or

subordinate,. whether

confined to

one

being or

distributed

amongst several,

what

attributes,

qualities, connexions or principles

ofaction

ougi.t to

be

ascribed to those beings;

concerning all these points, there is thewidest

difference in the popular systemsof theology.

Our

ancestorsin

Europe,

beforethe

revival oflet

ters, believed, aswedo at present, that

there

was

one

supremeGod,

theauthor

of nature,

whose power, tho', in itself,

uncontrolable,

yet

was

often

exerted

by

the

interposition

of

his

angels

andsubordinate

ministers,

whoexecuted

his sacred

purpeses.

But

they

also believed,

that

allnaturewas

full

ofotherinvisible powers;

fairies, goblins, elves, fprights; beings,stronger

and

mightier than

men,

butmuch

inserior

to

thecelestial natures,who

surround

thethrone

of

God.

Nowsuppose,

that any one,

in

those

ages, haddeniedthe existence

of

Godand of

his angels;

would

not his

impiety

justly

have

deserved




deserved the appellation

of

atheism,

eventho'

he

had

still

allowed,

by

some

odd

capricious

reasoning,

that thepopularstories of elves and

fairies

were just

andwell-grounded

? Thedif

ference,on

the

onehand,betwixtsucha person

and a genuine theist is infinitely greater, than

that, on

the

other, betwixt

him

andone, that

absolutely excludes all invisible, intelligent-

power.

And

it is a

fallacy, merely

from the

casual

resemblanceof

names, withoutanycon

formity

ofmeaning, to ranksuchoppositeopini

ons underthefamedenomination..

Toany

one,

whoconsiders

justly of

the

matter,

it

will appear, that the gods of all

polytheists

or idolaters are no better thanthe

elves or

fairies

of

ourancestors, and merit

as

little

any

pious

worship

or

-veneration.

These

pretended religionists arereally akind ofsuper

stitious atheists, and

acknowledge

nobeing, that

corresponds to our idea of a deity. No

first

principle

ofmind or thought:

No

upremego

vernment

and

administration

:

No

divine

con

trivance orintentioninthefabric oftheworld.

C The



26 DISSERTATION

.

Thehinese, whena their prayers arenot

answered, beat their idols. Thedeities of

the

Laplanders

are

any

large

stone

which

they

meet

withofan

extraordinary

shape

b. TheEgyp

tian

mythologists,

in

order

to

account for ani

malworship, said,

that the

gods, pursuedby

theviolenceofearth.bornmen,whoweretheir

enemies,

had

formerly

been

obliged

to

disguise

themselvesunderthe semblance

ofbeasts c. The

Caunii,

a

nation

in thelesser Asia, resolvingto

admitno

strange

godsamongstthem,

regularly,

at certain seasons,

assembled

themselvescom-

pleatly

armed, beat the

air

with their

lances,

andproceededin

thatmannerto

theirfrontiers ;

in order,

as

they said,

to expel

the foreign

deities i.

Not

even

the

immortal

gods, said

some

Germannations to C sar, areamatchfor

the

Suevi e.

Manyills, fays Dimein Homer

toVenus

woundedbyDiomede,manylls, mydaughter,

have

the

godsinflicted on

men And

manylls,

in return,

have

meninflicted

on

the

gods

f.We

*

Pcre

le

Comte.

b

Regnard,

Voiage

de

Lapponie.

c Diod. Sic. lib. i. Lucian.

de

Sacrifices. Ovid, alludes to

the fame tradition, Metam.

lib. v.

1 . 321. So

also

Manilius,

lib. iv. * Herodot, lib.

i.

*

C s.

Comment.

bell. CiUico, lib. iv. f Lib. ix. 382.

need




needbut open

any

clastic

authorto

meetwith

these gross

representations

of the deities ; and

Longinus

a

with

reason

observes, that

such

ideas

ofthe divinenature,

if literally taken, contain

a true

atheism.

Somewriters

b

havebeen

surprised, that

the

the

impieties

of

Aristophanes

should

have

been

tolerated, nay publickly

acted and applauded,

by

theAthenians

; a

peopleso superstitious andso

jealous ofthepublic

religion,

that,

at that

very

time,

they

put Socrates

to death for

his

ima

gined

incredulity.

But

these

writers

consider

not, that the

ludicrous,

familiar

images,under

which the

gods

are represented

by

that

comic

poet,

instead of

appearing

impious, were

the

genuinelights, inwhich

theancients

conceived

their divinities.

Whatconduct

can bemore

criminal

or mean, than

that

of Jupiter

in

the

Amphitryon? Yetthat play, whichrepresented

his

gallant

exploits, wassupposed

so

agreeable

to

him,

that it

wasalways

acted in

Romeby pu

blic authority, whenthe State was threatened

with

pestilence,

famine,

or

any

general

cala

mityc.

The

Romamsupposed, that,

like all

old

a Cap. ix. > Pere Brumoy, Theatre des Grecs ; ie.

Funtenelle, Histoire

des

Oracles. c

Arnob. lib.

vii.

C2 letchers,



eS

DISSERTATION

.

letchers,

he

would

behighly

pleased

with

there

hearsal ofhisformerseatsof

activity

andvigour,

and

that

notopic

was

so proper,

upon

which

to

flatterhis

prideandvanity.

The

acedemonians,

fays Xenophon*,always,

.during

war,

putuptheir petitions

very

early in

the

morning,

in

order

to

be

beforehand

with

their

enemies,

andby

beingthe

first

solicitors,

pre-engage the gods in their

favour. We

may

gatherfrom

Seneca t > , that it wasusual

for

the votaries in

the

temples, tomakeinterest

with

thebeadlesorsextons,

in

order

to

have

a

feat

near

the image

of

thedeity, that

they

might

bethe

best heardin

their prayers and applica*

tions to

him. The

Tyrians,whenbesieged

by

Alexander,

threw

chains

on the

statue

ofHer

cules, to prevent

thatdeityfromdesertingto

the

enemy

.

Augustus,

having

twice lost his

fleet

bystorms, forbadNeptuneto

be

carried in pro

cession

alongwiththeothergods; and fancied,

that

hehad

sussiciently

revenged

himself

bythat

expedientd.

AfterGermanicus'sdeath,thepeople

were

so

enraged

at their

gods,

that

they

stoned

* DeLaced.

Rep. b Epist.

xli.

t Quint.

C'irtius, lib. iv. cap. 3. Diod. Sic. Kb. xvii, * Sueton.

in vita Aug. cap.

16.

them



NATURAL

HISTORY

OF

RELsGlOft. g

themin their

temples

; andopenlyrenouncedall

allegiance

to

them

.

Toascribe the origin and fabric oftheuni

verse

to these impersectbeings

never

enters into

the imagination

of any polytheist or

idolater.

Hesiod,

whose

writings,

along with

those

of

Homer, contained

the

canonical system

ofthe

heathens b

;

Hesiod, Ifay, supposesgodsandmen

to have

sprung

equally from the

unknown

powersofnaturec. Andthro' thewholethco-

gony

of

that

author,

Pandora is

the

only

in

stance

of

creation

or a

voluntaryproduction

;

and she toowas

formedbythegodsmerelyfrom

despight toPrometheus,whohadfurnishedmen

with stolen firefrom

the

celestialregions*. The

ancient mythologisls, indeed, seem throughout

to have

rather

embraced

the

ideaof

generation

thanthatofcreation, orformation; andtohave

thence accountedfor theorigin ofthis universe.

Ovid,wholived inalearnedage,andhadbeen

instructed

by

philosophersin theprinciples ofa

> Id. invita Cal. cap. 5, b Herodot. lib. ii . Lucian,

Jtifiter confutatus,

de Iuliu Saturn. Ice. * fif otit.-

ln yryeum SflH 9>» 1oi T'ewdptMroi. Hes, Opera

&

Dies

I i08. *

Theog. 1 .

570.

C

3

divine



3o

DISSERTATION

.

divine

creationorformationof

theworld

; find

ing, that

such

an

idea

would

not

agree

with

the

popular mythology, which

he delivers,

leaves

it, in a manner, loose and detached from his

system. Shiisquissuit ille Dcoruma: Which

everofthegods

it

was, fays

he,

that

dissipated

the

chaos,

and

introduced order

into

the

uni

verse. It could neither be Saturn, heknew,

norJupiter, norNeptune, norany of the re

ceived

deities of

paganism.

Histheologicalsy

stem

had taught him

nothingupon that

head,

and

lie

leaves

the

matter

equally

undetermined.

Diodorus

Siculus

b,

beginning his work

with

anenumerationofthemost

reasonableopinions

concerning theorigin of the

world,

makesno

mentionofa deity or

intelligent

mind; tho'it

is evidentfromhis

history,

that that

authorhad

amuch

greater proneness

to superstition thanto

irreligion. Andin another

passage

c, talking

oftheIchthyophages, anationin India, he

fays,

that therebeing so great

dissiculty

inaccounting

for

their

descent,

we

must

conclude

them

to

be

aborigines, without

any

beginning

oftheir gene

ration, propagatingtheirracefrom all eternity

;

* Metamorph.

lib.

i, 1 .

32,

b Lib. i .

e Id.

ibid.



NATURAL

HISTORY

OF

RELIGION.

31

as

someof the

physiologers, in treating

ofthe

origin

of

nature,

have

justly

observed.

**

But

in suchsubjects

as

these, adds

the

historian,

which

exceed

all

human

capacity,itmay

well

happen, that

those, who

discourse themost,

knowthe

least

; reaching

a specious

appear-

M

ance

of

truth

in

their

reasonings,

while

ex-

tremelywide of

thereal truth

and

matter

of

fact.

Astrange

sentiment in our

eyes,

to

beem

braced

by

a

prosest

and

zealous

religionist

1

But it

wasmerely

by

accident,that

the

question

concerning the origin of theworlddid everin

antient times enter into religious

systems, or

was

treated

of by

theologers. Thephiloso

phersalone

made

prosession

of

delivering systems

ofthisnature; and it was pretty late

toobefore

these

bethoughtthemselves

of

havingrecourse

to

a

mind or supreme

intelligence, as the first

cause

of

all.

So farwas

it

from

beingesteemed

1

The

fame

author,

who

can

thus

account

for

the

origin

of

the world without a Deity, esteems it impious to explain from

physical causes, the

common

accidents of life, earthquakes,

inundations,

and tempests ; and devoutly

ascribes

these to the

anger

of Jupiter

or Neptune.

A

plain proof, whence

he de

rived

his

ideas

of religion. See

lib. xv. pag.

364.

Exedit.

Rhodomanni.

C

4

prophane



32

DISSERTATION.

prophanein

those days

to

account

for

theorigin

of

things

without

a

deity,

that Thalest

Anaxi-

mcnes,Heradltus,andothers,

who

embraced

that

systemofcosmogony,

past unquestioned

;

while

A>:axagoras, the first undoubted theist among

the

philosophers,

was

perhaps

the

first that

ever

was

accused

of

atheism a.

We

re told

bySextusEmplricus

b, that

Epi-

turus, whena boy, readingwithhis preceptor

these verses ofHejiod:

Eldest of beings, chaos first arose;

Next

earths

wide-stretcht,

the

feat

of

all.

theyoung

scholar first betrayed

his inquisitive

genius, by

asking,

And

choas

whence? But

was

*

It

will be

easy to give a reason,

whyThales, Anaxmanicr,

and

those early philofophers,

who really were

atheists, might

be

very

orthodox

in

the

pagan

creed

;

and

why

Anaxagcrm

and

Socratet, tho real

theists,

must

naturally, in

antient times,

be

esteemed impious.

The

blind,

unguidcd

powers

ofnature,

5f

theycould

produce

men, might

alfo

produce such

beings

as

Jupiter

and Neptune,

whobeing the

most powerful,

intelligent

existences in the world,

would be

proper objects

of

worship.

But

wherea

supreme

intelligence,

the f i r s t cause

ofall,

is

ad

mitted,

these

capricious beings,

if

they

exist

at

all,

must

ap

pear very subordinate and

dependent,

and consequently be ex

cluded

from the rank of

'deities.

Plato

(de

Leg.

lib.

x.)

assigns

this reafon of

the

imputationthrown on Anaxagorai,

viz.

his

denying the divinity

of the

stars,

planets, and

other created.

objects.

*

AdversusMathcm.lib. ix.

told



NATURALHISTORYOF

RELIGION.

33

told byhis

preceptor,

that

he

musthaverecourse

to

the philosophers for a

solution

ofsuchque

stions. Andfrom

this

hint, Epicurus left phi

lology

and all otherstudies,

in

order

to betake

himself to that science, whence

aloneheex

pected satisfaction

withregard

to

these

sublime

subjects.

Thecommon

people

were never likely

to

pusti

their

researches

so far,

orderivefromrea

soning

their

systems

of religion; when

philolo-

gers

and mythologists,

we

see,

scarce

ever

dis

covered so

muchpenetration.

And

even the

philosophers,

who discoursed

of such topics,

readily

assented to thegrossest theory,

and ad

mitted

the

joint origin

ofgods

andmen

from

night

and

chaos

;

from

fire,

water,

air,

or

what

ever they established to

bethe

ruling

element.

Norwas

it onlyontheir first

origin, that the

gods

were supposed

dependent

on the powers

of

nature. Thro' the whole period of their

existence, theywere subjectedto thedominion

offate

or

destiny. Think

of

the

force of

neces

sity, says

Agrippa to

the

Romanpeople, that

force, to

which

eventhe

godsmustsubmit a.

And

■ Dionys. Halic. lib. vi.

C

5

the



34 DISSERTATION.

the

youngerPliny a, suitable to thisway

of

rea

soning,

tells

us,

that,

amidstthe

darkness,

hor

ror,

and

confusion, which

ensueduponthefirst

eruption

ofVesuvius,

several concluded,

that

all

nature

was

going

to

wrack,

andthat

gods

and

men

were

perishingin onecommon

ruin.

It

Is

great complaisance, indeed,

if

wedig

nify

with

thename

of

religion

suchan

impersect

system

of theology,

and

put it ona

level

with

latter systems,

whichare foundedonprinciples

more

just

and

more

sublime.

For

my

part,

Icanscarce

allowthe principles

evenof

Marcus

Aurelius,

Plutarch,

and

someotherStoics and

Academics,

tho'

infinitelymorerefined than

the

pagansuperstition, to

be

worthy

of

the

honour

able

denominationof theism. For

if

themy

thology of the heathens resemble the antient

European

system

of spiritual

beings, excluding

Godand

angels,

and leaving only.fairies

and

sprights

;

the

creedof

these philosophers may

justly

be

said to exclude

adeity,

and

to

leave

only

angels

and

fairies.

» Epist. lib. vi.

V.

But



NATURALHISTORYOFRELIGION.

35

V.

BUT

it is

chiefly our present business so

consider the gross polytheism

and

idolatry of

the vulgar, andto trace all its variousappear

ances, in

the

principles

of

human

nature,

whence

they

arederived.

Whoeverearns,

by

argument, the

exist

ence ofinvisible,

intelligentpower,

mustreason

from the

admirable

contrivance

os

natural

ob

jects,

and

must

suppose

the

world

to be

the

.

workmanshipofthat divinebeing, theoriginal

cause of all things. But the vulgar polytheist,

so

far

from admitting that

idea, deifies

every

part of the universe, andconceives all thecon

spicuous productionsofnatureto be

themselves

somany

real divinities.

The

fun, moon,and

stars are

all

gods, according to his system :

Fountains areinhabitedbynymphs, and trees

byhamadryads : Evenmonkies,dogs,cats, and

other

animals

oftenbecomefacred

in his

eyes,

andstrike

himwitha

religious

veneration. And

thus, however

strong

men's propensityto be

lieve invisible, intelligent power in nature,

their propensity is equally

strong

to rest their

C

.

attention



36

DISSERTATION.

attention on sensible,

visible objects

;

and

in

order

to

reconcile these opposite inclinations,

they

areled

to

unitetheinvisible powerwith

somevisible object.

Theistribution also

of

distinct

provincesto

the

several

deities is apt to cause

some

allegory,

both

physical

and moral,

to

enter

into the

vulgarsystemsofpolytheism. Thegodof

war

will

naturally be represented

as furious, cruel,

andimpetuous

: The

god

of poetry

as

elegant,

polite,

andamiable:

Thegod

of

merchandise,

especially in early

times,

as

thievish

and

deceit

ful. Theallegories, supposed in Homerand

other

mythologists,

I

allow, havebeenoftenso

strained,

that

menof sense areapt

entirely

to

reject them, and to considerthemas thepro

duct

merely

of

the

fancy

and

conceit

of

critics

and

commentators. But that allegory really

has

place

in

the heathenmythology

is

unde

niable even on

the

least reflection. Cupid

the son of Venus; the

Muses

the daughters

ofmemory Prometheus thewisebrother, and

Epimitheus thefoolish

;

Hygieia

orthe

goddess

ofhealthdescendedfrom

sculapius

orthe

god

of physic:

Whoees not, in

these,

and

in

manyother

instances,

the

plain

traces of

alle-

; \ gory ?



NATURALHISTORYOFRELIGION.

37

gory

? When

agod

is

supposed

to

preside over

any

paflion, event, orsystemofactions; it

is

almost unavoidable to give

him

a

genealogy,

attributes, andadventures,

suitable to

his sup

posedpowers and influence; and to

carry

on

thatsimilitude

and

comparison,

which

is

natu

rally

so

agreeabletothemindofman.

Allegories,indeed,

entirely persect,

we

oughtnotto expect as

theproductsofignorance

andsuperstition ;

there

being

no

workofgenius,

that requires

a nicerhand, orhas beenmore

rarely

executedwith

success.

That

Fear

and

Terror

arethe sons

of

Marsis just

;

but

why

by

Venus »

?

ThatHarmonyis the

daughterof

Venus

is

regular;

butwhy

byMars

&

?

That

Sleep

is the brother of

Death

is suitable;

but

whydescribehimas enamoured

of one of the

Graces

c

? Andsince theancientmythologists

fall into

mistakes

so

gross

and

obvious,

we

have

noreasonsurely to

expect

suchrefinedandlong-

spun allegories,

as

somehave

endeavoured

to

deducefromtheir

fictions d.

* Hesiod.

Theog.

J . 935. *

H.ibid.

&

Plut.

in

vita

Pelop.

« Iliad, xiv. 167.

* Lucretius

wai

plainly seduced by the strong

appearance

of

allegory,

which

i s observable

in the

pagan

fictions.

He f i r s t

addresses

himself

to Venus

as to

that

generating

power,

which

The.



38 DISSERTATION.

The

eities ofthe vulgar are

so

little supe

rior

to

human

creatures,

that

where

men

are

affected withstrong

sentiments

ofvenerationor

gratitude

for

anyheroor

public benefactor; no

thing

canbemore naturalthantoconvert

him

into a

god, andfill theheavens, after thisman

ner,

with

continual recruits

fromamongst

man

kind. Mostof the divinities of the

antient

world

aresupposedto

have oncebeenmen,

and

to

havebeenbeholden

for

their

apotheosis to

the

admirationandaffection

ofthe

people. Andthe

real

history of

their

adventures, corrupted by.

tradition,

and

elevated

by

the

marvellous,

be

camea

plentiful

source of fable ; especially in

passing thro' thehands

of

poets, allegorists, and

priests,

who

successively improved upon the

wonderand astonishment ofthe ignorant

mul

titude.

Painterstooandsculptorscamein for their

(hareof

profit in the sacred mysteries

; and fur

nishingmenwith

sensible

representationsoftheir

animates, renews,

and

beautifies

the universe

:

But

i s

foon be

trayed

by

the

mythology

into

incoherences,

while

he prays ro

that allegorical

personage to appease

the furies of her

lover,

Mars: An

idea

notdrawn

from allegory,

but

from the

popular

religion, and which Lucretius, as an

Epicurean,

could notcon

sistently

admit

of.

divinities,



NATURAL

HISTORYOF

RELIGION.

39

divinities, whomthey cloathed

in human

fi

gures,

gave

greatencrease

to

the

public

devo

tion, and

determined

its object.

It

was pro

bably

for

wantofthese

arts in

rudeand

barba

rous ages, trutmendeified plants, animals,and

even brute,

unorganized

matter; and

rather

thanbe

without

a

sensible object

of worship,

assixed

divinity to

such

ungainly

forms.

Could

any

statuary of

Syria, in

early

times,

have

formeda just figure of Apollo, theconicstone,

Heliegabalus,

had

never

become the object

of

such

profoundadoration,andbeenreceivedas a

representation

of

the

solar

deity

a.

Stilpowasbaniflied bythecouncilofAreo

pagus

for assirming

that

the

Minerva in the ci

tadel

was

no

divinity

^

buttheworkmanship

of

Phidias,

the

sculptor

b.

What

degree

of

reason

may

we

expect

in

the religious

belief

of the

vulgarin other nations

;

whenAthenians and

Areopagites couldentertain such grossconcep

tions ?

a

Herodian, lib. v. J upiter,

Amman

i s represented

by Cur-

sius as adeity of the fame kind, lib. iv. cap. 7. TheArabian*

and Pejjinuntiam adored

alfo

shapelefs, unformed stones as their

ieity. Arnob. lib. vi. So

much

did their folly exceed that of

the Egyptians. b Diog.

taert.

lib. ii .

These

J



4o

DISSERTATION.

Thesethen are the general principles of

polytheism,

founded

in

human

nature,

and

little

or

nothing dependent

on

caprice

and

accident.

Asthe

causes,

whichbestowonushappinessor

misery,

are, in general,

very unknown

and

uncertain, our anxious concern

endeavours

to

attain

a

determinate

idea

ofthem; and

finds

no

better

expedient than

to

represent them

as in

telligent, voluntary

agents,likeourselves

; only

somewhat

superior

in

powerandwisdom.

The

limitedinfluence

of

these

agents,and

their

great

proximity

tohuman

weakness,introducetheva

rious

distribution

and

division

of

their

authority;

and thereby

give

rise

to

allegory. The

same

principles naturally deify mortals, superior in

power,

courage, or understanding, and pro

duce hero-worship; along with fabulous hi

story

and

mythological

tradition

,

in

all

its

wildand

unaccountableforms. Andas

an

in

visible spiritual intelligence

is

anobjecttoo

re

fined for vulgar apprehension, mennaturally

assix it

to

some sensible representation; such

as

either

the

more

conspicuous

parts

of

nature,

or

thestatues,

images,

andpictures, which

a

more

refined ageforms

of

its

divinities.

Almost



DISSERTATION.

VI.

THEoctrine of

onesupreme deity,

the

authorofnature,

is

veryantient, hasspread it

self

overgreatandpapulousnations, andamong

them

has

been

embraced

by

all

ranks

and

con

dition of

persons

: But whoever thinks

that it

has owed

its

success

to

the

prevalent force

of

those

invincible

reasons, on

which

it

is

undoubt

edly founded, would show himself little ac

quainted

with

the

ignorance

and

stupidity

of

the

people,

and

their

incurableprejudices

in

favour

of

their particular

superstitions.

Evenat this

day, and

in

Europe,

a(k any

of

the

vulgar,why

he

believes in

an omnipotent

creator

of

the

world

; he

will

never

mention the beauty

of

final causes,

of

which

he

is

wholly

ignorant

:

He

will

not

hold

out his hand, andbid youcon

template the

suppleness

and

variety

of

joints in

his fingers, theirbendingall one

way,

the

coun

terpoise which

they receive from the thumb,

the

softness

and

fleshy

parts

of

the

inside

of

his

ham', with all the othercircumstances,

which

renderthat

member

it

for

theuse, to which it

was

destined. To

hesehehasbeenlongaccu

stomed; andhe beholdsthemwithlistlesthess

and



NATURAL

HISTORYOF

RELIGION,

and

unconcern.

He

will tell

you

ofthe

sudden

and

unexpected

death

of

such

a

one

:

The

fall

and bruise of -such

another:

Theexcessive

drought of this season :

The

cold and

rains

of

another.

Thesehe ascribes to

the

immediate

operation

ofprovidence

:

Andsuch

events, as,

with

good

reasoners,

are

the

chief

dissiculties

in

admitting

asupreme

intelligence,

are withhim

the sole

arguments

for it.

Manytheists, even the most zealous and

refined,

have

denied

a

particular

providence,

and

have

asserted,

that

the

Sovereign mind or

first

principle of

all

things, havingfixt general

laws,

bywhichnature

is governed,

gives free

and uninterruptedcourseto these

laws,

anddi

sturbs

not, at

every turn, the settled

orderof

events, byparticular volitions. Fromthebeau

tiful

connexion, fay

they,

and

rigid observance

ofestablished rules, wedrawthe

chief

argument

for theism

;

and from the fame principles are

enabled to

answer

the

principal

objectionsagainst

i t .

But

so

little

is

this

understood

by

the

gene

rality of mankind, that, wherevertheyobserve

anyoneto ascribe all events to natural causes,

andtoremovethe particular interpofal ofa deity,

they are

apt

to suspecthimof

the

grossest insi-

.

deli'y.



44 DISSERTATION.

delity.

A

ittle

philosophy, says

myLordBacon,

makes

men

atheijls

:

A

reat

deal

reconciles

them

to

religion, Formen, beingtaught, by

super

stitious

prejudices,

to laythe

stress onawrong

place;when

that

fails them, andthey

discover,

by

a

little reflection,

that the

course ofnature

is

regular

and

uniform,

their

whole

faith

totters,

and

falls to

ruin. But

being

taught, bymore

reflection, that this

very

regularity

andunifor

mity is the strongest proof of design andofa

supremeintelligence, theyreturn

to

that belief,.

whichtheyhad

deserted

; andthey

arenow

able

to establish it

on

a firmer andmoredurable

foundation.

Convuisions

in

nature,. disorders,

prodi

gies, miracles,

tho'

the most opposite tothe

plan

of

a

wise

superintendent,

impress

mankind

with the

strongest sentiments

of

religion

; the

causesofevents

seeming

thenthemost

unknown

andunaccountable.

Madness,fury,

rage, and

an inflamed imagination,

tho'

they

sink

men

nearest

the

level

of

beasts,

are, for

a

like

reason,

often supposed to

be the only

dispositions, in

whichwe

can

have

any

immediate

communica

tion

withthe deity.



NATURALHISTORYOFRELIGION.4.5

Wemayconclude,therefore, uponthewhole,

that

since

the vulgar, in nations, whichhave

embraced thedoctrineof theisin,

still

build

it

upon

irrational and

superstitious opinions, they

arenever led into that opinionbyany process

of

argument, but

bya

certain train

ofthinking,

more

suitable

to their

genius

andcapacity.

It mayreadily

happen,

in anidolatrous na

tion, that, tho'menadmittheexistenceofse

veral limited deities, yetmaythere besome

one

god, whom,in a particular

manner,

they

make

the

object

of

their

worship

and

adoration.

Theymayeither suppose,

that,

in thedistribu

tion of

power and territory amongthe

gods,

theirnationwas

subjectedto

the

jurisdiction of

that particular deity ; orreducingheavenlyob

jects

to

the

model

of

things

below,

they

may

represent one

god

as

the

princeorsupremema

gistrateofthe rest, who, tho' ofthefame

nature,

rules them

with an authority, like that which

an

earthly sovereign exercises

over

his

subjects

and vassals.

Whetherthis god,

therefore,

be

considered

as their peculiar

patron,

or as the

general

sovereign

ofheaven, his votaries will

endeavour,byeveryact, to insinuatethemselves

into

hisfavour

;

andsupposinghim

tobepleased,

a like



46 DISSERTATION.

like

themselves,with

praise and flattery, there

is no eulogy or exaggeration, which

will

be

spared

in

their

addresses

to

him.

In

proportion

asmen'ssears

ordistresses

become

more

urgent,

they still inventnewstrains of adulation; and

evenhewhoout-doeshis predecessors, in swel

ling

upthe

titles

of

his divinity, is sure to

be

out-done

by

his

successors,

in

newer

and

more

pompousepithets of praise. Thus

they

pro

ceed; till at last

they

arrive at infinity itself,

beyondwhich

thereis no

farther

progress And

it is well, if, in striving to get farther, and to

represent a magnificent simplicity, they run

not

into

inexplicable mystery,

anddestroy

the

intelligent nature

of

their

deity; on which

alone any rational worship or adoration can

be sounded.

While

they confine themselves

to

the notion of a

persect

being, the crea

tor

of

the

world,

they

coincide,

by

chance,

withthe

principles

of

reason

and

true philoso

phy ;

tho'

they

areguided to thatnotion, not

by

reason,

of

which

theyare

in a greatmeasure

incapable, but

by

the

adulationand

sears

ofthe

most

vulgar

superstition.

Weften

find amongst barbarous

nations,

and

even

sometimes amongst

civilized, that,

when



NATURAL

HISTORYOF

RELIGION.

+7

when

everystrain

of

flattery

hasbeenexhausted

towards arbitrary princes; wheneveryhuman

quality

has

been

applauded

to

the

utmost

;

their

servilecourtiers

representthem,

at last, as real

divinities, andpoint them out to thepeople as

objects

of

adoration. How

muchmore natu

ral, therefore, is

it, that a limiteddeity, who

at

first is

supposed

only

the

immediate

authorof

the particular goods and ills

in

lise, should

in

theendbe represented

as

sovereign

maker and

modifier

oftheuniverse ?

Evenwherethis notion

ofa

supremedeity is

already

established ; tho' it ought naturally

to

lessen every otherworship, andabaseeveryob

ject

of

reverence, yetif a nationhasentertained

the opinion of a

subordinate tutelar divinity,

saint,

or angel ; their

addresses to

that

being

gradually

rise

upon

them,

and

encroach

on

the

adoration due

to their

supreme deity. The

virgin

Mary,

ere checkt

by the

reformation,

had proceeded, frombeingmerely

a

goodwo

manto usurpmanyattributes

of

theAlmightya:

1 TheJacobins, who denied the immaculate conception,

have ever

been veryunhappy

in their doctrine,

even

tho*

politi

c a l reasons

have kept the

Romish church

from

condemning i t .

The CerJelicri

have runaway with

all the popularity.

But in

C

12 God



48 DISSERTATION

.

GodandSt. Nicholasgo hand in

hand,

in alt

the

prayersandpetitionsofthe

Muscovites.

Thusthedeity, who, fromlove, converted

himself

into

a

bull, in orderto

carryoff

Europa

;

andwho,fromambition, dethroned his father*.

Saturn, became the Optimus

Maximus of the

heathens.

Thus,

notwithstanding

the

sublime

ideassuggestedbyMosesandtheinspired writers,

manyvulgar

Jewsseem

still to

have

conceivedthe

supreme

Being

as

ameretopicaldeityornational

protector.

Rather

than

relinquish

this

propensity to

adulation,religionists,

in

all ages,haveinvolved

themselvesin the greatest absurdities andcon

tradictions.

Homer,

in

one

passage,

calls

Oceanus

and

Tetbys theoriginal

parents of

all things,

con-

the

fifteenth Century,

as we learn

from

Beulainvilliert,

an

Italian

Cordelier

maintained, that, during

the

three days, when

Christ

was interred,

th

hypostatic unionwas dissolved,

and

that

his humannature

was

not aproper object of adoration, during

that

period.

Without

the

art

of

divination,

one might

forctel,

thatfo gross and impiousa blasphemy

would

not fail to be ana

thematized bythe

people.

It was the occasion ofgreat insults

on the part of the Jacolins

;

whonew

got

fome recompence for

their misfortunes in thewar about the immaculate

conception.

See Histoire abregee, pag. 499.

formable



50 DISSERTATION.

aggeration. Nothingindeedwouldprovemore

strongly

the

divine

origin

of

any

religion,

than

to find (andhappilythis is

the

casewithChri

stianity) that

it

is free fromacontradiction,

so-

incidenttohumannature.

VII.

IT



NATURAL

HISTORYOF

RELIGION.

5

VII. .

ITappears certain, that, tho'

the

original

notions

of

the

vulgar

representtheDivinity as

a

very limitedbeing,andconsiderhim

only

as the

particular

cause

of

health

or

sickness

; plenty

or

want ; prosperityor

adversity

; yet

when

more

magnificent

ideas

are urged upon them, they

esteem it dangerousto refuse

their

aflent.

Will

yousay,

that yourdeity

is finite and

bounded

in his

persections

;

may

be

overcome

by

a

greater force ;

is

subject

to human

paffions,

pains,

and infirmities

; has

a

beginning, and

may

have anend? Thistheydarenotassirm ;

but thinking it

sasest to

complywiththe

higher

encomiums, they

endeavour,

by an

affected

ravishment

and devotion,

to ingratiate

them

selves

withhim.

As

a

confirmation

ofthis,

we

mayobserve, that theassent

of

the vulgar

is,

in

this cafe, merelyverbal, and that theyarein

capable

of

conceiving those sublime qualities,

which

they

seemingly

attribute

to

the

deity.

Their

real idea

ofhim, notwithstandingtheir

pompouslanguage, is still as poorandfrivolous

as ever.

D

2

That



52DISSERTATION.

Thatriginal intelligence, say theMagi-

aw,

who

is

the

first

principle

of

all

things,

dis-

covershimselfimmediately

to the

mindandunder

standing

alone; but

has

placed thefun as his

image

in

the visible universe; and when

that

brightluminarydiffuses its beamsovertheearth

and

the firmament, it is a faint

copyofthe

glo

ry, which

resides in

the higherheavens.

If

you

would

escapethedispleasure of

this

divine

being, youmust

be

careful never

to

set your

barefootupon

theground,norspit into

afire,

northrowanywaterupon it, eventho' it were

consuming

a

whole

city

*.

Who

can

express

the persections oftheAlmighty,

fay

the

Maho

metans? Eventhe

noblest

of his works, if

compared

to

him, are but

dust

and rubbish.

Howmuchmore

must

human

conception

fall

short

of

his

infinite

persections?

His

smile

and

favourrendersmenfor everhappy; andtoob

tain it for yourchildren,thebest method is

to

cut off

fromthem,

whileinfants,

a

little bit

of

skin,

about

half

thebreadthofafarthing. Take

two

bits

of

cloath

k,

fay

the

Roman

catholics,

about

aninchoraninchanda

half

square, join

thembythecornerswith two

strings

orpieces

a

Hyde

de Relig.

veterumPersarum.

b Called

the

Scapulaiiti

3

of



NATURAL

HISTORY

OF

RELIGION.

53

6ftape aboutsixteen

inches

long,throwthisover

your

head,

and

make

one

of

the

bits

of

cloath

lie uponyour breast, and theother uponyour

back, keepingthemnextyour

skin.

There is

not

a better

secret

for

recommending

yourselfto

that infinite

Eeing,

who

exists

from

eternity

to

eternity.

. .

.

-

Theetes,commonlycalled immortal,from

their steddy belief of the foul's immortality,

weregenuinetheists and Unitarians. Theyaf

firmed Zam&Ixis, their deity, to betheonlytrue

god

; and asserted

the worlhip

of all etherna

tions

tobe

addressed

to mere

fictionsandchimeras.

Butweretheir religious principles anymorere

fined, onaccount of

these magnificent preten

sions ? Every fifthyear theyfacrisied ahuman

victim,

whom

they sent as a

messenger

to their

deity, inorderto inform

him

oftheir

wantsand

necessities. Andwhent thundered,theywere

so

provoked, that, in order to returnthedefi

ance, they let fly arrows at him, and declined

not

the

combat

as

unequal.

Such

at

least

is

theaccount,

which

Herodotusgivesofthe theism

of

the

immortal Getes

a.

» Lib. W.

D

3

VIII.

IT



j4

DISSERTATION.

VIII.

ITs remarkable, that

the

principles

ofre

ligion

have a kind of

flux

and

reflux in

the

humanmind, and

thatmen

haveanaturalten*

dency

to

rife

from

idolatry to

theism,

and

to

sink

againfromtheism

into

idolatry. Thevul

gar,

that is, indeed, all mankind, a sewex

cepted,

beingignorantand uninstructed, never

elevate

their

contemplationto

theheavens, or

penetrate by their disquisitions

into the secret

structureof vegetable or

animal

bodies;

so

as

to

discover

a supreme mind ororiginal provi

dence,whichbestowed

order

on every

part

of

nature. They

consider

these

admirable

works

in

a moreconfined

andselfish view; and

find

ing

their

own

happiness

and

misery

to

depend

on the secret influence andunforeseenconcur

renceofexternal

objects,

theyregard,withper

petual

attention,

the

unknmvn

causes, whichgo

vernall

these naturalevents, and

distribute plea

sure

and

pain,

good

and ill,

by

their

powerful,

but silent, operation. The

unknown

causes

are still appealed to, at every emergence; and

*n this general appearance

or

confused image,

are

the perpetual

objects

ofhuman

hopesand

fears,.



NATURAL

HISTORYOFRELIGION.. 55

sears,

wishes and apprehensions.

Bydegrees,

the

active

imagination

of

men,

uneasy

in this

abstractconceptionof

objects,

about

which

it

is

incessantly

employed,

begins

to render

them

more

particular, and

to

cloathethem

in

shapes

moresuitable to its natural comprehension. It

represents

them

to

be

sensible,

intelligent

beings,

likemankind

actuatedbylove

andhatred,and

flexible

by gifts

and entreaties,

byprayersand

sacrifices. Hencetheorigin of religion : Arid

hencetheorigin

of

idolatry

or

polytheism.

Butthesameanxious

concern

forhappiness,

which

engenders the idea of these invisible,

intelligent powers,

allows not mankind

to re

mainlong

in

thefirst simpleconceptionofthem;

as powerful, but limited beings; masters of

human

fate,

but

slaves

to

destiny

and

the

course

ofnature.

Men's

exaggerated

praises

andcom

pliments still swell their

idea

uponthem;and

elevatingtheir

deities

to theutmost bounds

of

persection,

at last beget the

attributes ofunity

and

infinity,

simplicity

and

spirituality.

Such

refined ideas, being somewhatdisproportioned

to vulgar

comprehension,

remain not long in

their

original

purity;

but

require to be sup

ported

bythe notion

of

inferior mediators

or

D

4

subordinate



56

DISSERTATION

L

subordinate agents, which interpose betwixt

mankind and their supreme deity. These

demi-gods

or middle

beings,

partaking

more

ofhuman

nature, and

being more

familiar

to

us, becomethe chief objects

ofdevotion,

and

gradually recal

that

idolatry, whichhad been

formerlybanishedbytheardent prayersandpa

negyricsof

timorous

and

indigentmortals.

But

as these idolatrous religions

fall

every

dayinto

grosser

and

morevulgar conceptions, they at

last

destroy

themselves,

and, bythe

vile

repre

sentations,

which

they form of

their deities,

make

the

tide

turn

again

towards

theism.

But

so greatis

the

propensity, in this alternate

revo

lution ofhuman

sentiments,

toreturnback to

idolatry, that

the

utmost

precaution is notable

effectually

to

prevent it.. Andof

this, some

theists,

particularly

the

Jews

and

Mahometans

havebeen

sensible ; as appears

by

their banish

ing all

the arts

of

statuary

andpainting, andnot

allowing the

representations,

even of

human

figures,

to

be

taken

bymarbleor

colours

;

lest

thecommon

infirmity

ofmankindshould

thence

produce

idolatry.

Theseeble apprehensionsof

mencannot be satisfied with

conceiving

their

deity

as a

pure

spirit and

persect

intelligence;

and yet their natural terrors keepthemfrom

imputing



NATURALHISTORYOFRELIGION. 5.7

imputingtohim

the

least shadowof

limitation

and

impersection.

They

fluctuate

betwixt

these

opposite

sentiments.

Thefame

infirmity

still

dragsthemdownwards, from an omnipotent

and spiritual

deity

to a

limited and corporeal

one,

andfroma

corporeal and

limited

deity

to

a

statue

or

visible

representation.

The

same

endeavour

atelevation

still pushesthemupwards,

fromthe

statue

or

material

image

to

the

invi

sible

power

and from

the

invisible power to

an infinitely persect

deity,

the

creator

and

so

vereign

of

the

universe.

DS.

• . IX.To-



58

D

T

S

S

ERTAT

CT

N H

<

IX.

Polytheismor idolatrous worship, being.

foundedentirely

in

vulgar traditions, is liable.

to

this great inconvenience, thatany

practice

or

opinion,

however

barbarous

or

corrupted,

may

beauthorizedby it; and

full

seope

is

left

for

knavery

to

imposeon

credulity,

till

morals

and humanity

be expelled

from.the religious.

systems

ofmankind.

Atthe

fame time,

idola

try

is

attended

with

this

evident

advantage,

that,.

by

limiting

the

powers

andfunctionsofits dei

ties, it naturally admitsthegodsof other sects.

andnations

to a share

of

divinity, andrenders.

all

the

various deities,

as

well

as

rites, cere

monies,

or

traditions,

compatible

with

each

other

a.

Theism

is opposite

both

in its advan-

»

Vtrrtus

Flaccas,

cited

by

Pliny, lib. ixviii. cap.

a. af

firmed, that i t was usual for theRomam,before they laid siege

to any town, to invocatethe tutelar deity of the place, and by

promisinghimequal or greater honoursthan those he at present

enjoyed,

bribe

him

to

betray

his

old

friends

and

votaries.

The

onr.cofthe tutelar deity ofRome was for

this

reason keptamost

religious

mystery ;

lest theenemiesof

the republic

should

be.able,

iu the fame

manner,

to draw him over

to their service.

For

withoutthename, they

thought,

nothing

of,that

kind could be

graslisid. Pliny fays,

that the

common

form of

invocation

tages



NATURALHISTORYOFRELIGION,jg

tages

and disadvantages. Asthat

system sup

poses

one

sole

deity, thepersectionofreasonand

goodness,

it

should,

if

justly

prosecuted,

banish

everything frivolous,

unreasonable,

or

inhuman

from

religious worship,

andset

beforemen

the

mostillustrious example, as well as themost

commanding

motives

of

justice

and

benevolence,.

These

mighty

advantagesare

not indeedover

balanced,

(for that

is not possible)

but

some

what

diminished, by inconveniencies,

which,

arise fromthevices and prejudices ofmankind.

While

one

sole

object

of devotion

is

acknow

ledged,

the

worshipofotherdeities is regarded

as absurd

and

impious. Nay,this

unityofob

jectseemsnaturally to

require

theunity

of

faith.

and ceremonies, and

furnishes

designingmen

with

a pretext

for

representing

their

adversaries

as

prophane, and

the

subjects

of

divineas

well

ashuman

vengeance. For

as

each

sect

is

posi

tive, that its ownfaith and

worship

are entirely

acceptableto the deity, andas noonecancon

ceive,

that the fame

being should

be

pleased

with

different and opposite

rites

andprinciples;

the

several sects fall naturally

into

animosity,

was preserved to his time in the ritual of the pontise.

And

Macrobius hastransmitted

acopy of

i t

frem

die secret things

if

SammccicuiScrenus.

D6

and.



NATURAL

HISTORY

OF

RELIGION.

6r

catsor

wolves

*.

And

where

that

reasontook

not

place,

the

Egyptian

superstition

was

not

fo

incompatible

as

is commonlyimagined; since

welearn fromHerodotusb, that very large con

tributions

were

given

by

Amasistowardsrebuild

ingthetempleofDelphi,

Theintolerance of almost

all religions,

which

havemaintained the

unity

ofgod,

is as

remarkable

as

the contrary principle

in poly-

theists. Theimplacable,

narrow

spirit of the

Jews

is

well

known.

Mahometanism

set

out

with

still more bloody principles

; andeven

to

this

day,

dealsoutdamnation,.tho'

not

fire and

faggot, to all other sects. Andif, amongst

Christians theEnglijhandDutch

haveembraced

theprinciples

of

toleration, this singularity has

proceeded

fromthesteddyresolution ofthe

civil

magistrate,

in opposition.to the

continued

efforts

of priests

andbigots.

The

isciples

of.

Zoroaster shut thedoorsof

heaven

against

all

but

the

Magians

c.

Nothing

couldmore

obstruct

theprogress of thePer/tan

conquests, than

the

furious

zeal

of

thatnation

» Plutarch, de

Isid.&

Osiride.

k

Lib.

ii .

sub

fine,

c

Hyde

de

Relig. . v e t ,

Perfarum,

against



6a

DISSERTATION.

against the

templesand

images

of

the Greeks.

And

after.

the

overthrow

of

that

empire,

we

find Alexander, as a polytheist,

immediately

re

establishing the

worship

of the Babylonians,

whichtheirformerprinces, as monotheists, had

carefullyabolished Eventheblind anddevoted

attachment

ofthat

conqueror

to

the

Greek

super

stition

hindered

not

buthehimself

sacrificed

ac

cording

to

theBabylonijh ritesandceremonies

K

So

sociable is

polytheism,

that

the

utmost

fierceness andaversion,

which

it meetswith in

an opposite religion,

is scarce able to disgust

it, and

keep

it at

a

distance. Augustus praised

extremely the

reserve

of

his grandson,

Caius

Ceesar, when, passing

by

Jerusalem,hedeigned

not to

sacrifice

according

to

the 'Jewijh

law.

But

for

what

reason

did

Augustus

so

much

ap

proveof

this

conduct?

Only,

becausethat

re

ligion was bythepagansesteemedignoble and

barbarousc.

I

may

venture

to

assirm,

that

sew

corruptions

ofidolatry

and

polytheism

are

more

pernicious

to

political society than this corruption of

*• Arrian. it Enped. lib. iii. Id. lib. v i i .

c

Siteton. in

vita.

Aug. c. 93,

a

•

>

Id.

ibid.

theism,.



NATURALHISTORYOFRELIGION. 63.

theism*, whencarried to the

utmost

height.

The

human

sacrifices

of

the

Carthaginians,

Me

xicans,

andmany

barbarousnations

b, scarce

ex

ceed the inquisition and

persecutions

ofRome

andMadrid.

Forbesides, that the effusion

of

blood

may

notbe

so

great

in

the

formercase as

in

the

latter

;

besides

this,

I

fay,

the

human.

victims, being chosen by lot orbysomeexte

rior signs, affect

not,

in so considerable a

de

gree,.

the

rest

of

thesociety. Whereasvirtue,.

knowledge, loveof

liberty, are

the qualities,

which

call

down

the

fatal

vengeance

of

inquisi-.

tors

;

and

whenexpelled, leave the society

irr

the most shameful ignorance, corruption, and,

bondage. The

illegal murderofone

man

bya

tyrant is

morepernicious

than the deathof a

thousand

by pestilence, famine,

or

any undi..

stinguishing

calamity.

* Corruptio optimi pejjima.

k

Most

nations

have fallen into this

guilt ;

tho' perhapi,

that

impious

superstition

has never

prevailed very

much

in

any civilized

nation, unless

weexcept the Carthaginians.

For.

the

Tyrians

foon abolished i t . A

facrifice i s

conceived as a

present

5 and

any

present

i s

delivered

to

the

deity

by

destroying

it and

rendering

it

useless

to men;

by

burning

what

i s

folid,

pouring out

the

liquid, and

killing

the animate. For.want of

abetter way

of

doing

himservice,

we

do ourselves an

injury a.

and.

fancy

that

wethereby express,

at least, the

heartiness

of

ourgood will and

adoration. Thus

our

mercenary

devotionde

ceives

ourselves,' and imagines

it

deceives the

deity.



64' DISSERTATION

.

In thetempleofDianaatAricianearRome,

whoever

murdered

the

present

priest,

was

le

gally entitled to be

installed

his

successor

A

very

singular

institution

For,

howeverbar

barous and bloody thecommonsuperstitions

ften are to thelaity, they usually turntothe

advantage

oftheholy

order.

-Strabo,

lib.

v.

Sueton.

in vita Cau» -

X.

FROM



NATURAL

HISTORYOF

RELIGION.6*

FROMhe

comparisonoftheismandido

latry,

wemayform some

other

observations,

whichwill also

confirm

the

vulgar

observation,

that

the

corruption

of

the

best

things

gives

rife

to.

the

worst.

Wherehe

deity

is represented

as

infinitely

superior to

mankind,

this belief, tho'

altogether

just, is apt, when

joinedwith

superstitious ter

rors, to

sink

thehumanmind

into

thelowest

submission

andabasement,

and

to represent

the

monkishvirtues

ofmortification,

pennance,

hu

mility andpassive suffering, as the

only

quali

ties,

whichare acceptableto

him.

But

where

the gods areconceived

to

beonlya

little

supe

rior

to mankind, and

to

have been,

many

of

them, advancedfrom

that

inserior rank,weare

more

at

our

ease in our addresses to them, and

mayeven,

without

profanenefs, aspire

some

times

to

a

rivalship

and

emulation

of

them.

Hence

activity, spirit, courage, magnanimity,

love

of liberty, andall thevirtues,

which

ag

grandizea

people.

Twa.



66

DsSSERTATION

.

Theheroes in

paganism

correspondexactly

to

the

faints

in

popery

and

holy

dervises

in

Ma-

hometanifm. The placeof Hercules, Tliefeus,

Hefior, Romulus, is nowsupplied byDc.minic,

Francis,

Anthony, and

BenedtSl.

And

instead

ot the

destruction

of monsiers,

the

subduing ty

rants,

the

defence

of

our

n

itive

country

;

cele

stial honours

are

obtained

by whippings

and

fastings, by

cowardice

and humility, by abject

submissionandslavish obedience.

One

reat

incitement

to the

pious

Alexander

in

his warlike expeditions was

his

rivalfhip

of

He'culesand

Bacchus,whomhejustly pretended

to have

excelled Brofidas,

that generous

and nobleSpartan, after falling in battle, had

heroic honours

paidhimby

the inhabitants

of

Jmphipolis,

whose

desence

he

had

embraced

b.

And

in

general,

all foundersofstates andcolo

nies

amongst

theGreekswere raised to this in

ferior rankofdivinity, bythosewhoreapedthe

benesit of

their

labours.

This

gaverisetothe observationofMachla-

velc, that thedoctrines of the Christian reli-

• Arrian. passim. » Thucyd. lib. v.

c Discord, lib. vi.

gion



NATURAL

HISTORYOFREUNION.67

gion (meaning

thecatholic

; for heknewno

other)

which

recommend

only

passive

courage

andsuffering, had

subdued

the spirit ofman

kind,

andhadfitted themfor slavery andsub

jection. Andthis

observation

would certainly

be

just,

were therenot many

other circum

stances

in

human

society,

which

controul the

genius andcharacterofa religion.

Brasidasseized amouse, andbeing bit

by

it,

let

it

go. There is nothing

so

contemptible,

says

he,

but

whatmay

be

safe,

if

it

has

but

cou

rage todefenditself Bellarmine, patiently and

humblyallowedthe

fleas

and

other

odiousvermin

to preyuponhim. Wehall haveheaven, fays

he,

to reward us

for

oursufferings:

But

these

poorcreatureshavenothingbuttheenjoyment ofthe

present life

b.

Such

difference

is

there

betwixt

the

maxims

ofaGreekheroanda

Catholic faint.

* Plut, Apophlh. » Bayle,

Aiticle Beilasmini..

XI.

HERE



68 DISSERTATION

.

XT.

HERE

s another

observation

to

the

same?

purpose,

anda

new

proof that

the corruption

ofthe

best

thingsbegetstheworst.

If

weexa

mine,

without

prejudice,

the

antient

heathen

mythology, as containedin

the

poets,

weshall

not

discover in

it anysuchmonstrous absurdity,

aswemaybeapt at first to apprehend. Where

is the dissiculty

of conceiving,

that

the

fame

powers

orprinciples, whatevertheywere,

which

formed this visible

world,

men

and animals,

produced

also a

species of intelligent creatures,

ofmorerefined substance

and

greater

authority

thanthe

rest

? That

these creatures

maybeca

pricious, revengeful,

passionate,

voluptuous,

is

easily

conceived

;

nor

is

any

circumstance

more

apt, amongst ourselves,

to

engendersuchvices,

than

she licence

of absolute.

authority. Andin

short, the

wholemythological system

is sona

tural,

that,

in

the

vast

variety of planets and

worlds,

contained

in

this

universe,

it

seems

morethan

probable, that, somewhere

orother,.

it is

really

carried

into

execution.



NATURALHISTORY

OFRELIGION.69

The

chiefobjection

to it withregardto this

-planet,

is,

-that

it

is

not

ascertained

by

any

just

reason

orauthority. Theantient tradition, in

sisted

on by

the

heathenpriests

andtheologers,

is

butaweakfoundation

;

andtransmittedalso

such anumberof

contradictory

reports, support

ed, all

ofthem, by

equal authority,

that it be

came absolutely impossible to six a preserence

amongst them. Asew

volumes,

therefore,

mustcontainall

thepolemical

writingsofpagan

priests. Andtheir wholetheology

must

consist

moreoftraditional storiesandsuperstitious prac

tices than of

philosophical

argument

andcon

troversy.

Butwhere theism forms the fundamental

principle

of

any popular

religion, that tenet is

so

conformable

to

found

reason,

that

philosophy

is apt to incorporateitselfwithsucha systemof

theology.

And if the

other

dogmasof that

system

be

contained in a facredbook,

such

as

the Alcoran, or bedetermined by

any visible

authority,

like

that

of the

Roman

pontif, spe

culative reasonersnaturallycarryontheir assent,

andembrace a theory, whichhasbeen instilled

intothem

by

their earliesteducation,

andwhich

also

possesses

seme degree of consistence and

uniformity.



To DISSERTATION.

uniformity.

But

as these

appearancesdo

often,

all

of them, prove

deceitful,

philosophy will

soon find herself very unequally yoakedwith

hernewassociate ;

and

instead of regulating

eachprinciple,

as

they

advance

together,

she

is at everyturn pervertedto serve the

purposes

of

superstition.

For

besides the unavoidable

incoherencies, which must be reconciled and

adjusted; onemayfasely assirm, that all po

pulartheology, especially thescholastic, hasa

kindofappetitefor absurdityandcontradiction.

If that theology went not beyond reason and

common

sense,

her

doctrines

would

appear

too

easy

and

familiar. Amazementmustof

neces

sity be raised

: Mysteryaffected : Darkness

and

obscuritysoughtaster : Anda foundationofme

rit afforded

thedevout votaries, whodesire an

opportunityof

subduing

their

rebellious

reason,

bythe

belief

ofthemostunintelligible sophisms.

Ecclesiasticalhistory

sussicientlyconfirms

fliesereflections. Whena coitroversyis started,

some

people

pretend

always

with

certainty

to

conjecturethe issue. Which

ever

opinion, fay

they, is mostcontrarytoplain sense is sure to

prevail ; evenwherethe general interest of the

system requires not that decision. Tho'the

reproach



NATURAL

HISTORY

OFRELIGION. ?t

reproach of

heresy

may, for sometime, be

bandiedaboutamongstthe disputants, it always

rests at lastontheside ofreason. Anyone, it is

pretended, that has

but

learningenough

of

this

kindtoknowthe

definition

ofArian, Pelagian,

Erajlian, Socinian, Sabellian, Eutychian, Ne-

storian,

Monothelite,

&c.

not

to

mention

Pro

testant,

whose

fate

is

yet

uncertain,

will becon

vinced

of the

truth

of this

observation. And

thus a

systembecomesmoreabsurd

in the end,

merely

from

its

being reasonable

and

philoso

phical in thebeginning.

Tooppose the torrentof scholastic

religion

bysuch seeble

maxims

as

these,

that it is im

possibleforthesamething to be andnot to be, that

thewholeis greater thana part, that two and

three

make

five

;

is

pretending

to

stop

the

ocean

with a

bull-rush. Will you

set

up

profane

reason against sacred mystery? Nounishment

is

great

enoughforyourimpiety.

And

thefame

sires,

whichwerekindled

for heretics, will serve

also

for

the

destruction

of

philosophers.

XII.

WE



73

DISSERTATION

.

XII.

W

meeteverydaywithpeopleso sceptical

.withregardto history, thattheyassert it impossi

ble for any nation everto believe such absurd

principles as those of Greek andEgyptianpa

ganism;

andat

the

same time so

dogmatical

with

regard

to religion, that they

think the

same absurdities are to be found in noother

communions. Camhsesentertained like

preju

dices

; and

very

impiously ridiculed,

andeven

wounded,

Apis, thegreatgod

of

the

Egyptians,

who

appearedto

his profane

senses nothing

but

alargespotted

bull. ButHerodotus

*

judiciously

ascribes this sally ofpassion to a real madness or

disorder

of

the

brain

:

Otherwise, says

the

hi

storian,

he

would

never

have

openly

affronted

any established

worship. For on that head,

continueshe, everynationare

best

satisfied

with

their own,

andthink

theyhave

the advantage

over

every

other

nation.

It must be

allowed,

that the

Roman

catho

lics are a very learned sect ; and thatnoone

a Lib,

i i i , c, 38,

communion,




communion,

but that of

thechurch

of

England

can

dispute their

being

the

most

learned

of

all

the christian churches

:

Yet

Averroes,

the

fa

mous

Arabian,

who, no

doubt,

had heardof

the Egyptian

superstitions, declares, that, of

all

religions,

the most

absurd

andnon-sensical

i s

that,

whose

votaries

eat, after

having

created,

their deity. •

I

believe,indeed,

that

there

is no

tenet

in

all paganism,

whichwould

giveso fair a scope

to

ridicule

as

this

of

the

real

presence

:

For it is

so absurd, that it eludes theforce ofalmost

all

argument.

Thereare evensome

pleasant sto

ries of that kind,which, tho' somewhatprofane,

arecommonlytold bytheCatholicsthemselves.

Oneday, a priest, it is

said,

gaveinadvertently,

instead

ofthe

sacrament,

acounter, which

had

byaccidentfallenamongtheholy

wasers.

The

communicant waited patiently for some time,

expecting it

would

dissolve

on

his

tongue: But

finding, that it still remained entire, hetook it

off.

/

wi/b, cries

he

to the

priest, you

have

not

committedsome

mistake :

Iwish

you

havenot

given

me

God

the Father

:

He

s

sohard

andtough

there is

noswallowinghim.

E

A

FAMOUS



74 DISSERTATION.

Afamousgeneral, at that timein

the

Mus

covite

service,

having

come

to

Paris

for

the

recovery of his wounds, brought along with

him

ayoungTurk, whomhehadtakenprisoner.

Someof thedoctors of the Sorbonne(who

are

altogetheras positive

as

theDevises

of

Constan

tinople)

thinking

it

a

pity,

that

the

poor

Turk

shouldbedamnedfor want of

instruction,

sol

icitedMujlapba

very hard to turnChristian,

and

promisedhim, for hisencouragement-plenty

ofgoodwine

in this

world,

and paradise in

the

next.

These

allurements

were

too

powerful

to

beresisted ; and

therefore,

havingbsenwell in

structed andcatechized, heat lastagreedtore

ceive

thefacraments of baptism

andtheLord's

supper. The

priest, however,

to

make

every

thing

sure

and

solid,

still

continued

his

instruc

tions ; andbegan his catechismnextdaywith

the

usual

question, HowmanyGodsarethere?

Nar.e

at all,

replies

Benedict ; for that

was

his

new

name. How Noneat all cries

the

priest.

To

be

sure,

faid

the honest

proselyte.

Youhave

told

me

all along that

there

is but one

God AndyesterdayIat him.

Such



7i6 DISSERTATION.

thus

all

mankind

stand staring

at oneanother}

and

there

is

no

beating

it

out

of

their

heads,

that

theturban

of

theAfricanis not

just as good

cras badafashionas thecowlofthe European.

Heis a viryhonest man, said theprinceof Sal-

ke, speakingofdt Ruyter, It is a pity heWire

( f

Chrijlian.

How

can

youworshipleeks

and

onions, we

shall

suppose a Sorbznniji to say to a priest of

Sais? If

weworship

them, replies thelatter ;

at

least,

wedo not, at

the

same time,

eat

them. But

what

strange

objects of.

adoration

are cats andmonkies, fays thelearneddoctor ?

They

are

at

least

as good as the relicts or

rotten bones of martyrs, answers his no less

learned antagonist.

Are

you not

mad, insists

theCatholic,

to

cut

oneanother's

throatabout

the

preserence of a cabbage or a cucumber*

Yes, fays

the

pagan; I allowit,

i/

youwill

.confess,

that

all those are still madder, who

sightaboutthepreserenceamong

volumes

ofso

phistry,

ten

thousand

of

which

are

notequal

in

value

to

one

cabbage or

cucumber

*.

J It

i s

strange that theEgyptian religion, tho' fo absurd,

soould yet have borne fo great a resemblance to the

Jrwijh,

that

antipnt writers

even of

the

greatest

genius

were

not able tp

Every




Everyby-standerwill easily judge(butun

fortunately

the

by-standersare

very

sew)

that,

if

nothingwererequisite to establishany

popular

system,

but

theexposingtheabsurditiesofothrr

systems, everyvotaryofeverysuperstition could

give a sussicient reasonfor his blind andbigot-

ted

attachment

to

the

principles,

in

which

he

has

beeneducated.

Butwithoutso

extensive

a

knowledge, onwhichto ground this assurance,

(and

perhaps, better

without

it)

there is

not

wanting a sussicient stock of religious zeal

and

faith

amongst

mankind.

Diedortis

Siculus

b

gives

observe

any

difference betwixt them.

For i t i s

very

remarkable,

that both Tacitus

and

Suetonius, when they mention that de

cree of

the senate,

under Tiberius, by

which

the Egyptian and

Jewijh proselytes were banished from Rome, expressly treat

these

religions

as

the

fame ; and i t

appears,

that even

the

decree

itself

was

founded

on

that

supposition.

Ail

urn

&

t

sa-

cris gyptiis,

Judaicisque pellendis ; faclumque patrum consul-

turn, ut quatuor millia libertini generis ca

superstitione

infecla,

quis idonea

tftas,

in

infulam

Sardiniam

.veberentur,

eoereendis

i l l i c tatrocinris ; &i ob

gra-vitatem

tccli interijfent, vile da-

mnum

: Ceteri

cedcrent Italia, niji certam ante diemprofanus ri~

tus exuijsent.

Tacit. Ann. lib. ii. c. 85. Externas ceeremenias,

gyptios,

Judaicosque

ritus

eompescuit

;

coatlit

qvi

supersti

tione ea tenebantur, religiosas vejies cum infrumento omr.i combu-

rere, &c. Suetor. Tiber- c.

36.

These wise heathens,

observ

ing something in the general air, and genius, and spirit of the

two

religions to

be

the

fame, esteemed

the differences

of their

dogmas too

frivolous to deserve

any

attention.

• »

tib.

i .

E

3 a re



NATURAL

HISTORY

OF

RELIGION.

79

common

withus thanfacrilege : Butwas

it

ever

heard,

that

an

Egyptian

violated

the

temple

of

a cat, an ibis, or a crocodilei Thereis no

torture,

an

Egyptian

would

notundergo,

fays

the

fameauthorin

anotherplace

%ratherthan in

jure an

ibis,

an

aspic,

a cat, adog, ora cro

codile. Thusit is strictly true, what Dryden

observes

Of

whatsoe'erdescent their

godhead be,

Stock, stone,

or

otherhomely

pedigree,

*' In

his

desence his

servants

are as

bold,

As

if

he had beenbornof beatengold.

Absalomand

Achitophel.

Nay, thebaserthematerialsare, ofwhichthe

divinity is composed, thegreaterdevotionis he

likely to

excite

in thebreasts ofhis deludedvo

taries.

Theyexult in their

shame, andmake

a

merit with

their

deity,

in

braving,

for

hi*

lake, all the

ridicule

andcontumelyofhis ene

mies.

Ten

thousand Croises inlist

themselves

under

theholybanners,

and

even openly

tri

umphin those

parts

of

their

religion,

which

their

adverfaries

regard

as

the

most

reproachful.

Thereoccurs, I

own, a dissiculty

in the

Egyptiansystem of theology; as indeed, sew

»

Tufc. Qjiaest. lib.

v.

E

4

systems



So DISSERTATION

.

systems are entirely free from dissiculties. It

i s '

evident, from their

method

ofpropagation, that

acoupleof

cats,

in fifty years,

would

stock a

wholekingdom ; and if that religious venera

tionwerestill paid them,

it

would, in

twenty

more, not onlybeeasier in Egypt to find agod

thanaman, which

Petronius

fays was

the

case

in someparts of

Italy

;

but

thegodsmust at last

entirely starve themen,

and

leave

themselves

neither

priests nor votaries remaining. It is

probable, therefore,

that that wise

nation, the

most

celebrated

in

antiquity

for

prudence

and

found

policy, foreseeing such dangerous conse

quences, reservedall

their

worshipfor thefull-

growndivinities,

andused

thefreedom

to drown

theholyspawnorlittle suckinggods,withoutany

scruple or

remorse.

Andthus the

practice

of

warping

the

tenets

of

religion,

in

order

to

serve

temporal

interests,

is not, by

anymeans,

tobe

regardedas aninventionofthese latter ages.

The

learned,

philosophical Varro,

discours

ing

of

religion,

pretends

not

to

deliver

any

thing

beyondprobabilities

andappearances

:

Such

was his good sense andmoderation

But

the

passionate, thezealousAugujiin,insultsthenoble

Romanonhisscepticismandreserve, andprosesses

the



NATURALHISTORY

OFRELIGION.'

81

the

most thorough

belief

and

assurance3.

A

heathen

poet,

however,

contemporary

with

tlie

saint,

absurdlyesteems

the

religious

system

of

the

latter so false, thateven

the

credulity ofchildren,

he

says,

could

notengage

themto believe

it b.

Is

it

strange,

when

mistakes

are

so

common,

to find everyonepositive anddogmatical? And

that the zeal

often rises

in proportionto the er

ror

? Moverunt,

fays

Spartian,

a tempejlate

Judi bellum

quodvetabantur

mutilare

genltalia

c.

If ever there

was

a nation or a time, in

which thepublic

religion

lost all authorityover

mankind,

we

might expect, that infidelity in

Rome, duringtheCiceronianage, wouldopenly

haveerectedits throne, andthat Cicero himself,

inevery

speech

and

action,

would have been

its mostdeclaredabettor. But it appears, that,

whatever sceptical

liberties

that

great

man

might use, in his writings or in philosophical

conversation;

he

yet avoided,

in

the

common

conduct of lise, the imputation of deism and

profaneness. Evenin his ownfamily, andto

his wise, Terentia, whomhehighly trusted, he

a Decivitate Dei, 1 . iii.

c. 17.

b Claudii

Rutilii

Numitlani her,

lib,

i. 1 . 386. e In

vita Adriani.

E

5

was



fa-DISSERTATION.

was

willingto

appear

adevout religionist ;

and

there

remains

a

letter,

addrest

to

her,

in

which

heseriously desiresherto ofser facrifice to Apollo

and sculapius, in gratitude for the reco

veryofhis health\

Pompev'sdevotionwas

much

moresincere:

Inall his

conduct,

during

the civil wars,

he

paida great regard to auguries, dreams,

and

prophesies

b. Augujluswas tainted withsuper

stition

ofeverykind.

As

it

is

reportedofMil

ton, that his poetical genius never

flowed

with

ease

and

abundancein

the

spring; so Augujlus

observed, that his owngenius for dreaming

neverwasso persectduringthat season,

nor

was

so muchto berelied on, as

during

the rest of

the year. That

great

and able

emperorwas

also extremely uneasy whenhe happened to

changehis shoes, andputtheright footshoeon

the

left

foot c. InIhort, it cannot bedoubted,

but the

votaries ofthe

established

superstitionof

antiquity

were as numerous in every state, as

those

of

the

modern

religion are at present. Its

influence

was

as univeisai ; tho'

it was

notso

* Lib. *iv. euist. 7. b Cicero deDivin. lib. ii. c. 24.

J Sueton. Aug. cap, 90, jx, g2. Plin, lib, i i , cap. 7.

great.



NATURALHISTORYOF

RELIGION.

Sj

great. As

manypeoplegavetheir assent to it;

tho'

that

assent

was

not

seemingly

so

strong,

pre

cise, and assirmative.

Weayobserve, that, notwithstandingthe

dogmatical,

imperiousstyle

of all

superstition,

theconvictionofthereligionists, in all ages,k

more affected than real, and scarce everap

proaches, inany

degree,

to that

solid

beliefand

persuasion, which governs us in thecommon

affairs

of

lise. Mendare not avow,

even

to

theirownhearts, thedoubts,whichtheyenter

tain

on

such subjects : They

make

a

merit

of

implicite faith ; anddisguise to themselvestheir

real

infidelity, by

thestrongest asseverations and

most positive bigotry. But nature

is

toohard

for all their

endeavours,

andsuffers not the

ob

scure,

glimmering

light,

afforded

in

those

sha

dowy

regions, to

equal

the

strong impressions,

made by commonsense and by experience.

The

usual

course

of men's conduct belies

their

words, andshows, that theassent in thesemat

ters

is

some

unaccountable

operation

of

tha

mind betwixt disbelief and

conviction* but

ap

proaching

muchnearer

the former

than the

latter.

E

6

Since,



£ 4

DISSERTATION

.

Since, therefore, themindofmanappears

ofso looseandunstcddyacontexture, that, even

at present, whenso

many

personsfind aninter

est in continually employing on it the chissel

andthehammer,yetare

they

not

able to en

grave

theologicaltenets withany lasting impres

sion ; how

much

moremust thi3 have been the

case

in

antienttimes,

when

the

retainers

to

the

holy function were so muchsewerincompa

rison ? Nowonder,

that

the appearances

were

thenvery

inconsistent,

andthat men,onsome

occasions, mightseemdetermined infidels, and

enemies

to

the

established

religion,

without

being so in reality ; orat least, withoutknow

ing

their

own

mindsin that

particular.

Another

ause,

which

renderedtheantient

religions

much

looser

than

the

modern,

is,

that

theformer

were

traditional and the

latter are

scriptural; andthe tradition in theformer was

complex,contradictory,and onmanyoccasions,

doubtful; so that

it could

not

possibly

be re

duced

to

any

standard

andcanon,

or

afford

any

determinatearticles

offaith.

Thestories

ofthe

gods were numberlesslike the

popishlegends ;

and tho' everyone, almost, believed a part of

these

stories,

yet noonecouldbelieveorknow

the




thewhole: While, at the same time,

all

must

have

acknowledged,

that no

one

part

stood

ona

betterfoundationthanthe rest.Thetraditionsof

different cities

andnations were

also,

onmany

occasions, directly

opposite;

andnoreasoncould

be

foundfor

preserring

one

to the

other. And

as therewasaninfinitenumberofstories, with

regardto

which

tradition

was

nowaypositive;

thegradationwasinsensible, fromthemostfun

damental

articles

of

faith,

to those

loose

and

precarious

fictions. Thepaganreligion, there

fore, seemed

to vanishlike acloud,

whenever

one

approached

to

it,

and

examined

it

piece

meal.

It

could

neverbeascertained by

any

fixt

dogmas

and

principles.

Andtho' this did

not

convert

the

generality

of

mankind

fromso ab

surd a faith ; forwhenwill the

people

be rea

sonable

?

yet

it

made

them

faulter

and

hesitate

more in maintaining their principles, andwas

evenapttoproduce, in certain

dispositions

of

mind, some

practices andopinions, whichhad

theappearanceofdeterminedinfidelity.

Tohichwemayadd, that

the

fables ofthe

paganreligion were, ofthemselves,

light,

easy,

andfamiliar ; without

devils

orseas of brim

stone, or any objects, that could

much

terrify

the



*6

DISSERTATION

t

theimagination. Whocouldforbearsmiling,

when

he thought

of the

loves

of

Mars

and

Vtnui) or the amorous frolics of Jupittr and

Pan?In this

respect,

it wasa true poetical reli

gion

; if it

hadnotrather toomuchlevity for the

graver

kinds

of poetry. Weind that

it

has

beenadoptedbymodernbards ; norhave

these

talked with greaterfreedomandirreverenceof

thegods,

whom

theyregarded

as fictions,

than

the antient

did

of the real objects of their

devotion.

Thenserenceis byno

means

just, that,

be

causea systemofreligion has

made

nodeep

im

pression onthe mindsofapeople,

it

mustthere

fore havebeen

positively rejected

by all

men

of

commonsense, andthat opposite principles, in

spite

of

the prejudices

of

education,

were

gene

rally

established by argument

and reasoning.

I

know

not, but a contrary

inference

may

be

moreprobable.

The

less importunateand

assum

ing any species of superstition appears, the less-

will

it

provoke

men's

spleen

and

indignation,

or

engagethem into enquiries concerning its foun

dation

and

origin. This in

the mean

time

is obvious, that the empire of all religious

faith over the understanding is wavering

and

2

uncertain,



NATURAL

HISTORY

OFRELIGION.

87

uncertain,

subject to all varieties of humour,

and

dependent

on

the

present

incidents,

which

strike theimagination. Thedifserence

is

only

inthe

degrees.

An

antient

will

place

a

stroke

of

impiety

and

oneofsuperstition alternately, thro'

awhole discourse 1 : A

modern

often think*

in

the

fame

way,

tho'

he

may

be

more

guarded

in his expressions.

Luciantells usexpressly b, that whoever

believed not the most ridiculous fables ofpa

ganismwasesteemedbythe

people

profaneand

impious.

To

hatpurpose,

indeed,

wouldthat

agreeableauthorhaveemployedthewholeforce

ofhis

wit

andfatyr againstthenational

religion,

hadnot that religion beengenerallybelievedby

hiscountrymen

and

contemporaries?

»

Witness

this remarkable passage of

Tacinis:

Pratermulti-

slice) rerum

humanarum

casus, ceelo terraque prtdigia,&

ulmi-

num

monitus, £ f futurorum prasagia. lata,

triftia,

ambigua,

manisefla. Nee enim umjuam atrocioribus

populi

Roman: dadi-

bus,

magisque juftis

judiais approbatum eftf non e / s e cura Dii*

fteuritatrm nojfram, eJJ'e ultionemt Hi/I.

lib.

i. Augustusi quar

rel

w.th

Neptune

is

an

instance

of

the

fame

kind.

Had

not

the

emperor believed Neptune to be a real being and to have do

minion over

the

sea ; where had been the foundation of his

anger ?

And

if he believed i t , what madness to provoke s t i l l far

ther that deity ? The fame observation may be madeupon

Quimifilian's

exclamations,

on account of the death of hi»

children,

lib, vi,

Pnef, b

Philopseudes.



88 DISSERTATION.

Livy acknowledges as frankly, as any di

vine

would

at

present,

the

common

incredulity

ofhisage; butthenhecondemns

it

as severely.

And

whocanimagine, thatanational supersti

tion,

which

coulddeludeso greataman,would

not also imposeonthegeneralityofthepeople?

The

toics

bestowedmany

magnificent

and

even impious epithets on their sage ; thathe

alonewas rich, free, a king, and equaltothe

immortal

gods.

They

forgot to add, thathe

wasnot inserior in prudenceand understanding

to an old woman. Forsurely nothingcanbe

morepitiful than the

sentiments, which

that

sect entertainedwith regard to

all popular

su

perstitions ; while

theyveryseriouslyagreewith

thecommonaugurs, that, when

aravencroaks

from the left,

it

is a goodomen butabadone,

when

a rook

makes

a noise from

the

fame

quarter. PanatiuswastheonlySteic amongst

theGreeks,

who

so muchas

doubted

withre

gard to auguries and divinations b. Marms

Antoninus

c

tells

us,

that

he

himself

had

received

manyadmonitions from the gods in his sleep.

It

is

true ; Epitletusd forbids us to regard

the

* Lib.

x.

cap.

40.

b

Cicero

deDivin. lib. i. cap.

3.

&7. c Lib. i. § 17. d Each. § 17.

4

language



NATURAL

HISTORYOF

RELiGION.

'Sq

languageofrooksandravens; but it is not, that

they

do

not

speak

truth

:

It

is

only,

because

they

C2ii

fortel nothingbut

the

breakingofourneck

or

the forseiture

of

ourestate ;

which

are

cir

cumstances, fays he, that no wayconcernus.

Thus

the Stoics joina philosophical enthusiasm

to a

religious superstition. The

force of their

mind,

being

all turned to the side ofmorals,-

unbent

itself

in that ofreligion

a.

Plato

b introduces

Socrates assirming,

that

the accusation

ofimpiety

raised

against

him

was

owing

entirely

to his

rejecting

such

fables,

as

those ofSaturn's castrating his father,

Uranus,

and

Jupiter's

dethroning Saturn: Yet in a

sub

sequent

dialoguec,

Socrates consesses,

that

the

doctrine

of

themortality

ofthefoul was

the

re

ceived

opinion

of

the

people.

Is

there

here

any

contradiction? Yes,surely: Butthe

contradiction

is

not in

Plato

;

it

is in thepeople,whose reli

gious

principles in

general arealwayscomposed

ofthe most discordant parts ;

especially

in an

* TheS/cics, I own, were

not

quite orthodox

in the

esta

blished

religion ; but

one may

see,

from

these instances,

that

they went a great

way And the

people undoubtedly went

every length.

* Eutyphro, ' Phido.

age,




tion ; and sits also so easy and light on men's

minds,

that

tho'

it

maybe

as

universally

re

ceived,

it

makesnosuchdeepimpressiononthe

affections andunderstanding.

XIII.THE



94 DISSERTATION.

XIII.

THErimary

religion

of mankind arises

chieflyfromananxiousTearof

futureevents

; and

what

ideas

will naturally he

entertained

ofin

visible,

unknown

powers,

whilemen

lie

under

dismalapprehensionsofanykind,mayeasily be

conceived.

Every

image of

vengeance,

seve

rity,

cruelty,

and malice

must occur

and

aug

menttheghastiinessandhorror,whichoppresses

the

amazed

religionist.

A

anic

having

once

seized the mind, theactive

fancy

still

farther

multiplies

the

objects ofterror

; while

that pro

founddarkness, or, what is worse, thatglim

meringlight-

withwhich

we

are invironed, re

presents

the

spectres

of

divinity

under

the

most

dreadfulappearancesimaginable. Andnoidea

of perverse wickedness canbe framed, which

those

terrified devotees

do not readily, without

scruple, apply to their deity.

This

appears the natural

state

of religion,

when

surveyedin one

light.

But ifweconsider,

on

the

otherhand, that spiritofpraise

and

eu

logy,whichnecessarily hasplacein all

religions,

and which

is the

coniequence

of

these

very

terrors,



NATURALHISTORYOFRELIGION.9j

terrors, we

must

expecta quitecontrarysystem

of

theology

to

prevail.

Every

virtue,

every

ex

cellencemust beascribed to thedivinity, andno

exaggeration be esteemed sussicient to reach

those

persections,

with whichhe

is endowed.

Whateverstrainsof panegyriccanbeinvented,

are

immediatelyembraced,

'without consulting

any arguments

or phnomena. And

it

is

esteemed

a sussicient

confirmation

of them,

thattheygiveusmore

magnificent ideas

of

the

divineobject

of

ourworship

and

adoration.

Herethereforeis a kindofcontradictionbe

twixtthe different

principles

ofhuman.nature,

whichenter into religion.

Ournatural

terrors

presentthe

notion

of a devilish and

malicious

deity

:

Our

propensity

to

praise

leads

us

to

ac

knowledge

anexcellent and divine. And

the

influence

of these opposite

principles

are vari

ous,

according

to

the different situation

of

thehumanunderstanding.

Inverybarbarousandignorantnations,such

as theAfricans and

Indians.,

nayeventheJa-

pone/e,

whocan

form no

extensive ideas

of

powerandknowledge,worshipmaybepaidto a

being, whomtheyconsessto bewickedandde

testable ;



96 DISSERTATION.

testable ; tho' they

may

be cautious, perhaps,

of

pronouncing

this

judgment

of

him

in

public,

or

in his temple, where

hemaybe

supposed

to

heartheirreproaches.

Such

rude,impersect

ideas

ofthedivinityad

here

long

to

all

idolaters

;

and

it

may

fasely

be

assirmed, that

the

Greeks themselves nevergot

entirely rid ofthem. It is remarked by Xeno-

phon%in

praise

of Socrates, that that philoso-

-

pher assented not to

the

vulgar

opinion, which

supposedthegodstoknowsomethings, andbe

ignorant of others: Hemaintained that they

knew

every

thing;

what was done,

faid,

or

even

thought. Butas this was

astrain of

phi

losophy

b

muchabove

the conception of his

countrymen,weneednotbe

surprized, if

very

frankly,

in

their books

and

converfation,

they

blamed the deities, whomthey

worshiped

in

their

temples. It

is observable,

that Hero

dotus inparticular scruplesnot, inmanyassages,

toascribe envyto thegods; a

sentiment,

ofall

»

Mem,

lib. i.

I > It

was

considered among the

antients,

as a very extraordi

nary,

philosophical paradox,

thatthe presence of the godswas

not confined to theheavens, but was extended

every where;

as we learn from Lucian. Hirmtimus

fin

DetSis.

others,



NATURALHISTORYOF

RELIGION.

97

others, themostsuitable to ameananddevilish

nature.

The

paganhymnshowever, fung in

publicworship,

contained nothing but

epithets

ofpraise ; evenwhiletheactionsascribed to the

gods were

the

most

barbarous

anddetestable.

WhenTimotheus, the poet, recited ahymnto

Diana, whereheenumerated, withthegreatest

eulogies, all theactions and attributes

of that

cruel,

capricious goddess: Mayyour

daughter,

said one present, becomesuchas the deitywhom

youcelebrate a.

But

s

men

farther

exalt

their

idea

of

their divinity ; it is often their

notion

of

his

powerandknowledgeonly, notofhis

goodness,

which

is

improved. Onthecontrary, in pro- 1

portion

tothe

supposedextent

of

his science

and

authority,

their terrors

naturally

augment

;

while

they believe, thatno

secrecy

canconceal

them

fromhisscrutiny,andthateven

the

inmostreces

ses of their breast lie openbeforehim. They

mustthenbe careful not toformexpresslyany

sentiment

of

blame

and

disapprobation.

All

must be applause, ravishment, extacy. And

while their gloomy apprehensionsmakethem

Plutarch, de Superst.

F ascribe



ioo

DISSERTATION.

preserve

untainted

the

genuine

principles of

morals

in

our

judgment

of

human

conduct,

1 o r a Chinese philosopher have

« f

our holy

teligion,

if they

judged

by the schemes given of

it

by our

modern

freethinkers,

•

and

pharifaical doctors ofall sects? According

to

the

odious and

« teo vulgarsystem of these incredulous scoffers

and

credulous

*

scriblers,

TheGod

of

the

Jews

i s

a

most

cruel,

unjust,

par-

tial and fantastical being. Hecreated, about 6000 years

* ' - ago, amanand a woman, and placed them in a fine garden

of Asia, of which there are no remains. This garden was

furni/hed with all forts oftrees, fountains, and flowers. He

allowedthem

the use ofall thefruits ofthis

beautiful

garden,

except

of

one,

that was

planted in

the midst

thereof,

and

« «

that

had

in

i t

a

secret

virtue

of

preserving

them

in

continual

health and vigor ofbody

and

mind, of exalting their natural

powers and making

them wife.

The

devil entered into the

body ofa serpent,

and

solicited

the

f i r s t womanto

eat

ofthis

« « forbiddenfruit; she engaged herhusband to dothefame. To

punish

this slight

curiosity andnatural desire oflife

andknow-

• '

ledge,

Godnot onlythrew our f i r s t parents out of paradise,

but

he

condemned

all

their posterity to

temporal

misery,

and

*' the

greatest

part of therri

to

eternal pains, tho' the fouls of

these innocent children havenomore

relation

to thatofAdam

than to those ofNero and

Mahomet

; since, according to

the

scholastic

drivellers,

fabulists, and mythologists, all fouls

are

created

pure,

and infused

immediately into mortal

bodies,

so soon as the f tus i s formed. Toaccomplish

the barbarous,

partial

decree

of

predestination

and

reprobation,

God

aban-

doned all nationsto darkness, idolatry and

superstition,

with-

out any saving knowledge or falutary graces ; unless i t was

one

particular

nation, whombe chose as his peculiar people.

Thischosennationwas, however,the moststupid, ungrateful,

rebellious,

and perfidious of

all

nations.

After

Godhad thus

kept the

far greater

part of

ail thehuman

species, during



NATURALHISTORYOF

RELIGION.

101

but theabsolutenecessity of these principles to

theexistence

of

society.

If

common

concep-

near4000years, in a reprobate state, he changed all ofa

sudden,

and took a fancy for other nations, beside the Jews.

Then

he sent

his

only begotten Son to the world, under X

**

human

form,

to appease his wrath,

fatisfy

his vindictive ju-

stice, and die for the pardon ofsin. Veryfew nations, how-

ever,

have

heard

of

this

gospel

;

and

all

the

rest,

tho'

left

in

'*

invincible ignorance, are

damned without exception

or

any

possibility of

remission.

The

greatest part

of those, who

*

have

heard

of

i t ,

have changed only some

speculative notions

about

God, and fome

external forms in

worship

:

For, in

other

respects, the bulk ofChristians have

continued as

cor-

nipt, as the

rest

ofmankind

in

their

morals

; yea,

fo

much.

the

more

perverse

and

criminal,

that

their

lights

were

greater.

Unless

itbeaverysmall select number, all otherChristians,

like

the

pagans,

will

be for ever damned ;

the

great

facrifice of-

sered up

for

them will become void

an5

ofno

effect. Gei

will take delight for ever in.their torments and blasphemies;

and

tho

he can, by

one

fiat,

change

their

hearts, yet

they

will

remain

forever

unconvertedand unconvertible, becausehe will

be

for

ever unappeaseable

and

irreconcileable.

It

i s

true,

that

all

this makesGod odious, a hater of fouls, rather than a

* lover of them ; a cruel,

vindictive

tyrant, animpotent

or

a

wrathful d mon,

rather

thanan all-powerful, beneficent Fa-

therofspirits : Yet all t h i s ' i s a mystery. Hehas secret rea-

fons for his

conduct, that

are

impenetrable ; and tho' he ap-

** pearsunjustand jbarbarous ; yet

wemust

believe the

contrary,

because

what

i s

injustice,

crime,

cruelty,

and

the

blackest

malice in

us, i s

in

him justice, mercy,and sovereign

goodness.

'Thustheincredulous freethinkers, thejudaizingChristians, and

' the fatalistic doctors, havedisfigured anddishonoured the

sublime

' rrysteriesof our

holy

faith; thus,

theyhave

confounded the nature

' ofgood and evil ; transformed the mostmonstrous passions into

' divine

attributes,'

and surpassed thepagans

i n .

blasphemy,

by

F

3

tion



102

DISSERTATION.

tion

can

indulgeprinces in asystem of ethics,

somewhat

different

from that

which

should re

gulateprivate persons ; howmuchmore

those

superior beings, whose attributes,

views,

and

nature

are

so

totallyunknown

to us? Suntsu

pers suajura ' ; Thegods have

maxims

of

justice peculiarto

themselves.

* ascribing to

the eternal nature,

as

perfections, what

makesthe

* most horrid crimes amongstmen. Thegrowerpaganscontented

' themselves

with

divinizing lust, incest}

and

adultry ;

but

the pre-

* destinarian doctors have divinized cruelty, wrath, fury, venge-

* ance, and all the blackest

vices.'

See the chevalier Ramfay'i

philofophical principles of natural and revealed religion, Part II,

p.

401.

The

fame

author asserts, in other places,

that

the

Arminia*

and

Molinist

schemes

serve very little

to

mend

the

matter : Ar.d

having thus thrown himselfout of all received sects ofChri

stianity,

he i s obliged to

advance

a system ofhis own, which

i i

a kind of

Origettism,

and supposes the pre..existence ofthe fouls

both of

men

and

beasts,

and the eternal falvation

and conversion

of

all

men,

beasts,

and

devils.

But

this

notion,

being

quite

peculiar

to

himself, .weneed

not

treat of. I thought

the

opi

nionsofthis ingenious author very curious 5

but

I pretendnot to

warrant the justness of

them.

* Ovid.Metam,lib. he. 501.



NATURALHISTORY

OFRELIGION.103

.

XIV.

HEREcannot forbear observinga fact,

whichmay

beworththeattention ofthose,

who

makehumannaturetheobject

oftheir

enquiry.

It

is

certain,

that,

in

every

religion,

however

sublimetheverbal

definition,

whichit givesof

its divinity, manyof thevotaries, perhaps

the

greatest

number,

will still seek thedivinefa

vour, not by virtue andgood

morals,

which

alone

can

be

acceptable

to

a

persect

being,

but

either

by

frivolous observances,

by

intemperate

zeal, by

rapturous extastes,

orby

the

belief of

mysterious and absurd opinions. The least

partoftheSadder, as wellas ofthePentateuch,

consists

in

precepts

of

morality;

and

we

may

be

assured, thatthat partwasalways

the

least ob

servedand

regarded.

When

the

old

Romanswere

attackedwitha

pestilence,

they never

ascribed

their sufferings to their vices, or

dreamed

ofre

pentance

andamendment.

Theyneverthought

thattheywerethe

generalrobbers

of

theworld,

whose

ambition

and avarice

madedesolate the

earth,

andreducedopulent

nations

to wantand

beggary. Theyonly created a dictator%in

*

Cal.'ed

Dictator clavis

figend

caufa. T. Livii, 1 . vii. c. 3.

F

4

order



ro4

DISSERTATION

order to drive a nail into adoor;

and

by that

means,

theythought

that

they

had

sussicisntly

appeasedtheir incensed

deity.

In gina;onefaction entering into a con

spiracy, barbaroufly and treacherously

assassi

nated sevenhundred of their sellow-citizens;

and

carried their

fury so far, that,

one

miser

ablefugitive havingfled to the

temple,

theycut

off

his

hands,

by

which

he

clung

to the gates,

and carryinghim

out

of holy ground,imme

diately murdered him. Bythis impiety, fays

Herodotus

*,

(not

by

the

other

many

cruel

assas

sinations) they offended the gods,

and

contrasted

aninexpiable

guilt.

Nay,ifweshouldsuppose,whatseldomhap

pens,

that

a

popular

religion

were

found,

in

which

it

wasexpressly

declared,

that

nothing

but

morality

could

gain

the

divinefavour; if an

orderofpriests wereinstituted to inculcatethis

opinion, in daily sermons, andwithall thearts

of

persuasion

;

yet

so

inveterate

are

thepeople's

prejudices, that for Wantofsomeothersupersti

tion,

they

wouldmake

thevery

attendance

on

these

sermons the essentials

of

religion, rather

» Lib. vi.

than



NATURALHISTORY

OF

RELIGION.rc5

than placethemin

virtue and

good

morals.

The

sublime

prologue

of

Zaleucus's

laws

'

in

spired not theLocnans, so far aswecanlearn,

with

any sounder

notions of themeasures of

acceptance

with

the

deity, thanwere

familiar

totheotherGreets.

This observation, then, holds universally:

But still onemaybeat someloss to accountfor

it. It is not sussicient to observe, that the

people, everywhere, degrade their

deities

into

asimilitude with themselves, andconsiderthem

merely as a

species

of

humancreatures,

some

what

morepotent and intelligent.

This

will

notremove

thedissiculty. Forthere

is noman

so

stupid,

as

that,

jjdgingby

his

natural

reason,

he would not

esteem

virtue and honesty the

most

valuable

qualities, which

any

p.rfon could

possess.

Why

not

ascribe the same

sentiment

to

his

deity? Whynot make

ail religion,

or

thechiefpartof it, to consist in these attain

ments

b

Nor

s it satisfactory

to fay, that the prac

tice of

morality

is moiedissicult than that of

superstition i and is therefore rejected. For,

* Tobe

found

in Diod.

Sic.

lib. xii,

F

5

not



io6DISSERTATION.

not to mentionthe

excessive

pennancesof the

Brahmans

and

Talapoins

;

it

is

certain,

that

the

Rhamadanof

the

Turks, duringwhichthepoor

wretches, for manydays, often in thehottest

months

of

the

year, andinsomeof

the

hottest

climatesoftheworld, remainwithouteatingor

drinking

from

the

rising

to

the

setting

of

the

sun;

this

Rhamadan,

I fay, must be

more

se

vere,thanthepracticeofanymoralduty, even

tothemost vicious

anddepraved

of

mankind.

The

four

lents

oftheMuscovites.,

and

theauste

rities

of someRoman

Catholics, appearmore

disagreable than meekness and benevolence.

Inshort,

all

virtue, whenmen

are

reconciled

to it byeverso

little

practice, is

agreeable

: All

superstition

is for

ever

odiousand

burthensome.

Perhaps,the

following account may

be

receivedasatruesolution ofthedifficulty. The

duties, which amanperforms as a friendor

parent,seemmerelyowing to

his

benefactoror

children; norcanhebewantingtothese duties,

without

breaking

thro*

all

the

ties

ofnature

and

morality.

A

strong inclination mayprompt

him

to

theperformance

: Aentimentof

order

and

moral

beautyjoins its forceto these natural

tyes: Andthewholeman, if truly virtuous,

is



io8DISSERTATION

.

of his ease

and

quiet, his claim of

merit

ap

pears

still

to

rise

upon

him,

in

proportionto

thezealand devotion, whichhe discovers. In

restoring a

loan,

orpaying a

debt,

his divinity

is nowaybeholden to him ; because

these

acts

of justice are what hewas boundto perform,

and what

many

would haveperformed,were

there

nogod in the universe. But if hefast a

day, orgive himself a sound whipping ; this

hasa direct

reserence,

in his

opinion,

to

the

service ofGod. Nothermotivecouldengage

himto suchausterities. Bythese distinguished

marks

of

devotion,

he

has

now

acquired

the

divinesavour

;

andmay

expect, inrecompence,

protectionandfasety in this

world,

andeternal

happinessin ths

next.

Hence

the

greatest

crimes

have

been*

found,

in

many

instances,

compatible

witha supersti

tious piety and

devotion

: Hence

it

is justly re

garded as

unfase

todrawany certain inserence

in

favour

of a

man's morals

from

theservor

or

strictness

of

his religious

exercises,

even

tho'

he

himselfbelieve them sincere. Nay,

it

hasbeen

observed,

that enormities

of

the blackest

dye,

have been rather apt to produce superstitious

terrors, andencreascthereligious passion.

Bo

mikars




mi/car, having formed a conspiracy for assassi

nating

at

once

the

whole

senate

of

Carthage,

andinvading

the

libertiesof

his

country, lostthe

opportunity,

from a

continualregard

to omens

and

prophesies.

Thosewho

undertake

the mostcri

minalandmostdangerousenterprises arecommonly

the most superstitious ; as anantient

historian

a

remarksonthis

occasion.

Their

devotion

and

spiritual faith rise with their

sears. Catiline

wasnotcontented

with

theestablished

deities,

and receivedrites of his nationalreligion : His

anxious

terrorsmadehimseeknewinventions

of

this

kind

b

;

which

he

neverprobably

had

dreamed of, had

he

remained

a good citizen,

andobedient to the lawsof

his country.

Tohichwe

may

add, that, even

after

the

commission

of

crimes,

there

arise

remorses

and

secret horrors, whichgive no rest to the mind,

but

makeit haverecourseto religious

rites and

ceremonies, asexpiationsofits offences.

What

ever weakens or

disorders

the internal frame

promotes

the

interests

of

superstition

:

And

no

thing

is

more destructive to themthana manly,

a Diod. Sic. lib.

xx.

* Cic. Cai l . i. Sallust.

de

bello Catil.

x steddy



NATURALHISTORY

OFRELIGION,til

firmities andfollies ofthis kind,

but

never

ori

ginally

beget

them.

Their

root

strikes

deeper

into the mind, and springs from the essential

anduniversal

properties

of

human

nature.

XV.THO*



ii2DISSERTATION.

XV.

T

HO'

the

stupidityofmen,

barbarous

and

uninstructed, be so great, that theymay

not

see a sovereignauthorin themoreobviousworks

of

nature,

to

which

they

are

so

much

fami

liarized; yet

it scarce

seems

possible, that

any

one of good understanding should reject that

idea, whenonceit is suggested to him. Aur

pose, anintention, adesign

is evident

inevery

thing;

and

when

our

comprehension is

so

far

enlarged as to contemplate

the

first rise of this

visiblesystem,wemustadopt,withthestrongest

conviction, the idea of some

intelligent

cause

or author. Theuniformmaxims too, which

prevail

thro'

the

whole

frame

of

the

universe,

naturally,

if

notnecessarily, leadusto

conceive

this intelligence as single and

undivided,

where

the prejudicesofeducationoppose

not

so rea

sonablea theory. Even

thecontrarieties

ofna

ture,

by discovering themselves every where,

become

proofs of some consistent

plan, and

establish onesingle purpose orintention, how

everinexplicableand

incomprehensible.

Good



NATURAL

HISTORYOF

RELIGION. 1

j

Good

and ill are

universally

intermingled

and

confounded

;

happiness

and

misery,

wisdom

and

folly, virtue and vice. Nothing is pure and

entirely ofa piece. Alladvantages

areattended

withdisadvantages. Anuniversal

compensation

prevails in allconditionsofbeingandexistence.

Andit

is

scarce

possible

for us,

byourmost

chi

mericalwishes, to form

the

ideaofastation or

situation altogetherdesirable. Thedraughtsof

lise, according to

thepoet's fiction,

arealways

mixedfromthe

vessels

oneachhandof Jupiter *

Or

if any

cupbe

presented

altogetherpure,.

it

is

drawn

only,

as

the

fame

poet

tells us,.

from

the

left-handedvessel.

Themoreexquisite any good is, of which

a

small

specimen

is

afforded

us,

thesharper

is

the

evil,

allied

to

it;

and

sew

exceptions

are

found to this uniform law of nature. The

most sprightly

wit borders

on

madness ; the

highest effusions ofjoy

produce

the

deepestme

lancholy; the most ravishing pleasures are at

tended

with

the

most

cruel

lassitude

and

disgust

$

the

most flattering hopesmakeway

for the

se

verest disappointments. And in general, no

course

oflisehassuch

sasety

(for

happinessis nut

tobedreamedof) asthetemperateandmoderate,

which'



« n4DISSERTATION.

which maintains,

as far as

possible,

amedio

crity,

and

a

kind

of

insensibility,

in

every

thing.

As

the

good, the great, the sublime,

the

ravishing are foundeminently

in the

genuine

principles

of

theism

;

it

maybe

expected,

from

the

analogy

of

nature,

that

the

base,

the

absurd,

the mean, the terrifying

will be

discovered

equallyin religious

fictions

andchimeras.

Theniversal propensityto believe in invi

sible,

intelligent

power,

if

not

an

original

in

stinct, being at least a general attendant of

humannature,

it

maybeconsideredas akindof

mark

orstampvwhich

thedivineworkmanhas

set

upon

his

work

and

nothing

surely

canmore

dignify mankind, thantobethus

selected

from

all theother

parts

ofthecreation, and to bear

theimageorimpression

of

theuniversal Creator.

But

consult this image, as itcommonlyappears

in

the

popular

religions

of the

world.

How

s

the

deity

disfigured

in

our representations

of

him

What

caprice,

absurdity,

and

immorality

are attributed

to him Howmuch

is

he de

graded even

below

the character which we

should naturally, in commonlise, ascribe toa

man

ofsense

andvirtue

What



NATURAL

HISTORY

OFRELIGION. i 5

Whatnobleprivilege is it ofhumanrea

son to attain the knowledge of the supreme

being

;

and, fromthe visible works of

nature,

beenabledto inser so sublimea

principle

as its

supreme

Creator? But turnthereverse ofthe

medal.

Survey most nations and most ages.

Examinethe religious principles, whichhave,

in

fact, prevailed

in theworld.Youwill scarce

ly be persuaded, that they are otherthansick

men's dreams

: Or

perhapswill

regard

them

moreas theplaysome whimsiesofmonkeysin

human

shape, than the serious,

positive,

dog

matical

asseverations

of

a

being,

who

dignifies

himselfwith

thename

ofrational.

Hear

the

verbal protestations of all

men

Nothing they

are

so certain of as their religious

tenets.

Examine

their

lives :

You

will

scarce

ly think that they repose the

smallest

confi

dence in them. .

The

reatest and truest zeal gives usnose

curity

against

hypocrisy

:

The

most

open

im

piety is attendedwitha

secret

dread andcom

punction.

No



n6DISSERTATIONL

Noheological absurdities so glaring as have

not, sometimes, beenembracedbymenof the

greatest and most cultivated understanding.

Noeligious precepts so

rigorous

as have

not

been

adopted

by

the

most voluptuous

and

most

abandonedofmen.

Ignorance is the mother

of

Devothm:

A

maxim

that is

proverbiaf,

andconfirmedby

general

experience. Look

out

for

a people,

entirely

devoid

of

religion

: Ifyoufind themat

all, be

assured,

that they

are

but few

degrees

removed

from

brutes.

Whato pureas femeof

the

morals, in

cluded in some theological systems? Whatso.

corrupted as some of the practices, towhish

these

systems

give

rise

I

The

comfortable views,

exhibitedby

the

belief of

futurity, areravishingand

delightful.

But how

quicklyvanish, ontheappearanceof

its

terrors,

whichkeep

a

more

firm

and

durable

possession

ofthehumanmind

The

whole

is a riddle, an

nigma,

aninex

plicable mystery.

Doubt,uncertainty,

suspence

of




ofjudgmentappeartheonly result ofourmost

accurate

scrutiny,

concerning

this

subject.

But

such

is

the frailty ofhumanreason, andsuch

the irresistible contagionofopinion, that even

this

deliberate doubt

could scarce be upheld

j

did wenot enlargeourview, andopposingone

species

of

superstition

to

another,

set

them

a

quarreling; while weourselves,

during their

fury

andcontention, happilymake

our escape,

into the calm, tho' obscure, regions of phi

losophy.



DISSERTATION

I.

OF

THE

PASSIONS



DISSERTATION

I.

Ofthe

Papms,

SECT.

I.

IkQOMEbjects produce immediatelyan

*Jagreeablesenfation, bytheoriginal struc

tureofourorgans, andarethencedenominated

Good;as

others,

from

their

immediatedis

agreeable senfation, acquire the

appellation

of

Evil.

Thusmoderatewarmth

is

agreeable

and

good;excessive heatpainfuland

evil.

Someobjectsagain, bybeingnaturallycon

formableorcontrarytopassion, excitean

agree

able orpainfulsenfation ; andarethencecalled

Goodor

Evil. Thepunishment

of an adver

sary,

by

gratifying

revenge,

is

good

; thesick

ness ofa

companion,

by

affecting friendship,

is evil.

2.

All



2DISSERTATIONI.

2.

Allgood

or

evil,

whence-ever

it

arises,

produces

various

passionsand

affections,

accord

ingtothelight, inwhichit is surveyed.

When

good is certainor veryprobable, it

produces

Joy

When

vil

is

in

the

fame

situa

tion, therearisesGrieforSorrow.

Wheneither good or evil is

uncertain, it

gives

rise toFearorHope,accordingtothe

degreesofuncertaintyonone

side

orthe

other.

Desirearisesfromgoodconsideredsimply;

and

Aversion,

from

evil. The

Will

exerts

itself,

wheneither thepresenceofthegood or

absence of

the

evil maybe attained byany

actionofthemindorbody.

3. Noneof these

passions

seem to contain

anything curiousorremarkable, except Hope

and

Fear,

which,

being

derived

from

the

pro

bability of any

good

or

evil,

are

mixt paffions,

that merit

our

attention.

Proba



OFTHE

PASSIONS.

123

Probability

arises fromanoppositionof

contrarychancesorcauses, bywhichthemind

is

not

allowed

to

six

on

either

side ;

but

is

in

cessantly

tost from

one

to another, and in one

momentis determined

to consideranobject as

exrstent, andin anothermomentas the con

trary.

The

imaginationorunderstanding, call

it

which

you

please,

fluctuates

betwixt

the

op

posite

views

; andtho' perhaps itmaybeoftener

turnedto

one

side than the

other,

it

is

impos

sible for it, by

reason

of

theopposition

of

causes

orchances, to reston either. Theproandcon

of

the

question

alternately

prevail;

and

the

mind, surveying

the

objects in

their

opposite

causes, finds such a contrariety as utterly de

stroys all

certainty

or

established opinion.

Suppose,

then,

that

the

object,

concerning

which

we

are doubtful, produces

either

desire

or aversion; it

is evident,

that,

according

as

the

mind

turnsitself

to

one

side or

the

other,

it

must seel a

momentaryimpression

of

joy

or

sorrow. An

object,

whoseexistencewe

desire,

gives satisfaction, whenwethink of

those

causes,

which

produceit; andfor the famerea

son,

excites grief

oruneasiness, fromtheoppo

site consideration. Sothat, as

the

understanding,

G2 in



12+DISSERTATIONI.

in probable questions, is divided betwixt the

contrarypoints of view, the

heartmust

inthe

fame

manner

be

divided

betwixt

opposite

emo

tions.

Now,

if

weconsiderthehumanmind,

we

(hall observe,

that,

with

regard

to

the

passions,

k

is

not

like

a

wind-instrument

of

music,

which,

in running over

all

the

notes,

im

mediately loses

the found

when

the

breath

ceases ;

butrather

resembles

a

string-instrument,

where, after each stroke, the vibrations still

retain

some

sound,

which

gradually

and

insen

sibly decays; Theimagination is extremely

quickand agile ; but

thepassions,

in compari

son,

are

flow

and restive: For

which

reason,

whenany object is presented, which

affords

a

variety

of

views

to

the

one

and

emotions

to

the

other

;

tho'

the fancy

may

change

its

views

withgreat celerity ; each stroke will notpro

ducea clear anddistinctnoteofpassion, but the

onepassion will alwaysbemixt andconfounded

with

the

other.

According

as

the probability

inclines to goodor evil, thepassion of griefor

joypredominatesin the composition; and

these

passions,

being

intermingled

by

means

of the

• * • • contrary



OF

THEPASSIONS. iz?

contrary

viewsof

theimagination,

produce by

the

union

the

passions

of

hope

or

sear.

4. Asthis theory

seems

to carry its

own

evi

dence alongwithit, we

shall

bemore

concise

in

our

proofs.

The

passions of fear and hopemay

arise,

whenthechances are equalon bothfides, and

no superiority can be discovered in oneabove

the

other.

Nay,

in

this

situation

the

passions

are rather the

strongest, as

the

mind

has

then

'he least foundation

to rest upon, and

is

tost

with the

greatest uncertainty.

Throwin a su

periordegreeofprobability to theside of grief,

you immediatelysee that passion

diffuse

itself

° ver the composition, and tincture it into sear.

Encrease the

probability,

and

bythat

means

the

grief; the sear prevails still moreandmore, till

at last it runs insensibly, as thejoycontinually

diminishes,

into pure

grief.

After you have

brought it to this situation, diminish the grief,

by a

contrary

operationto that, whichencreased

'f> to wit, bydiminishing the probability onthe

melancholy

side ; and you will

see

thepassion

c'ear every

moment,till

it changes insensibly

G3 into



tz6DISSERTATION.T.

intohope; which againruns,by flowdegrees,

intojoy,

as

you

encrease

that

part

of

the

com

position,

by

the encrease of the probability.

Are

not

these as plain proofs, that thepassions

ofsear andhope

are

mixturesof grief and.joy,

as in

optics

it

is a.

proof, that acolouredrayof

the

fun,

passing

thro'

a

prism,

is

a

composition

of

two

others, when, as you diminish oren

creasethe

quantity

of

either, youfind it prevail

proportionably, more'or less, in thecompo

sition

?

5.

Pro3ability

s oftwokinds; either

when

theobject is itself uncertain,

and

to be deter

minedbychance; orwhen, tho' the

object

be

already

certain,

yet

is

it

uncertain

to

our

judg

ment,which finds anumberof proofsor pre

sumptions oneach side of

the

question. Both

these

kinds

ofprobabilitycause sear

and

hope;

which must proceed from that property, in

whichtheyagree; to wit, theuncertainty and

fluctuation

which they bestowon the passion,

bythat contrarietyof

views,

which

is common

to

both.

fc It



OFTHEPASSIONS. 1.37

6. Itis aprobablegoodorevil, whichcom

monlycauses

hopeor

sear;because

probability,

producinganinconstantandwaveringsurveyof

an object,

occasions naturally

a like

mixture

and

uncertainty

of passion. But

we

mayob

serve, that, wherever, fromother causes, this

mixture

can

be

produced,

the

passions

of sear

and hopewill arise, eventho' therebenopro

bability.

Anevil, conceivedas barely pojpble, sums-

times produces

sear;

especially

if

the

evil

be

very

great.

A

man

cannot

think

of excessive

pain

and torture without

trembling, if heruns

theleast

risque ofsuffering them. Thesmall

ness of the probability is compensated by the

greatness

of

the

evil.

But

ventmpojfible evils causesear; aswhen

wetrembleon

the

brink of a precipice, tho'

weknowourselves to be in persect security,

and

have

it

in

our

choice,

whether

we

will

ad

vanceastep

farther.

Theimmediatepresence

of

the

evil

influences

the imaginationandpro

duces

a

species

of

belief;

but being

opposed

by

thereflection onoursecurity, thatbelief is im-

G

4 mediately



i28DISSERTATIONI.

mediatelyretracted,andcausesthefamekindof

passion,

as

when,

from

a

contrariety

of

chances,

contrarypassions areproduced.

Evils,which are tertain, have sometimes

thefameeffect as thepossible orimpossible. A

man, in a strong prison, without

the

least

meansofescape,tremblesatthe

thoughts

ofthe

rack, to which he is sentenced. Theevil is

here

fixed

in itself5

but

themind

has

not cou

rage tosix upon it;

and

this fluctuation gives

rife to a passion of a similar appearancewith

fear.

7. Butit is notonlywhere

good

or evil is

uncertain as to

its

existence, but also as to its

kind, that sear or

hope

arises. If

anyonewere

told, thatoneofhis sons is suddenly

killed

;

the

passion,

occasioned by

this

event,

would not

settle

into

grief, till

hegot

certain

information,

whichofhis sonshe

had lost.

Tho'eachside-

of

the

question

produces

here

the

fame

passion

;

that passion cannot settle, butreceivesfrom the

'imagination,

which

is unsixt,

a

tremulous,

un-

fteddymotion, resemblingthe

mixture

andcon

tention

ofgriefandjoy.

8.

Thus



ty, D.IS SERTATI N.I.

g.Concerningthemixtureofaffections,

wemay

remark,in

general,

thatwhencontrary

passions

arise

fromobjectsnowayconnectedto

gether,

theytakeplace

alternately.

Thuswhen

amanis afflicted for

the

lossofalaw-suit,

and

joyfulforthebirthofason, themind, running

from

the agreeable

to

the

calamitous

object;

with

whatever celerity

it may

perform

this

motion, canscarcelytemper theone affection

with theother,

and

remainbetwixtthemin a

state ofindifference.

Itmoreeasily attains thatcalmsituation,

when

the

sameevent is ofamixt

nature,

and

containssomethingadverseand something pro

sperous in its different

circumstances.

Forin

that

case,

both

the

passions,

mingling

with

each

© ther.

bymeansof the relation, often,hecome

mutually destructive, and

leave the

mind

in

perfecttranquillity.

But

suppose,

that

the

object

is

nofra

com

pound of good and evil, but is considered as

probableor improbablein

any

degree; in that

case, thecontrarypassions will bothofthembe

present at once in

thesoul, and

instead ofbal

ancing:.



OF

THEPASS-IONS. 13*

lancingandtempering each other, will subsist

together, and by their union, produce a third

impression

or

affection,

such

as

hope

or

sear.

The

nfluenceoftherelationsofideas (which'

weshall afterwards

explain

more

fully)

is

plainly

seenin this affair. Incontrarypassions, ifthe

objects

be

totally

different,

the

passions

are

like

two

opposite liquors

in

different bottles,

which

havenoinfluenceoneachother. Iftheobjects

be

intimatelyconnecled,

thepassions

are

like an

alcali

oran

acid, which,

being mingled, de

stroy

each

other.

If

the

relation

be

more

im

persect, and consists in thecontradictory views

of thesameobject,

the

passions

are

like

oil

and.

vinegar, which, however mingled, neverper

sectly uniteand

incorporate.

The

ffect

of a mixtureof

passions,

wheiv

one

ofthemis predominantand

swallows

upthe

other, shall be

explained

afterwards.

G6

SECT-



132

DISSERTATIONI.

SECT.I.

1.

BESIDESthose

passions

abovemen-

tioned, whicharisefroma

direct

pursuit ofgood

andaversionto evil, thereareothers ofamore

complicated

nature,

and

imply

more

thanone

▼ ieworconsideration.

ThusPride

is a

certain

satisfaction in

ourselves,

onaccountofsomeac

complishment or possession, whichweenjoy :

Humility, ontheother

hand,

is a dissatisfaction

with

ourselves,

on

account

of

some

defect

or

infirmity.

LoveorFriendship

is

a

complacency

in an

other, onaccountofhisaccomplishmentsor

ser

vices

:

Hatred,

thecontrary.

2. Inthese

two

sets ofpassions, there is an

obvious distinction tobemade

betwixt

theeb-

je t

of

the

passion

and

its

cause.

The

object

of

prideand humility is

self

:

Thecause of

the

passion is

some

excellence

in

the former

case;

some fault, in thelatter. Theobject of love

andhatred is someother person: The

causes,

in



OFTHEPASSIONS. i33

in like manner, are either

excellencies

or

faults.

Withegardto all thesepassions, thecauses

arewhat

excite

theemotion

;

the

objectis

what

themind

directs its view

to whentheemotion

is excited. Ourmerit,for instance, raises

prkle

>

and

it

is essential

to pride to turn

our

viewon

ourselfwithcomplacencyandfatisfaction.

Nowas thecausesof these

passions

arevery

numerous

andvarious, tho' theirobject

beuni

form

and

simple

;

it

may

be

a

subject

of

curio

sity to consider, what that circumstance

is,

in

whichall these

various

causesagree; or, inother

words, what

is

thereal, essicient causeof the

passion. Wehall begin with

pride

andhu

mility.

3. Inorderto

explain

the causesof

these

pas

sions, wemust reflect on certain properties,

which,

tho'

they

have

a

mighty

influenceon

everyoperation, bothof the

understanding

and

passions, are

not

commonlymuchinsisted on

by philosophers. Thefirst of

these

is theajsa-

ciation ofideas, or

thatprinciple,

bywhich

we

make



OF.

THE

PAS.SIGNS.

iyg.

assist and

forward

each other,

and

that the

transition

is

moreeasily made, wheretheyboth

concur

in

the

fameobject.

Thus,,

aman,who,

byany injury from another, is verymuchdis

composed

and ruffled in

his

temper, is

apt

to

find a

hundred

subjects of

hatred, discontent,

impatience, sear, and

other uneasy passions;

especially,

if

he

can

discover

these

subjects

in

orneartheperson,whowas theobject of his

first emotion. Thoseprinciples,

which

forward

the

transition

of

ideas,

here

concur

with

those,

whichoperateonthepassions ; andboth, unit

ing

in

one

action,

bestow

on

the.

mind

a

double

impulse.

Uponthis

occasion,

Iimaycite.apasiagefrom

anelegant writer,.

who

expresses himselfin the

following

manner

.

**

As

the

fancy

delights

in every thing, that is great, strange, or

** beautiful,

and

is still themorepleased

the

« *

more

it

finds of these persections in thefame

object, so

it

iscapable.ofreceivingnewsatis-

« «

faction

by

the

assistance

of

another

sense.

Thus,

anycontinuedfound,

as themusicof

birds, or a fall of waters, awakens every

*.Addison,

Spectator,

No41*.

'«

moment



DISSERTATIONIL

momentthemindof

the

beholder,andmakes

himmore

attentive

to the

several

beautiesof

the place, that lie before him.

Thus,

if

there

arises afragrancyof

smells

or

perfumes,

they

heighten

thepleasureoftheimagination,

« *

and

makeeven the colours and

verdure

of

thelandscape

appear

moreagreeable> for

the

M

ideas

of

both

sensesrecommend

each

other,

«

andare

pleafanter

togetherthanwherethey

« «

enterthemindseparately : As

thedifferent

*

colours

ofa picture, whentheyarewelldis-

posed,

set

off

one another,

and

receive

an

additional beauty fromtheadvantageofthe

situation. In these

phnomena,

wemay

remark

the

association bothofimpressionsand

ideas ; as wellas themutual assistance theseas

sociations

lendtoeachother.

4. Itseems tome,thatboth these species

of relation haveplace in producing Pride or

Humility., and

are

the

real,

essicient

causes

of

the

passion.

Withregard to

the

first relation, that of

ideas, there

can

be no question. Whatever

we

are

proud of, must, in somemanner, be

long



OFTHE

PASSIONS.

137

long to us. It is always our knowledge, our

fense,

beauty,

possessions,

family,

on

which

we

value

ourselves. Self, which is the objtcl

of

the passion,

must still be

related

to that

quality

or circumstance, which causes the passion.

Theremust bea

connexion

betwixtthem; an

easy

transition

ofthe

imagination

;

or

a

facility

of

the

conception in passing from

one

tothe

other. Wherethis connexion. is wanting, no.

object

caneither

exciteprideor

humility;and

the moreyouweakesttheconnexion, themore

you

weaken

the

passion.

5.Theonlysubject ofenquiry is, whether

there

bea like

relation

ofimpressionsor

senti

ments, wherever pride

or humility is seltj

whetherthecircumstance,whichcausesthepap.

fion, producesantecedentlyasentiment similar

to the passion ;

andwhether

there beaneasy

transfusion of

the

oneinto

theother.

The

seeling,

orsentiment of pride

is agree

able ; ofhumility, painful. Anagreeable

sen

sation is,

therefore, related to the former;a

painful, to the latter. Andif wefind, after

examination,

that

every

object, which

produces

pride,



ijj

DISSERTATIONI.

pride, produces also a

separate pleasure;

and

.

every object, that causes humility, excites in

like

manner

a separateuneasiness ; wemust al

low, inthatcase, that

the

presenttheoryis fully

proved and

ascertained. Thedouble relation

of ideas andsentimentswill be acknowledged

incontestible.

6.To

egin

withpersonal

merit

anddemerit,

the most obvious causes of these passions; it

wouldbe

entirely

foreignto ourpresentpurpose

to

examine

the

foundation

of

moral

distinc

tions. It is sussicient toobserve, that thefore

going

theory concerning the origin of

thepas

sionsmaybedesendedonanyhypothesis. The

most

probable

system,

which

hasbeenadvanced

to

explain the

difference-

betwixt

vice

and

vir

tue,

is,

that

either

fromaprimaryconstitution

ofnature, orfrom a

sense oF

publicor

private

interest,

certain characters, upontheveryview

and

contemplation, produce

uneasiness;

and

others,.

in

like

manner,

excite

pleasure.

The

uneasinessandfatisfaction, producedin thespec

tator are essential to vice andvirtue. Top

proveofacharacter, is to seel adelight uponits

appearance.

Toifapprove

ofit,

is

to besen

sible



OFTHEPASSIONS. 1.59.

Ableofan

uneasiness. The

pain

and

pleasure,

therefore,

being,

in

a

manner,

the

primary

source

of blame or

praise,

must also be

the

causesofall their effects ; andconsequently,the

causesofprideandhumility, whicharethe un

avoidable

attendantsofthatdistinction.

But

upposing this theoryofmorals shoukl

notbereceived;. it

is

still evident,thatpainand

pleasure, if notthesourcesofmoraldistinctions,

are

at least

inseparable

fromthem. Aene

rous

and

noble

character

affords

a

satisfaction

even in thesurvey; andwhen

presented

to us,

*ho' only in a

poem

or

fable,

never fails to

charmand delight

us. On

the

other hand,

cruelty

and

treachery displease

from

their

very

nature;

noris

it possible everto

reconcile

us to

these qualities, either in. ourselves or others.

Virtue, therefore, produces always a pleasure

distinct

fromtheprideorself

satisfaction,

which

attends it : Vice,an

uneasiness

separatefrom

the

humilityorremorse.

Butahighorlowconceitofourselves

arises

not

fromthose

qualitiesalone

of

themind,which,

according tocommonsystemsof ethics, have

beendefined

parts

ofmoraldutyj

but

from

any

other,.



ifDISSERTATIONI.

other,

which

have a connexion with pleasure

or

uneasiness.

Nothing

flatters

our

vanity

more

than

the talent

of pleasing by

our

wit, good

humour, or any other accomplishment;

and

nothing gives us a more

sensible

mortification,

than adisappointment in

any

attempt of that

kind.

No

ne

has

ever

been

able to

tell

pre

cisely, whatwit is, and to shewwhysucha

system of thoughtmust bereceived

under

that

denomination, andsuchanotherrejected. It is

by tastealonewe

can

decideconcerning

it

;

nor

are

we

possest

of

any

other

standard,

by which

wecanform ajudgmentof this nature.

Now

what

is

this tajle, from

which

true

and

false

wit

in a manner

receive

their being, and without

which nothought

can

havea title to either of

thesedenominations

? It

is

plainlynothingbut

a

sensation of

pleasure

from

truewit,

andof

dis

gust fromfalse, without ourbeing able to tell

the

reasons

of that

satisfaction

or uneasiness.

The

powerofexciting these opposite sensations

is,

therefore, the veryessenceoftrue or

false

wit; andconsequently, the

cause

ofthatvanity

or mortification, which arises fromoneor the

other.

7.

Beauty



OF

THE

PASSIONS.

i4i

7.

Beauty

of

all

kindsgives us apeculiar

delight andfatisfaction; as deformityproduces

pain, uponwhateversubject it maybe placed,

and

whether

surveyed

in

ananimateor

inanimate

object. If

the

beauty or

defer

mity belong to

ourown

face, shape,

or person, this pleasure

or

uneasiness

is convertedinto

pride

orhumility;

as having in th{s caseall the circumstancesre

quisite to produce a persect transition, accord

ing to the

present

theory.

It

would

seem,

that

the

very

essence

of

beautyconsists in its powerof producingplea

sure.

All its effects, therefore,

must proceed

from thiscircumstance Andif beautyis so uni

verfallythe

subject

ofvanity, it is onlyfrom its

being

the

cause

of

pleasure.

Concerning all other bodily accomplish

ments, wemayobserve in general, that

what

ever in ourselves is either useful,

beautiful,

or

surprizing,

is

an

object

of

pride

;

and

the

con

trary, of humility. These qualities

agree

in

producingaseparate pleasure ; andagreeinno

thingelse.

We



t42DISSERTATIONf.

Were vainof the surprizing adventures

whichwehavemetwith, theescapeswhichwe

havemade,

thedangers

to whichwehavebeen

exposed; as well as of oursurprising seats of

vigourand

activity. Hencetheorigin of

vul

gar

lying

; wheremen,without

any

interest,

andmerely

out

ofvanity, heapupanumberof

extraordinary events,

which

are either the

fic

tions

oftheir

brain

; or, if true, havenocon

nexion

with

themselves. Their

fruitful inven

tionsuppliesthemwithavarietyofadventures;

andwhere

that talent

is wanting,

theyappro

priate

such

as

belong

to others,

in

order

to

gra

tify their vanity: For

betwixt

that

passion,

and

the

sentiment

ofpleasure,

thereis always

a

close

connexion.

8. Buttho' pride and humility have the

qualitiesofourmindandbody, thatis, ofself,

for their natural andmoreimmediatecauses}

we

find byexperience, that

many

other

objects

produce

these

affections.

We

found

vanity

uponhouses,

gardens,

equipage,

and

otherex

ternal objects ; .as

well as uponpersonal merit

andaccomplishments.

Thib

happens

whenex

ternalobjectsacquireany particular relation to

ourselves,



OFTHE

PASSIONS.

143

ourselves,

and

are

associated

or

connected

with

us.

A

eautiful

fish

in

the

ocean,

a

well

pro

portioned animal

in a forest, and

indeed any

thing, whichneitherbelongs nor is

related to

us, has nomanner,of influenceonourvanity;

whatever extraordinaryqualities itmaybeen

dowed with, and whatever

degree

of surprize

and admiration it maynaturally occasion. It

mustbesomewayassociated withus, in orderto

touchour

pride. It's idea must

hang,

in a

manr

ner, uponthat ofourselves

; and the

transition

from

one

to

the

othermustbeeasy

and

natural.

Men

arevainofthebeauty either of their

country,ortheir

county,

orevenof

their

parish,

Heretheideaof

beautyplainly

producesaplea

sure. Thispleasure is

related

to pride. The

objector

cause

of

this

pleasure

is,

by

the

suppor

sition, related

to sejf,

theobject

of pride.

By

this double relation ofsentimentsandideas, a

transition is

madefrom

one

to the

other.

Men

are

also

vain

of

the

temperature

of

the

climate, in whichthey

are

born; of

theserti

lityof

their

nativesoil ; of

thegoodness

ofthe

wines,

fruits,

orvictuals, producedby it ; of

the

softness or force of their

language,

with

2

other



i44

DISSERTATION

s.

other particulars ofthatkind. These

objects

have

plainly

areserence

to

the

pleasures

of

the

senses, and are originally considered as

agree

able to the seeling, taste, or

hearing.

How

could theybecomecausesof pride,

except

by

meansofthattransition aboveexplained?

Thereare

some,

who

discovera

vanity

of

anoppositekind, andaffect to depreciatetheir

owncountry, in comparisonofthose, towhich

theyhavetravelled. Thesepersonsfind, when

they are at

home, and

surrounded with

their

countrymen,

that

the strong relation

betwixt

them

and

their

ownnation is fhar'd

with so

many,that it

is

in amannerlost tothem

whereas, that distant relation to aforeigncoun

try, which

is

formed bytheir

having

seen it,

and

lived

in

it,

is

augmented

by

their

consider

ing

howsew

havedonethefame. Forthis rea

son, they always admire

the

beauty, utility,

and

rarity of whattheyhave rnetwithabroad,

abovewhat they find at home.

Sincewe

canbevainofacountry,

climate,

orany inanimateobject, whichbearsarelation

tous ; it is nowonderwe

should

bevainof

the

qualities

of

those,

whoareconnectedwithus

i

by



OFTHEPASSIONS. i45

by

blood

or friendship.

Accordingly

wefind,

that

any

qualities,

which,

when

belonging

to

our

self,

produce

pride,

producealso,

in a less

degree,

the

fame

asfection,

whendiscovered

in persons,

related

to us. Thebeauty,

address,

merit,

credit, and honours of their kindredare care-i

fully

displayed

by

the

proud,

and

are

consider

able

sources

of

their vanity.

Asweareproud of riches in ourselves, we

desite, in orderto

gratifyour

vanity, that every

one,

who

has

anyconnexion

with

us,

should

likewisebepossest ofthem,

and

areashamedof

such as are

mean

orpooramongourfriendsand

relations.

Ourforefathers being conceivedas

ournearest relations ; everyone

naturally

affects

tobeof agood family, and to be descended

from a longsuccession of rich and honourable

ancestors.

Those,whoboast

oftheantiquityof

their fa

milies,

are gladwhentheycanjoin this circum

stance, that

their ancestors,

formany

generations,

havebeenuinnterruptedproprietors of

the

same

portion

ofland,

and

that their familyhas never

-changedits possessions, orbeentransplantedinto

any

other

countyorprovince. It

is anadditional

H subject



146DISSERTATIONT.

subject ofvanity,whentheycanboast, that these

possessions

havebeen

transmitted

thro'

adescent,

composed entirely of males, and thattheho

noursandfortune have

never

past thro' any se

male. Letusendeavourto

explain these

ph-

nomenafromthe

foregoingtheory.

When

any

one values himself on

the

antiquityof

his family,

the

subjects

of

his

va

nity are not merely the extent of time and

numberof ancestors (for in that respect all

mankind

are

alike)

but

these circumstances,

joined to

the riches and credit

of his

ances

tors, whichare supposed to

reflect

alustre on

himself, upon account of his connexion with

them.. Sincetherefore

the

passion depends

on

the

connexion, whatever

strengthens the con

nexion

must

also

encrease

the

paffion,

and

what

everweakens

theconnexion

must

diminishthe

passion. But it is evident, thatthesamenessof

thepossessions must

strengthen

the

relation

of

ideas,

arising frombloodandkindred,

and

con

vey

the

fancy

with

greater

facility

from

one

ge

nerationto another; from the remotest ance

stors to

their posterity, who

are boththeir

heirs

andtheirdescendants.Bythis facility, thesenti

mentis

transmitted

moreentire,

andexcites

a

greater

degree

of

pride

arid

vanity.

The



OFTHEPASSIONS. i47

Thease is

the

famewiththetransmissionof

the

honours

and

fortune,

thro'

a

succession

of

males,

without

their passing thro' anysemale.

It is anobvious qualityofhuman

nature,

that

the

imaginationnaturallyturns to

whatever is

important and

considerable; and where two

objects

are presented,

a

small

and

a

great,

it

usually leaves the

former, and

dwells

entirely

on

thelatter.

This

is the

reason,

whychildren

commonly

bear

their fathers name, and are

esteemedto beof a

nobler

ormeaner

birth,

ac

cording

to

his family.

And tho'

the

mother

should be possest of

superior

qualities to the

father, as

often

happens,

the

generalrule pre

vails,

notwithstanding

the

exception,according

tothe

doctrine,

which

shall

be explained

after

wards. Nay,evenwhena fuperi6rityof

any

kind is so great, or

when

any otherreasons

havesuch an

effect,

as to

make

thechildren

ratherrepresentthemother's

family

than

the

fa

ther's, thegeneralrule still retains anessicacy,

. sussicient

to

weakenthe

relation,

and

makea

kind of

breach

in the line of ancestors.

The

imagination

runs

notalong

themwiththefame

facility, nor is ableto transser

the

honourand

credit of the ancestors to their posterity ofthe

same

name

and family so readily, as when

the

H

2

transition



148DISSERTATIONl.

transition is conformable to the general rules,

and

passes

thro'

themale

line,

fromfathertoson,

orfrom

brother

to

brother.

9. Butproperty, as it gives us the fullest

power

and

authority

overany object, is there

lation,

which

has

the

greatest

influence

on

these

passions.

Everything,belonging

to avainman,is the

best that is anywhereto befound. Hishouses,

equipage,

furniture, cloaths,

horses,

hounds,

ex

cel

all

others in his conceit

;

and

it is

easyto

observe, that, from the least

advantage

inany

ofthese, hedraws a newsubject ofprideand

vanity.

Hiswine, ifyouwill

believe

him,has

a

finer

flavour

than

any

other;

his

cookery

is

moreexquisite; his table more

orderly;

his

servants more

expert;

the air, in which he

lives, morehealthful; thefoil, whichhe culti

vates, moresertile; his fruits ripenearlier, and

in

greater persection

:

Such

a thing

is

remark

ablefor

it's

novelty; such

another

for it's anti

quity: This

is the

workmanship of a

famous

artist ; that belonged

once

tosuch

a

prince

or

greatman. All objects, ina

word,

whichare

useful,



OF

THE

PASSIONS.

149

useful, beautiful, or surprizing, or are related

to

such,

may,

by

means

of

property, give

rise

to this passion. Theseall agreein

giving

plea

sure. This alone

is

commonto

them; and

thereforemust bethequality, thatproducesthe

. passion, which

is

their commoneffect. As

every

new

instance

is

a

new

argument, and

as

theinstancesareherewithoutnumber it would

seem,

that this

theory is

sussiciently

confirmed

byexperience.

Richesimplythepowerofacquiringwhat

ever is

agreeable

; and as they comprehend

manyparticular objects of vanity, necessarily

become one of the chief causes of that

passion*

10.Ourpinions of all kindsarestrongly

affected

by

society and

sympathy,

and

it

is

al

most impossible

for

usto support anyprinciple

or sentiment, against the universal consent of

every

one,

with

whom

we

have

any

friendship

or correspondence. But of all

our

opinions,

those,

which

we

formin

ourown

favour

; how

ever lofty or presuming; are, at bottom, the

frailest,

and

the

most

easily

shakenby

the

con-

H

3

tradiction



150

DISSERTATIONI.

tradiction

and

oppositionof others. Ourgreat

concern,

in

this

case,

makes

us

soon

alarmed,

and

keeps

our

passions upon

the

watch: Our

consciousness

of

partiality

still

makes

usdread

a

mistake: And

the very

dissiculty

ofjudgingcon

cerninganobject, which is neverset at adue

distance from us, nor is seenin aproperpoint

of view, makesus hearken anxiously to the

opinions of

others, whoare better qualified to.

fcrm just

opinions

concerning

us. Hence

that

stronglove of fame, with which all mankind

are possest. It is in order to fix and

confirm

their

favourable

opinionof

themselves,

not

from

any original passion, thattheyseektheapplauses

of others.

Andwhen

amandesires to be

praised, it is for the famereason, that a beauty

is

pleasedwith

surveying

herself in a favorable

looking-glass,

and

seeing

the

reflexion

of

her

owncharms.

Tho'

it

be

dissicult

in all points ofspecula*-

tion to distinguish acause,whichencreasesan

effect,

from

one,

which

solely

produces

it

;

yet

in the presentcase

the

phnomenaseem pretty

strong and

satisfactory

in confirmation of the

foregoingprinciple..

Wj?



OF

THEPASSIONS. i51

Weeceiveamuchgreater

fatisfaction

from

the

approbation

of those, whomweourselves

esteem

and

approve

of,

than

of

those, whom

wecontemnanddespise.

Whenesteem is obtained after a longand

intimate

acquaintance, it gratifies ourvanityin

a

peculiar

manner.

The

susfrage

of

those, whoare

shy and-

backward in giving praise, is attendedwithan

additional

relish and

enjoyment,

if wecanob

tain

it

in

our

favour.

Wheregreat

manis

nice

in

his choice © £

favourites,

every

onecourtswith

greater

earnest

ness

bis

countenanceandprotection.

Praise

never

gives

usmuchpleasure, unless

itconcur withour

ownopinion,

and extol us

for

those

qualities, inwhichwechiefly excel.

These

phnomena

seem

to

prove,

that

the

favourable ppinions

of othersare

regarded

only as authorities, or as confirmations of our

ownopinion. Andif they havemoreinflu

ence in

this subject

than in any other,

it is

H

4 easiiy



t-52 DISSERTATIONI.

easily accounted

for

from the

nature

of the

subject.

II.

Thus

sew objects,

however

related to

us, and

whatever pleasure

they

produce,

are

able to excitea

greatdegree

of prideor self-sa

tisfaction

; unless theybealso

obvious

to others,

and

engage the

approbationof the spectators.

Whatdisposition of mind so desirable as the

peaceful, resigned, contented

; which

readily

submits to all the dispenfations ofprovidence,

and

preserves

a constant serenity amidst thfe

greatest

misfortunes

anddifappointments? Yet

this disposition, tho' acknowledged tobeavir

tueor excellence,

is

seldomthe foundationof

great

vanityorself-applause;

havingnobrilliant

or

exterior

lustre,

and

rather

cheering

the

heart,

thananimating thebehaviour

andconverfation.

.Thecase is

the

famewith

many

other

qualities

ofthemind, body, or fortune; and this cir*

cumstance, aswell as thedouble

relations

above

mentioned,

must

be

admitted

to

be

of

conse

quencein theproductionof these passions.

Asecond

circumstance,

which

is

ofconse

quencein this affair,

is

theconstancy

and

dura

tion



OFTHEPASSIONS. r;3

tionofthe

object.

Whatis verycasual andin

constant,

beyond

the

commoncourseofhuman

affairs, gives little joy, and less pride. We

arenotmuchsatisfied with

the

thingitself;

and

are

still less

apt

to seel

anynew

degreeof self-

satisfaction

upon

its account.

We

oresee

and

anticipate

its

change;

which

makes

us

little

satisfied

with the thing

itself

:

Weompare

it

to

ourselves,

whose

existence is

moredurable;

by whichmeans its inconstancy appears still

greater.

It seemsridiculous tomake

ourselves

the

object

of

a

passion,

on

account

of

a

quality

or

possession,

which

is

ofsomuch

shorter

dura

tion,

and attends

usduring so small a partof

ourexistence.

Athird

circumstance,

not

to

be

neglected,.

is, that the objects, in orderto

produce

pride

or

self-value,

mustbe

peculiar

to

us,

orat

least,

commonto uswitha sewothers. Theadvan

tages

of

fun.stiine,

weather,

climate, &c.

di

stinguish

us

not

from

any

of

our

companions,

and giveusnopreserenceorsuperiority.

The

comparison,

which

weareeverymomentapt to

make, presents

noinserenceto

our

advantage.;

andwestill remain,

notwithstanding

these en-

H

5

joyments,



OFTHEPASSIONS: 155

its intrinsic worth

and

value, makesusover

look

those

calamities,

which

we

find

incident

to

every

one,

and causes

usto formanideaof

ourmeritandcharacter,

independentof

them.

Wereashamedof suchmaladiesas

affect

others,

and

are

either

dangerous

or

disagreeable

tothem. Ofthe epilepsy ; because it givesa

horror to everyone

present

:

Of

theitch ; be

cause it

is

insectious

:

Of

theking's evil ; be

cause

it

often

goes to posterity. Men al

waysconsider

the

sentiments ofothers intheir

judgment ofthemselves.

Afourthcircumstance, whichhasanin

fluence on

these

passions, is

general

rules ; by

whichweform a notionof different ranksof

men,suitable to thepowerorrichesofwhich

theyarepossest ; andthis notion is notchanged

by any

peculiarities

ofthehealthor

temper

of

the

persons,

whichmaydeprive them of

all

. enjoyment in

their possessions.

Customrea

dily

carries

us

beyond

the

just

bounds

in our

passions, as well as inourreasonings..

It

may

notbeamissto'observe onthis occa

sion,

that the

influence

of

general rules and

H

6

maxims



i;6DISSERTATIONI.

maximson

thepassions

very

muchcontributes

to facilitate

the

effects of all

the

principles or

internal mechanism, which wehere explain.

For

it seems

evident, that, if

a

person full-

grown,

and

of

the

same naturewith

ourselves,

wereona sudden transported into our world,

he

would

bevery

much

embarrassedwithevery

object, and would not readily determine

what

degreeoflove or

hatred,

ofpride orhumility,

orofany

other

passion should be

excited

by it.

Thepassions are often varied by veryincon

siderable

principles ; and

these

do

not always

play

with

persect

regularity,

especially

on

the

the first tryal. But as customorpractice has

brought to light all these

principles,

and has

settled the

just valueof everything; this must

certainly contribute to the easy production of

the

passions,

and

guide

us,

by

means

of

general

established rules, in theproportions, which

we

ought to observe in presering one object to

another. Thisremarkmay, perhaps, serve to

obviate

dissiculties, that

mayarise

concerning

some

causes,

which

we

here

ascribe

to

particular

passions, andwhichmaybe esteemed too re

fined to

operate

so

universally

andcertainly, as

they

are

foundto do.

SECT.



OFTHEPASSIONS. 157

SECT.II.

1.

IN

runningoverall thecauses, which

produce

the

passionof

pride

or thatofhumility;

it

would

readily

occur,

that the

fame

circum

stance,

if transserred from

ourself

to another

person, wouldrenderhim theobject of loveor

hatred, esteemorcontempt. Thevirtue, ge

nius, beauty, family,

riches,

and authorityof

othersbeget

favourable

sentiments

in

their

be

half;

andtheir

vice, folly, deformity, poverty,

and meanness excite

the

contrary sentiments.

Thedouble relation of impressions and ideas

still operatesonthese passionsofloveandhatred;

as

on

the

former

of

pride

and

humility.

What

evergives aseparatepleasureorpain, and

is

re

latedto anotherpersonorconnected withhim,

makeshimthe

object

ofouraffectionor

disgust.

Hencetoo injury orcontempt is oneofthe

greatest sourcesof

hatred

; services oresteemof

friendship.

2. Some-



OFTHEPASSIONS. i6t

passion is seldom ornever selt without some

mixture

of

tenderness

or

friendship

;

and

envy

is naturallyaccompaniedwithanger orill-will.

Toesire thehappiness

ofanother, fromwhat

ever

motive,

is agoodpreparativeto

asfection

:

Andto delight in another's misery almostun

avoidablybegetsaversiontowardshim.

Evenwhereinterest

is

thesourceof

ourcon

cern, it is commonly

attended

with the fame

consequences.

A

artner

is

a

natural

objectof

friendship; arival ofenmity.

6.Poverty,

meanness,

difappointment,

pro

duce

contempt

and

dislike

: But

when

these

mis

fortunesareverygreat, orare representedtou$

in

very

strong

colours,

they

excite

compassion,

andtenderness,andfriendship.

How

s

this

con

tradiction to be accounted for? The

poverty

and

meanness

ofanother, in theircommonap

pearance,

gives us uneasiness, by a species of

impersect

sympathy;

and

this

uneasiness

pro

ducesaversion

ordislike,

from

the

resemblance

of sentiment. But whenweentermorein

timately

into

another'sconcerns,

andwish for

his

happiness, aswell as seel

his misery,

friend

ship



i6jDISSERTATIONs.

ship or good-will arises, from

the

similar ten

dencyoftheinclinations.

7. Inrespect, there is a mixtureof

humility,

along

with the

esteem or

affection : Incon

tempt, amixtureofpride.

The

morouspassion is

usuallycompounded

ofcomplacencyin beauty,a

bodily

appetite, and

friendship or

affection.

Theclose relation of

these

sentiments

is veryobvious, aswell astheir

origin

from

each

other,

by

means

of

that

rela

tion. Werethereno

other

phnomenonto

reconcile as to the present theory, this alone,

methinks,

weresufficient.

SECT.



OFTHEPASSIONS.

ifcj

SECT.

V.

1.THE

resenttheory

of

the

passions de

pends

entirely on thedouble

relations

of

senti

mentsandideas, andthemutualassistance,which

these relations

lendto each

other.

It

may

not,

therefore, be improper to illustrate these prin

ciples bysomefarther instances.

2.

The

irtues, talents,

accomplishments,

andpossessionsofothersmake

uslove

andesteem.

them

Because

theseobjects excite a pleasant

sensation, which is related

to love

; and

having

also a

relation

or

connexionwith

the

person,

this

union

of

ideas

forwards

the

unionof

senti

ments, according

to

the

foregoingreasoning.

But

suppose, that the person,whomwe

love,

is

also

related

to

us,

byblood,

country,

or

friendship;

it

is

evident,

that

a

species

of

pride

mustalso be excited by his accomplish

ments and possessions ; there

being

the fame

double relation, whichwehave

all

along inr

fisted

on. Theperson is related

to us, or

there

is



r64DISSERTATION L

is

aneasy

transition

of

thought

from

him

tous%

and

the

sentiments, excited

by

his

advantages

and virtues, are agreeable, and consequently

related

to

pride. Accordingly we

find, that

peoplearenaturally

vainof

the good1qualities

orhighfortuneoftheir friendsandcountrymen.

3.

Butit is observable, that,

if

wereverse

theorder

of the passions, thefame

effect.

does

not

follow.

We

ass easily from love

and

af

fection

to

pride and vanity; butnot from the

latter passions

to

theformer,

tho'

all

the

rela

tions

bethefame. We

ovenot

those related

to us

onaccount

ofourown

merit

;

tho'

they

are naturally vain on

account

of our merit..

Whatis the reason of

this

difference? The

transition

ofthe

imagination

to

ourselves,

from

objectsrelated

to

us, is always

veryeasy

; both

onaccountoftherelation, whichfacilitates the

transition,

and

becausewethere pass from re

moter

objects to those

which

are

contiguous.

But

in

pasting

from

ourselves to objects,

related

tous; tho' the

former principle forwards

the

transition of thought, yetthelatter opposes

it

;

and

consequently there

is not the fame

easy

transfusion



OFTHEPASSIONS. i6j

transfusionofpassions frompride to loveas from

loveto pride.

4.Theirtues,

services,

andfortuneofone

man

inspire us

readilywithesteem

and

afsection

for another related to him. Theson of

our

friend

is

naturally entitled to

our

friendship :

The

kindred

of a verygreat

manvaluethem

selves, andare valuedbyothers, on accountof

that relation. Theforce ofthedoublerelation

is here

fully

displayed,

5.Thefollowing are instances of another

kind,

where

the

operation

of

these principles

maytill

bediscovered.

Envyarises

froma su

periority in

others

;

but

it

is

observable,

that

it

is notthegreatdisproportionbetwixtus, which

excites that

passion,

but on

the

contrary, our

proximity.

A

reat disproportioncuts off the

relation of the ideas, and either keepsusfrom

comparingourselves

withwhat is

remote

from

us, ordiminishestheeffects ofthe

comparison.

A

poet

is

not apt

to

envya

philosopher

or

apoetofa

different kind,

ofa

different

nation,

or



166DISSERTATIONI.

orcfa

different

age. All

these

differences,

if

they donotprevent, at leastweakenthecom

parison, andconsequently the paflion.

Thistoo is thereason,whyall objectsappear

great or little,

merely

by a comparison with

thoseofthefame

species.

Aountainneither

magnifies

nor

diminishes

a

horse

in

our

eyes:

Butwhen

a

Flemijh

anda

Welchhorse are

seen

together,

theoneappears

greater

and

theother

less,

than

whenviewed

apart.

From

he

fame

principle

wemay

account

for

thatremark of historians, that

any

party, in a

civil war, or even factious

division,

always

chooseto

call

in a foreignenemyat anyhazard

rather than

submit

to

their

sellow-citizens.

Guicciardin

applies

this

remark

to

the

wars

in

Italy

;

where

therelations

betwixt the

different

states are,

properly speaking, nothing but

of

name,

language,

and

contiguity. Yeteven

these relations,

whenjoined with superiority,

bymakingthecomparisonmorenatural, make

it

likewise more

grievous,

and

causemen

to

search for some other superiority, which

may

be

attended

with no

relation,

and by that

means,mayhavea less sensible influenceonthe

imagination.



OF

THE

PASSIONS.

i67

imagination. Whenwe

cannot

breakthe

asib-

-ciation,

we

seel a strongerdesire to

remove

the

superiority. Thisseems to bethe reason, why

travellers,

tho'commonly

lavish

oftheir

praises

to

the

Chineseand

Persians,

takecareto

depre

ciate those neighbouring nations,

which

may

standupona

footing

of rivalship with

their

na

tive country.

6.Theine arts afford us parallel

instances.

Should

an authorcomposea

treatise,

ofwhich

one

part

was

serious

and

profound,another

light

and

humourous

;

every

onewouldcondemnso

strangea mixture,

and

would blamehimfor

the

neglect

of

all rules

ofart

and

criticism.

Yet

we

accuse not

Prior

for joining his Alma

and

Solomon

in

the

fame

volume;

tho' that

amiable

poet

has

succeededpersectly in the

gaiety

of

the

one,

as

well

as in

the melancholyoftheother.

Evensupposethereadershouldperusethese

two

compositions

without

any

interval,

he

would

seel

little

or

no

dissiculty

in

the

change

of

the

passions; Why but because he

considers

these performances as entirely different; and

bythat breakin the ideas, breaks

the

progress

of



i68DISSERTATIONI,

oftheaffections, andhinders theone from

in

fluencingorcontradictingthe other.

Anheroic

and

burlesque

-design,

unitedin

one

picture, would be monstrous; tho' weplace

two

pictures of so opposite a

character

in the

semechamber,

and

even close together, with-

out

any

scruple.

7.

Itneedsbenomatterof

wonder,that

the

easy -transition of the imaginationshould

have

such

an

influence

on

all

the

passions.

It

is

this

very circumstance,

which forms

all the rela

tions and connexions amongst objects.

We

knowno real connexion betwixt one thing

andanother.

We

know

only,

that theidea of

one

thing

is

associated

with

that

of

another,

and

thatthe imagination

makes

aneasy transition

betwixt

them.

And

as

the

easy

transition

of

ideas,and that of

sentimentsmutually

assist each

other; wemight beforehand expect, that

this

principle

must have

a mighty

influence on

all

our internal movementsand affections. And

experiencesufficientlyconfirmsthetheory.

For



ijoDISSERTATIONL

SECT..

i.ITseemsevident, that reason, ina

strict

sense,

as meaning

the judgment

of

truth and

falstiood,

cannever, ofitself, beanymotive

to

the

will, andcan

havenoinfluencebutfo

far

as

it

touches some passion

or affection. Aljiratl

relations of

ideas

are

the

objectofcuriosity, not

of

volition.

And

matters

offall

where

they

are

neither

good norevil, where theyneither

excite

desire

nor

aversion,

are

totally

indiffer

ent;

and whetherknown

orunknown,

whe

thermistaken or

rightly apprehended, cannot

beregardedas anymotiveto action.

a.

Whats

commonly,ina

popular

sense,

called reason,

and is

so

much

recommended

in

moraldiscourses, is

nothing

but

a

generaland

a

calm passion, whichtakesacomprehensiveand

distant

view

of

its

object,

and

actuates

the

will,

without

exciting

any

sensibleemotion.Aan,

we

say, is diligentmis prosession from rea

son; that

is,

froma calmdesire ofriches and

a

fortune.

A

manadheres

tojusticefrom

reason

;

that



OF

THEPASSIONS.

171

that

is,

fromacalm

regard

toacharacterwith

himself

andothers.

3.

The

fame objects, whichrecommend

themselves to

reason

in this sense of

theword,

are

also the objects of what

we

call

passion,

whenthey arc broughtnearto us, and

acquire

some

other

advantages, either ofexternalsitua

tion, orcongruitytoourinternal temper; and

• by that means, excite a turbulent

and

sensible

emotion. Evil, at a greatdistance,

is

avoided,

we

fay,

from

reason

:

Evil,

near

at

hand,

pro

duces aversion, horror, fear, and is theobject

0/passion.

4.The

common

error

of

metaphysicianshas

lain in ascribing

thedirection

of

the

will

entirely

to one of these principles, and supposing the

other

to have no

influence. Menoftenact

knowinglyagainst

their interest :

It

is notthere

fore

the

view

of

the

greatest

possible

good

which

always

influencesthem. Men

oftencounteract

aviolent passion, in

prosecution

of

their distant

interests

and

designs

: It

is nottherefore the

pre

sent uneasiness

alone,

whichdeterminesthem.

I 2 In



i-z

DISSERTATION

s.

Ingeneral, wemayobserve, that both these

principles

operate

on

the

will

;

and

where

they

are

contrary,

that

either

of them prevails, ac

cording

to

the

generalcharacterorpresent

dispo

sition ofthe person. Whatwecallstrength of

mindimpliestheprevalenceofthecalmpassions

abovetheviolent ; tho' wemayeasily observe,

that there

is no person

so

constantly poflest

of

this

virtue,

as

never, on

anyoccasion, toyield

tothe sollicitation ofviolent asfections arid de

sires. Fromthese variationsoftemperproceeds

thegreatdissicultyofdecidingconcerningthefu

tureactions

and

resolutions

of

men,

where

there

is anycontrarietyofmotivesand passions.

SECT.



OFTHEPASSIONS. i73

SECT.I.

1.WEhall here

enumerate

someofthese

circumstances, whichrender

a passion calmdr

violent,, whichheightenor

diminish

anyemo

tion.

It

is

a

property

in

human

nature, that any

emotion, whichattendsa passion, is easilycon

verted

into it; tho' in their natures they be

originally different from, andevencontraryto

eachother.

It is

true, in orderto causea per

sect

union

amongst

passions, and make- one

produce the other, there

is

alwaysrequireda

doublerelation, according to the theory above

delivered.

But

when

two

passions

are

already

produced

by their separatecauses, and

are

both

present

in

the mind, they readily mingle

and

unite; tho' they havebut one relation, and

sometimeswithoutany.

The

predominantpas

sion

swallows

up

the

inserior,

and

converts

it

into

itself.

The

spirits,

whenonce excited,

easily receivea

change

in their direction ; and

it is natural to

imagine,

that this change will

comefromtheprevailing affection. Thecon-

I

3

nexion



174DISSERTATIONI.

.

nexionis inmanycases closer betwixtanytwo

passions,

than

betwixt

any

passion

and

indif

ference.

When

a

person is onceheartily

in

love,

the

little faults and caprices of

his

mistress, the

jealousies

and

quarrels,

to

which

that

commerce

is

so

subject ; howeverunpleasant

they

be, and

rather

connected

with

anger

and hatred; are

yet

found, in

manyinstances,

togive

additional

force

to

theprevailing

passion.

It is

acommon

artifice of

politicians,

whenthey wouldaffect

any

person very

much

by a

matter

of

fact,

of

which

theyintendto

inform

him,

first

to excite

his

curiosity; delayas long as possible the satis

fying it;

and

bythat meansraise his

anxiety

and impatience

to

theutmost, beforethey

give

him

afull

insight

into thebusiness. They

know,

that his curiosity will precipitate himinto the

passion,

which

they

purpose

to raise,

and

will

assist

the

object

in its influence on themind.

A

oldier,

advancing

to

battle, is naturally

in

spired

with

courage

and

confidence,when

he

thinks

on

his friends andsellow-soldiers;

and

is

struck

withsear andterror,

when

hereflects on

theenemy. Whatever

new

emotion,therefore,

proceeds from

the former naturally encreases

the



OFTHEPASSIONS. 175

(hecourage; as thefameemotion proceeding

from

the

latter,

augments

the

sear.

Hencein

martial discipline, the

uniformity

and lustre of

habit, the regularity of

figures and motions,

with

all

thepompandmajestyofwar, encou

rage

ourselves and

our

allies

;

while

the

fame

objectsin the

enemy

strike terror into us, tho'

agreeableandbeautiful inthemselves.

Hopeis, in itself, anagreeablepassion, and

allied

to

friendship and benevolence;

yet

is it

ablesometimes to blowupanger,

when

that is

the

predominant

passion.

Spaaddita

suscitat

has.

Virg.

2. Since

passions, however

independent,

are

naturally

transfusedinto

each

other,

if

they

arebothpresent at

the

sametime

; it

follows,

that

when

goodorevil

is

placedin sucha

situa

tion as tocause

any

particularemotion, besides

its

direct passionofdesire

or

aversion,

that

latter

passion

must

acquirenew

force

and

violence.

i . >

5.

This often happens, when

any

object

excites contrarypassions. For

it is

observable,

I

4

that



i76DISSERTATIONI.

thatan oppositionof passions commonlycauses

a

new

emotionin thespiritsandproducesmore

disorder thanthe

concurrence

ofany

twoaffec

tions of equal force. This new

emotion

is

easily converted into

the

predominant passion,

and in

manyinstances, is

observedto

encrease

itsviolence,beyondthe

pitch,

at

which

it would

have

arrived,

had

it

met

with

no

opposition.

Hence

wenaturally desire

what is forbid, and

often take a pleasure in performing actions,

merelybecausethey

areunlawful. Thenotion

ofduty, when

opposite

to

the

passions,

is not

always

able

to

overcome

them

;

and

when

it

fails of that influence,

is apt rather

to

encrease

and

irritate them, by

producing

anopposition

in ourmotives

andprinciples.

4. Thefame

effect follows, whether

the

opposition

arises from internal

motives

orex

ternal

obstacles. The

passion commonlyac

quires new

force

in bothcases. Theefforts,

which

the

mind

makesto

surmount

the

obstacle,

excitethespirits, and

enliventhe

passion.

5. Un-



i78

DISSERTATION

I.

compleattheidea, rouzesthespirits, andgives

anadditionalforce

to

thepassion.

7. As despair and security, tho' contrary,

producethesameeffects ; so absence is observed

to have contrary effects,

and

in different cir

cumstances,

either

encreases

ordiminishes

our

affection. Rochefoucaulthas

verywell

remarked,

that absence destroys weakpassions, but

en-

creasesstrong

; asthewindextinguishesa

candle,

but blows upa fire.

Long

absencenaturally

weakens

our

idea,

and

diminishes

the

passion

:

Butwherethe passion is so strong

and

lively as

to support itself,

the

uneasiness,

arising from

absence, encreases

the

passion, and

givesit new

forceandinfluence.

8.Whenthe soul

applies itself

totheper

formance of

any

action, or theconceptionof

any object,

to

which it is

not

accustomed,

there is a certain unpliablenessinthe

faculties,

and

a dissiculty of

the

spirits movingin their

new

direction. Asthis dissiculty

excites the

spirits,

it

is thesourceof

wonder,

surprize, and

ef all theemotions, whicharise fromnovelty;

and



OFTHEPASSIONS.

i79

and is in

itself

veryagreeable, like

everything,

whichinlivens themindto a moderatedegree.

But tho'

surprise

beagreeablein itself, yet as it

puts the spirits in

agitation,

it

not

only aug

ments

our

agreeable

affections, but also out

painful,

according

to

the foregoing

principle.

Hence

every

thing,

that is new, is most affect

ing,

and

gives

us either

more

pleasure

or

pain,

thanwhat,

strictly

speaking,shouldnaturallyfol

low from it. When

it

often

returns

uponus,

the

novelty

wearsoff;

thepassions

subside ;

the

hurry

of

the spirits is over; and

we

surveythe

object

with

greater

tranquillity,

9.The

imagination and affections

have a

close

union together. The

vivacity

of

the

former,

gives forceto

the

latter.

Hence

the

prospect of

any

pleasure, with

which

weare

acquainted, affects usmorethan

any

otherplea

sure, whichwemayownsuperior, butofwhose

naturewearewhollyignorant.

Ofthe

one

we

can form a particular and determinate idea:

The

other,

weconceiveunderthegeneralno

tionofpleasure. . . -

I6 Anv



I80DISSERTATIONI.

.

Anyfatisfaction, which

we

lately enjoyed,

and of

which the

memory

s fresh

and

recent,

operates

on

the

will

with

more

violence,

than

anotherof

which

the

traces

aredecayedandal

most obliterated.

Apleasure,which is suitable to theway

of

lise,

in

which

we

are

engaged,

excites

more

ourdesires andappetites than another,

which

is

foreignto

it.

Nothing is more

capable

ofinfusing any

passion

into

the

mind,

than

eloquence,

by

which

objectsarerepresented

in

thestrongest

and

most

lively

colours. Thebare opinion of another,

especially when

inforced

with

passion, will

cause an idea to have an influence uponus,

tho' that idea might otherwise havebeenen

tirely neglected.

It

is remarkable, that lively

passionscom

monlyattend a

lively imagination.

In this

respect,

a* well as others, theforceof

the

pas

sion depends as muchon ihe

temper

of the

person, as on

the

nature or

situation

of the

object,

6 i

What



OFTHEPASSIONS. i Si

Whats distant,

either

in placeor time,

has

notequal

influence

withwhatis near

and

contiguous.

**

*

»

*

*

*

#

*

I

pretend

nothereto have

exhausted

this

subject.

It

is

sussicient for

my

purpose,

if

I

have

madet appear, that, in theproductionandcon

duct of

the

passions, thereis a certain

regular

mechanism, whichis susceptible of as accurate

a disquisition, as the laws of motion, optics,

hydrostatics,

or

any

part

of

naturalphilosophy.



DISSERTATIONIL

O

F

TR GEDY



DISSERTATION

I.

Of

'Tragedy.

IT

eems

an unaccountable pleasure, which

the spectators of awell-wrote tragedy re

ceive from

sorrow,

terror,

anxiety,

andother

passions, whichare

in themselves disagreeable

and uneasy. Themorethey are touched and

affected,

the

more

aretheydelighted

with

the

spectacle, and as soon as the uneasy passions

ceaseto operate, thepiece is at anend. One

scene

of

full joyand

contentment

and

security

is theutmost, that anycompositionofthiskind

can

bear

;

and

it is

sure

always

to

be

the

conclud

ing

cne. If in

thetexture

ofthe

piece, therebe

interwovenany scenes of satisfaction, theyaf

fordonly

faint

gleams of pleasure, which are

thrownin bywayof variety, and in order to

plunge

the

actors

into

deeper

distress,

by

means

of that contrast and

disappointment. The

wholeart of the poet is employed, in rouzing

andsupporting

the

compassionand indignation,

the

anxiety

and resentment of his audience.

They



OFTRAGEDY. 187

It

is impossiblenot

to

admit

this

account, as

being,

at

least,

in

part

satisfactory.

You

may

observe,

whenthereare several

tables ofgam

ing, that

all thecompanyrun

to

those, where

thedeepestplay is, eventho' they find

not

there

thefinest players. Theview, or

at least,

ima

gination

of

high

passions,

arising

from

great

loss

or

gain,

affects

the

spectators by

sympathy,'

gives

themsome touchesofthefamepassions,

andservesthemfora

momentaryentertainment.

It makesthetimepasstheeasierwiththem,and

is some relief

to that

oppression, underwhich.

mencommonlylabour, when

left

entirely to

theirownthoughtsandmeditations.

Weind,

that

common

lyars

alwaysmagnify,

in their narrations,

all

kinds of

danger, pain,

distress, sickness,

deaths, murders, and

cruel

ties ; as well as joy, beauty,

mirth,

andmag

nificence.

It

is an absurd secret, which they

havefor pleasingtheircompany, fixing their at

tention, and

attachingthemtosuchmarvellous

relations,

by

the

passions

and

emotions,

which

they

excite.

There

s,however,a

dissiculty

ofapplyingto

thepresent

subject, in

its

full

extent,

this so

lution,.



1 88

DISSERTATION

II.

lution, however ingenious and fatisfactory it

may

appear.

It

is

certain,

that

the

fame

object

of distress

which pleases

in a

tragedy,

were

it

really set beforeus, would give the most un

feigned

uneasiness,

tho'

it

bethen

the

most ef

fectual cureof languor and indolence. Mon

sieur Fcntenelle

seems

to have been sensible of

this difficulty ; andaccordinglyattemptsanother

solution

of

the

phnomenon

at least, makes

someaddition

to

thetheoryaboveinentioned

a.

Pleasureand

pain,

fays

he,

« « whichare

two

sentiments'

so

different

in

themselves,

differ

not somuchin their

cause.

From

the

instance

of tickling,

it

appears, that the

movement

ofpleasurepushed a little

too

far,

becomespain; andthatthemovementofpain,

a

little

moderated,

becomes

pleasure.

Hence

it proceeds,

that there

is such

a

thingasasor-

row,softandagreeable: It is apainweakened

anddiminished. Theheartlikes naturallyto

bemovedandaffected. Melancholyobjects

usuit it, and even difastrous and sorrowful,

»

provided

theyare

softened

by some

circum-

stance. It is certain, thatonthetheatrethe

representation

hasalmostthe

effect

of

reality;

*

Reflexions fur

la poetique. §

$6.

«

but



OFTRAGEDY. i89

** but

yet is has not altogether

that esfect.

Howeverwemaybe hurriedawaybythe

spectacle ;

whateverdominionthe

senses

and

imagination

mayusurpover

thereason, there

still lurks

at

the

bottom a

certain

idea of

falshoodin thewholeofwhatwefee. This

idea,

tho' weakanddisguised,

suffices

to

di-

ministi

the pain

which

we

suffer

from

the

misfortunes

ofthosewhom

we

love,

and

to

reducethat affliction to sucha pitch ascon-

verts it into a

pleasure.

Weweep for the

misfortune

of a hero, to

whom

we

are

at-

tached

:

In

the

fame

instant

we

comfort

our-

selves, by reflecting, that it is nothingbuta

fiction : Andit is precisely, that mixtureof

sentiments, which composes an agreeable

sorrow, andtears that delight us. But as

that

affliction,

which

is

caused

by

exterior

andsensible objects, is strongerthanthecon-

* solation, which arises from an internal re-

flection, theyare the effects and symptoms

* of

sorrow,

which ought to prevail in

the

** composition.

This

solution

seems

just

and convincing;

butperhaps itwants still somenewaddition, in

order

tomake

it answerfully thephnomenon,

1 which



OFTRAGEDY. 191

melancholy scene is

represented. The

genius

requiredto paint objects inalivelymanner,the

art employed in collecting

all

thepathetic cir

cumstances, the

judgmentdisplayed

jn

disposing

them the exercise, I say, of these noble ta

lents,

along with

theforce

of expression,

and

beautyof

oratorial numbers,

diffuse

the

highest

satisfactionontheaudience,

and

excite

the

most

delightful movements. Bythis

means,

theun

easiness

ofthe

melancholy

passions

is

not only

overpoweredandeffaced bysomething stronger

ofan

opposite

kind; but

the

whole

movement

of

those

passions

is

converted

into

pleasure,

and

swells the delight, which the eloquence raises

in us. Thefameforce of

oratory,

employedon

anuninterestingsubject, would not please half

so

much,orratherwouldappearaltogetherri

diculous

;

and

the

mind,

being

left

in

absolute

calmnessandindifference,

would

relish none

of

those beauties of imagination or

expression,

which,

if

joinedto passion, give it suchexqui

site entertainment. The

impulse

orvehemence,

arising

from

sorrow, compassion,

indignation,

receivesa

new

directionfromthesentimentsof

beauty. The

latter,

being

the predominant

emotions,

seize thewholemind, and convert

theformer

into

themselves,ar

at least,

tincture

j. them



igz

DISSERTATION

II.

themso

strongly

as totally to alter their

nature

:

Andthesoul, being, at the fametime, rouzed

bypassion, andcharmedbyeloquence, seelson

thewhole,

a

strong

movement, which

is

alto

getherdelightful.

Thefameprinciple takes

place

in tragedy

;

along

with

this

addition, that

tragedy

is

an

imitation, and imitation is always of itself

agreeable. This

circumstanceserves still farther

to smooththe

motions

of

passion, andconvertthe

wholeseeling into oneuniform and

strong

en

joyment.

Objects

of

the

greatest

terror

and

distress please in painting, andpleasemorethan

the

most

beautiful

objects, that appearcalmand

indisferent

. The

affection, rouzing

the

mind,

excites

a

large

stockof

spirit

and vehemence

;

which

is

all

transformed

into

pleasure

by

the

force

of

the

prevailing

movement.

It is thus

» Paintersmakeno scruple ofrepresenting distress

and

sorrow

as well as any other

passion : But

they

seem not to dwell so

muchon these melancholy affections

as

the poets, who, the'

they copyevery

emotion

of

the

human

breast,

yet

pass

very

quickly over

the

agreeable

sentiments.

A

painter

represents

only one

instant

; and if that be passionate

enough, it

i s sure to

affect and

delight the spectator

: Eut nothing can

furnish to the

poet a variety of

scenes

and incidents and sentiments, except

distress, terror,

or anxiety. Compleat

joy

and

fatisfaction i s

attended with

security, and

leaves no farther room for action.

the



OFTRAGEDY, 193

the fiction oftragedy softens the

passion,

byan

infusion

of

a

new

seeling,

not

merely

by

weaken

ing or diminishing the

sorrow.

Youmayby

degrees

weaken

a real

sorrow, till i t ' totally dis

appears ; yetin noneofits gradationswill it ever

give

pleasure

;

except,perhaps,

byaccident, to

a

man

funk

under

lethargic

indolence,

whom

t

rouzes fromthat languid

state.

Toconfirm

this

theory, it

will be

sussi

cient to

produce

other instances,

where

the

subordinatemovement

is

converted

into

the

pre

dominant,

andgivesforce to it, tho' of a dif

serent,

andevensometimes tho' of a

contrary

nature.

Novelty

naturally

excites

the

mind

and

attracts our attention; and

the movements,

which it Causes, arealways

converted into

any

passion, belonging to the object, and join

their

force to it. Whetheran eventexcites

joy

or

sorrow,

prideorshame, angerorgood

will, it

is

sure

to produceastrongeraffection,

when

newand unusual. Andtho' novelty,of

itself, beagreeable, it

enforces

the painful, as

well as agreeablepassions.

K

Had



DISSERTATIONII.

Had

you

any intention

to

move

a

person

extremelyby the narration

of

any event, the

best

method

of encreasing its

effect

wouldbe

artfully to

delay

informing him of. it, and

first

excite

his

curiosity and

impatiencebefore

you

let

himinto the secret. This is the artifice,

practiced

by

Jago

in

the

famous

scene

of

Shakespeare; and

every

spectator is sensible,

that Othello's jealousyacquiresadditionalforce

from

his

preceding

impatience,

and that

the

subordinate passion is here readily transformed

into

the

predominant.

Difficulties encrease

passions

of every

kind;

and

byrouzing

ourattention, and

excit

ing our active

powers,

they. produce anemo

tion,

which

nourishes

the

prevailing

affection.

Parentscommonly

love that child most,

whose sickly infirm frame of body

has

occa

sionedthem

the

greatest

pains, trouble,

andan

xiety

in rearinghim. Theagreeable

sentiment

ofaffection hereacquiresforcefromsentiments

ofuneasiness.

Nothing



OF

TRAGEDY. i95

Nothing

endears so much a

friend

as

sorrowfor his

death. The

pleasure ofhis

com

pany

hasnot so powerfulaninfluence.

Jealousy

is

a painful passion, yetwithout

someshareof it, theagreeableasfection oflove

hasdissiculty to subsist in its full force andvio

lence.

Absence

is

also

a

great

source

of

complaint

amongstlovers,

and

givesthemthe greatestun- -

easiness : Yet

nothing

is

morefavorableto

their

mutual passionthanshort

intervals

ofthat kind.

And

if longintervals be

pernicious,

it

is

onlybe

cause,

thro'

time,

men

arc

accustomed

to

them,

and

theycease

to give

uneasiness. Jealousyand

absence

in

lovecomposethedolce

piccante

ofthe

Italians, which

they suppose so essential to all

pleasure.

Theres a fine observation of theelder

Pliny, which illustrates the principle here in

sisted on.

It is very remarkable, fays he, that

the lajiworksofcelebrated artists, whichthey left

imperfect, are always the most prized, such as

the Iris

of

Aristides,

the Tyndarides of

Nico-

machus,

the

MedeaofTimomachus,and the

Venusof Apelles. Thesearevaluedevenabove

theirfinijhed productions :

Thebroken lineaments

K2 of



OFTRAGEDY.

i97

anceofa real

object,

it maybepainful ; yet is

so

smoothed,andsoftened, andmollified, when

raised bythe

finer

arts, that

it

affords the

highest

entertainment.

Toonfirmthis

reasoning,

wemayobserve,

that

if themovementsof

theimagination

be

not

predominant

abovethose

of the

passion,

acon

trary

effect

follows;

and

the

former,being

now

subordinate, is

converted

into

the

latter, nd

still farther encreasesthe painand

affliction

of

the susferer.

Who

ould

everthink

of

it

as

a

good

expe

dient for comforting

anafflicted parent, toex

aggerate, withall the forceoforatory,the ir

reparable loss, which he hasmetwithby the

death

ofa favorite child

?

The

morepower

of

imagination

and

expression

you

here

employ,

the

moreyouencreaschis despair

andaffliction.

Thehame, confusion, and terror of Ver-

rest nodoubt, rose in proportionto thenoble

eloquence and vehemence of Cicero ; So also

did

his painanduneasiness. These

former

pas

sions were too strong for the pleasurearising

from the

beauties

of

elocution

; andoperated,

K tbo'



198

DISSERTATION

II.

tho' fromthesameprinciple, yetin acontrary

manner, to

the sympathy,

compassion,

and

indignation

of

the

audience.

Lord

Clarendon,

whenhe approaches the

catastropheof

the

royal

party,

supposes, that

his

narrationmust thenbecomeinfinitely disagree

ablei and he

hurries

over the King's

death,

without givingusone circumstanceofit.

He

considers it

as

too horrid

a scene to

becon

templatedwithanysatisfaction, oreven with

out

theutmost

pain

and aversion.

He

himself,

aswellas the

readers

ofthatage,were

too

deeply

interested

in

the

events,

and

selt

a

pain

from

subjects, which

an

historian

anda

reader

ofan

other age would regard

as

the most pathetic

andmost

interesting, and

byconsequence,

the

most agreeable.

An

action, representedin tragedy,

may

be

too

bloodyand

atrocious.

It

may

excite such

movementsof horror as will not softeft into

pleasure ;

and

thegreatest energyof

expression

bestowed

on

descriptions

of

that

nature

serves

only

to augment

ouruneasiness. Such is that

actionrepresented in the ambitious Stepmother,

whereavenerabk old man, raised to the

height

of



tooDISSERTATION

II.

Ovid,

whose

fictions,

tho'

passionateandagree

able, arescarcenaturalor probableenoughfor

painting.

The

sameinversionofthat principle, which

is

here

insisted on,displays

itselfincommon

life,

as in the effects oforatory

and

poetry. Raiseso

the subordinate passion

that

it becomes

the

predominant, it swallows up that affection,

which it beforenourishedand

encreased.

Too

muchjealousy

extinguishes

love:Toomuch

difficulty renders

us

indifferent :

Too

much

sickness

and

infirnfity disgusts

a

selfish and

un

kindparent.

Wh

t

sodisagreeableas the

dismal,

gloomy,

disastrous stories, withwhichmelancholypeople

entertain

their

companions?Theuneasy

passion,

being there raised alone, unaccompaniedwith

any

spirit,

genius,

or

eloquence,

conveys

a

pure

uneasiness, and

is

attendedwithnothingthatcan

soften it into pleasure or

satisfaction.



DISSERTATION

V.

O

F

TH

E

STANDARDF

TASTE.

L



Vf

-/

O

I

T

t

a

3

e.

Id

1 ' . 1 -) - - . T- . j -.w; 2:3 JH

-L- .'.. -j

v s. iu;

twiUJ

oj

Joneuoivc'j

3 y.i ' ' .-..ram

f'om

Al

)o

nol-l

.doijami

- > ....>';- riOT>I* jf- j(;tm5ioi

aiste3r

. - . . ; . - .

'd

f.joji :ijs)j 'in -s..

.

.

/

' . >

.

iy

>

: i

-.

i

-j.-_.

I '

-

. -

« ' .-.

' .

.r ' i. .

. ;

. . j

odw

o*os,.

i

» .--?.

. *

v-

i I

j ; ; Mc'jjiii

InsJlib

. -

. '

- r-'-lnqiui

. ' . r -b I'JV.-

j . . i » -

i

.. j .

iisnojji



206 DISS E

R

T.

AT

IONIV.

general precepts,wherehedelivers any such,

will neverbecontroverted; but

it

is veryob

vious, thatwhenhedraws

particular

picturesof

manners,

and

represents heroism inAchilhsand

prudencein Ulyjsts heintermixesa

muchgreater

degreeofserocity

in

theformer, andofcunning

andfraudin thelatter,thanFtnelonwouldadmit

of.

The

sageUlyjfes in

trje

Greek

poet

seems

to

delight in

lies

and

fictions, and

ofttn employs

them

withoutany necessity

oreven advantage:

But his morescrupulous sonin theFrenchepic

writer

exposes himself to themost

imminent

perils,

rather

than

depart

from

the

exactest

line

of

truth

and

veracity.

Theadmirersandfollowersof theAlcoran

insist

very

much

onthe

excellent

moralprecepts,

which

are

interspersed

throughout

that

wild

per

formance. But it is to be supposed, that the

Arabicwords, whichcorrespondtotheEnglijb,

equity,justice, temperance, meekness, charity,

weresuch

as,

from

the constant use

of that

tongue,

must

always

be

taken

in

a

good

sense

;

andit wouldhavearguedthegreatest ignorance,

notofmorals,

but

of

language,

to havemen

tionedthem withanyepithets, besides thoseof

applauseandapprobation.

But

wouldweknow,

whether



OFTHESTANDARD

OFTASTE.

tt>j

whetherthe pretended prophet had really at

tained

a

just

sentiment

of

morals

?

Let

usattend

i8hJs'narration; andweshall soonfind, that he

bestows praiseonsuchinstancesoftreachery,in-

huinw&ity, cruelty, revenge, bigotry, as are

Utterly incompatiblewithcivilized society. No

steddyruleofright

seems

theretobe

attended

to ;

andeveryactionis blamedorpraised, so

far

only

as ifcis beneficial or

hurtful

to

the

truebelievers.

. 3gi n '- :vj i k- -;',. . ; - - ; - . J

...,;/. .:;:-

i

'iTHE

merit

of

delivering

true

general

precepts

inethics

is

indeedverysmall. Whoever

recom

mendsanymoral virtues, really does

no

more

than is

implied

in theterms themselves. The

people,

whoinvented the word modesty, and

used

it

in a

good

sense,

inculcated

moreclearly

andmuchmoreessicaciously, theprecept,bemo

de/},

than

any

pretended

legislator

or

prophet,

whoshould

insert

suchamaximin his

writings.

Ofall expressions,

those,

which, togetherwith

their other meaning, implya degree either of

blame

or

approbation,

are theleast

liable

to be

perverted

or

mistaken.

.

.

. .

*

.

-

.

'

.'

-

It is verynatural for usto seek .Standard, of

Taste;a

rule,

by whichthe various sentiments

ofmenmaybe reconciled;or at least* a-de-

L4

cision



208

DTS~S

ERTATTOHV.

cfsion

afforded, confirming onesentiment,

and

condemninganother. : „ • • • • : . > - .u. ^.{*

<'..i ' . . < • ; } J . j .

ca

'i.j.jisq jni/n

Theres a speciesof

philosophy,

whichcuts

offall hopesofsuccess in fochanattempt,

and

represents

the

impossibilityof

everattainingany.

standardoftaste. Thedifference, it is

said,

is

verywidebetweenjudgment

and

sentiment. All

sentiment

is

right ; becausesentimenthasare

ferenceto nothing beyond itself, and is always

real,

wherever

a

man

is consciousofit, Buta.'l

determinations

of

the understanding

are not

right

;

because

they

have

a reserenceto

some

thing

beyondthemselves,

to wit, real matterof

fact ; and arenot alwaysconformable to that

standard. Among

a

thousanddifferentopinions

Whichdifferent

menmay

entertain ofthefame

subject,

there

is

one,

and

but

one,

that

is

just

andtrue; andtheonly

dissiculty

is to fix and

ascertain

it.

Onthecontrary,athousanddiffe

rent

sentiments, excited

by

the

fameobject,

are

all right :

Because

no

sentiment

representsWhat

is

really in

the

object.

It

only

marks

a

certain

conformityor relation betwixt the object and

theorgansorfacultiesof themind;

and

if that

Conformity didnot really exist, the sentiment

couldnever

poffibfy

havea

being. ' BeMatyWno

1

'

quality



OF

THE

STANDARDOFTASTE-

aoo

quality

in

thingsthemselves

: It

existsmerely

in

the

mind

which

contemplates

them

;

and

each-

mindperceivesa different

beauty.

Oneperson

mayeven

perceive

deformity,where

anotheris

sensible of

beauty; and

every

individualought

toacquiescein his

own

sentiment, withoutpre

tendingto regulatethose of others. Toseek

thereal beauty, or real deformity is as fruitless

an

enquiry,

as to pretendto alcertain

the

real

sweet

or real

bitter. According

to

thedisposition

of

the

organs,

the

fame

object

maybebothsweet

and

bitter ;

and

theproverb has justly deter

mined

it

to

be

fruitless

to

dispute

concerning

tastes. It is verynatural, and even quitene

cessary, to extendthis

axiom

to

mental,

as well

asbodilytaste ; andthuscommonsense, which

isso often atvariancewithphilosophy,especially

with

the

sceptical

kind,

is

found,

in

one

instance

at

least,

toagreein pronouncingthe

farne

de

cision

. j .

- .: . : - .

Butthough this axiom, by passing into a

proverb,

seems

to

have

attained

the

fanction

of

commonsense ;

there

is certainly aspecies of

commonsense which

opposes

it,

oratleast serves

to modify and restrain it. Whoeverwould

afleitanequalityofgeniusand

elegance

betwixt



2io

D

I S S

E

R

TA

T

O

IV. .

Ogilby and Milton, or Bunyan and Addisony

would

be

thought

to

desend

no

kss

an

extrava

gance, than

if

he

had'maintained

amolehill to

beas htghas

Teneriffe,

or a pond as extensive

as theocean.

Though

there

may

be

found

per

sons,

whogive

thepreference

totheformerau

thors

;

no

one

pays

attention

to

such a

taste

;

andwe

pronouncewithout

scruplethe

sentiment

bf'these

pretended

critics to beabsurd

aHS

ridN

culous. Theprinciple of thenatural equality

oftastes is then

totally

forgot;

and

while

we

ad

mit

of

it onsomeoccasions,

where

the objects

seemnearanequality, it

appears

anextravagant

paradox, or ratherapalpable

absurdity,

where

objectsso

disproportioned

arecomparedtogether.

:.*....'.. .. i . .

, i . i

It

is

evident, that noneofthe rules ofcom

position

are

fixed

by

reasonings

a

priori,

or

can

beesteemed abstract conclusionsof the

under

standing, from comparing thosehabitudes and

relations of ideas, which are eternal and im

mutable.

Theirfoundation is the fame

with

that

of

all

the

practical

sciences,

experience

;

nor

aretheyany

thing

but

generalobservations,

concerningwhat hasbeen universally found to

pleaseinall countriesandin all ages. Manyof

the

beauties

ofpoetry

and

even of eloquence



OFTHESTANDARDOF

TASTE, zi

i

arefoundedon

falshoodandfiction, on

hyper

boles, metaphors, andanabuseorperversionof

expressions from their natural meaning. To

checkthesallies ofthe

imagination,

andto re

duce

every

expression

to

geometrical truthand

exactness,wouldbethemostcontraryto thelaws

ofcriticism

; becauseit

would

produce

a work,

which,

by

universal

experience

has

been

found

the most insipid

and

disagreeable. Butthough

poetry

cannever

submit

to exact truth,

it

must

beconfinedby rules of art, discovered to the

authoreither

by

genius

orobservation. Ifsome

negligent

or

irregular

writers

have

pleased,

they

have

not pleased

by

their transgressions

of rule

ororder, butin spite of these

transgressions

:

They

have

possessed

other

beauties,

which

were

conformableto just criticism ; andthe

force

of

these

beauties

has

been

able

to

overpower

cen

sure, andgive

the

mindasatisfaction superiorto

thedisgust

arising

fromtheblemishes. Arioso

pleases; but

not

byhis monstrous

and

impro

bablefictions, byhis

bizarre

mixtureof the

se

rious

and

comic

styles, bythewantof

coherence

in his stories, orby the continual interruptions

of

his narration. Hecharms by the

force

and

clearness of

his expression,

by

the

readiness

and

variety of his

inventions,

andby

his natural

L pictures



*i DI S SERTATIONIV.

picturesofthe passions, especially

those

of

the

gayand

amorous

kind

:

And

however

his

faults

maydiminish

oursatisfaction, they

are

notable

entirely todestroy it. Did ourpleasure really

arisefromthoseparts ofhis poem,

which

wede

nominate faults,

this

wouldbeno

objection

to

criticism

in

general :

It

would onlybe an ob

jection

to

those particular rules

of

criticism,

which

would

establish such circumstancesto be

faults,

andwouldrepresent

themas

universally

blameable.

If they are

sound

to

please,

they

cannot

be faults; let the

pleasure,

whichthey

produce, be

ever

so

unexpected

and

unac

countable.

Butthough ail the general

rules

of art are

soundedonlyonexperience

and

onthe

observa

tion

of

the

common

sentiments

of

human

nature,

we

mustnot

imagine,

that, onevery

occasion,

theseelings ofmen

will

beconformableto these

rules. Those finer

emotions

of

the

mind

are

of avery

tenderand delicate

nature, and

require

the

concurrence

of

many

favourable

cir

cumstancesto

makethem

playwith

facility

and

exactness, according to their general and esta

blished principles. Theleastexteriorhindrance

to such

small

springs, ortheleast internal

dis

order,



OF

THE

STANDARDOFTASTE,tij

order,

disturbs

their

motion,

and confounds

the

operation

of

the

whole

machine.

When

we

would

makeanexperimentof this nature,and

Would

try

the

force of

any

beautyordeformity,

we

mustchoosewith

care a proper

time and

place, andbringthefancy to a suitable situation

and

disposition.

Aperfect serenity of mind, a

recollection

of

thought,

a

dueattention t<> the

object ; if anyofthese circumstancesbewanting

ourexperimentwill be fallacious, andweshall

be

unable

to

judge

of

the

catholic anduniverfal

beauty. Therelation, whichnaturehasplaced

betwixttheformandthe sentiment,will at least

be moreobscure; and it will require greater

accuracytotraceand

discern

it.

We

hall be

ableto ascertain its insluence not somuchfrom

theoperationofeachparticular

beauty,

as from

the

durableadmiration,

which

attends

those

works,

that havesurvived

all

the caprices of

mode

andfashion, all the mistakesofignorance

andenvy.

The

fame

Homer,

who

pleased

at

jithenf

andRometwothoufandyearsago,is still admired

at Paris and at London. All the changesof

climate,

government,

religion, and language

havenot beenable to obfcure

his

glory. Au-

.

- - .

thoiity



2i4DISSERTATION.

V.

thorityorprejudicemaygivea

temporaryvogue

to a

bad

poet

or

orator;

but

bis

reputation

will

never

bedurableorgeneral.- Whenhis

comr

positions arc examined by posterity or by

so-,

reigners,

theenchantment is dissipated, and

his-

faults

appear

in their truecolours. Onthecon

trary, a

real

genius,thelonger

hisworksendure,-

andthe morewide theyare spread,

the

more

sincere is

theadmiration

which

he

meetswith.

Envyand jealousy have

too

muchplacein a

narrowcircle ; and even familiar acquaintance

with

his

person

may

diminish

the applause

due

to

his

performances

:

But

when

these

obstructions

are removed,

the

beauties, which

arenaturally

fitted to

exciteagreeable

sentimentsimmediately

display

their energy; and while theworld en

dures, they maintain their authorityover the

minds

of

men.

It appearsthen, thatamidst all thevariety

and

caprices

of taste, there

are certain

general

principles of approbationorblame, whose in

fluence

a

careful

eye

may

trace

in

all

operations

ofthe mind.Someparticular formsorqualities*

fromtheoriginal structure oftheinternal fabric,

arecalculatedto

please, and

othersto

displease

;

and

if

theyfail oftheir effect in

any

particular

instance,



OF

THE

STANDARDOFTASTE. 215

instance, it is fromsomeapparent

desect or

im

persection

in

theorgan.

A

man

in

a

sever

would

not insist onhis palate as abre to decide con

cerning

flavours ;

nor

would one, affected with

the

jaundice,

pretend

to givea

verdict with

re

gardto colours. In eachcreature,

thereis

a

soundand

a

defective

state

;

and

the

former

alone

canbe

supposed to afford us atruestandard

of

taste and

'sentiment.

If inthesoundstateof

the

organs,

therebeanentireoraconsiderableuni

formity of

sentiment amongmen,wemay

thence

deriveanideaof the persect and uni

versal beauty

; in like manneras

theappearance

ofobjects inday-light to theeyeof a

man

in

health is denominated theirtrueandreal colour,

evenwhile

colour

is allowedto be merely a

phantasmof

the

senses.

Manyandfrequentare thedesects

in

the

in

ternal

organs, which

preventorweakenthe in

fluenceofthosegeneral principles,onwhichde

pends our sentiment

of beauty or deformity

Though

some

objects,

by

the

structure

of

the

mind,be

naturally

calculatedto give

pleasure, it

is not to beexpected, that

in every

individual

thepleasurewill be

equally

selt. Particularin

cidentsandsituations occur, whicheitherthrow

*.* -

a

false



2i6DISSSR

TAT

ONIV.

a

false

light

on

the

objects,

or

binder

the true

from

conveying

to

the

imagination

the

proper

sentimentandperception. i; r . v

.. . .m v

i) .1 y, i i - i ' j v

;-(d y'jlt eavf.

Onebvious cause, whymanyfeel not

the

proper

sentimentofbeauty, is

the

wantofthat

delicacy of

imagination,

which

is

requisite t r

convey a sensibility of those

finer

emotions.

This

delicacy

every

one

pretends

to

: Everyone

talksof it ; andwouldreduceeverykindof

taste

orsentiment to its standard. But as ourinten

tion in this

dissertation

is tominglesomelightof

-the

understanding

with

the

feelings

of

sentiment,

it will be

proper

to giveamoreaccuratedefi

nition

of delicacy, than

has

hithertobeen:at

tempted. Andnot to draw our philosophy

fromtooprofounda source,weshall have re->

course

to a

noted

story

in

DonQuixote.

jTis with good reason, fays Sancho tOj.tbe

squire

with

thegreat

nose,that I pretendto have

a

judgment

in wine : This is aquality hermit-

taryin

our

family. Twofmy

kinsmen

were

oncecalled to givetheir

opinion

of a hogshead,

which was

supposed

tobeexcellent, being old

andof

agoodvintage. One

of

them

tastsft&

i

considers

it, and

after mature reflection .pro

nounces



OF

THESTANDARDOF

TASTE.2i7

nounces

the

wineto begood, wereit not for a

small

taste

of

leather,

which

he

perceived

in

it.

Theother, aster using the fame precautions,

givesalso his verdict in favourofthewine; but

with

the

reserve of a

taste

of iron,

which

he

could easily distinguish.

Youcannot imagine

howmuchtheywere bothridiculed for their

judgment. Butwholaughed in the

end

? On

emptying the hogshead, there was found at

thebottom, an

oldkey

with a

leathern

thong

tied to it.

The

great

resemblance

between

mental

and-

bodilytaste

will

easily

teachusto applythis

story.

Though

t

becertain, thatbeautyanddeformity,

nomorethansweetandbitter, arenotqualities

in objects, butbelong entirely to thesentiment,

internal

or

external

;

it

must

be

allowed,

that

thereare certain qualities

in objects,

which

are

sitted bynaturetoproducethose particular feel

ings. Nows these

qualitiesmay

be

found

in

asmalldegreeormaybemixtand confounded

with

each

other,

it

often

happens,

that

the

taste

is

not

affected

with suchminutequalities,

oris.

not

abletodistinguish

all

the

particular

flavours,

amidstthedisorder, inwhichtheyarepresented.

Wherethe

organsare

sofine, as toallownothing



220DISSERTtrblt1IVa.' '

ofeachpart, notwithstandingits minutenessand

its contusionwiththe rest. Inlike manner, a

quick

andacuteperceptionofbeautyanddefor

mitymust be

the

persectionofour

mental

taste,

nor

canamanbe

fatisfied

withhimself, while

he

suspects,

that

any

excellenceor

blemish

ina

discourse has passed himunobserved. In this

case,

the

perfection

ofthe

man,

and

the

persec

tionof

the

sense or

seeling, are

foundto beunited.

Aery delicate

palate,

on

many

occasions,

may

bea

great

inconveniencebothto a

man

himself

andto his friends ; but a delicate tasteofwitor

beauty

must

always

be

a

desirable

quality

; be

causeit is thesource of all thefinest andmost

innocentenjoyments, ofwhich human

nature

is

susceptible.

In this decision,

the

sentiments

of

all

mankindare agreed. Whereveryoucan

fix

or

ascertain

a

delicacyof

taste,

it

is

sure

to

beapprovedof;

and

the

best

wayoffixing It is

to

appeal

to those modelsand principles, which

havebeenestablished bytheuniformapprobation

andexperienceofnationsandages.

But though therebe naturallya verywide

difference inpointofdelicacybetween

one

person

andanother, nothingstendsfurtherto encrease

andimprovethis talent, thanpraftlct in a par

ticular



OF

THE

STANDARD

OF

TASTE,azt

ticular

art,

andthefrequent surveypr

contem

plationofa

particular

speciesofbeauty.

Whe

objects

of

any

kind

are

first

presented

to

the

eje

or

imagination, the

sentiment,

which. a tnds

them, is

obscure

and

confused

: and. the

min4

is,

ina

greatmeasure,

incapableofpronouncing

concerning their merits ordesects. The

taste

cannot

perceive

the

several

excellencies

of

the

performance; muchless distinguish the- partir

cularcharacterof each excellency, andascec-

tain its

quality

and

degree.

Jf it.pranouncethe

wholein general to be beautiful or. deformed

*ti §

the

utmost

which

can

be

expected';

and

eventhisjudgmentaperson, so unpractised, will

beapt to deliver with great hesitation andre.

serve. But

allow

him

to

acquire

experiencein

thoseobjects, his seeling becomes moreexact

andnice: Henot only perceives

the beauties

and

desects ofeach

part, but

marks

the

distir*-

guishingspecies ofeach quality, and assigns it

suitable praise orblame. Alear and distinct

sentiment

attendshimthroughthewholesurvey

ofthe

objects

; and he discerns that veryde

gree

and

kind

of

aaprobation or

displeasure,

whicheachpart is naturally fitted to produce.

The.

mist

dissipates, which-

seemed

formerly

to

hangover the

objsctj: .The

*rgan

acquires

. .

.*

greater



222 DI

S St

R

T

AT0:N

IV.'

greaterpersection in its operations;

and

canpro

nounce,

without

danger

of

mistake,

concerning

the

merits

of

each

performance.

In

a

word,

the fameaddressand dexterity,

which

practice

givesto

the

executionof

any

work,

is

also ac

quired, by

the

famemeans,in

the

judgingof

it.

. 1 . ti . *

So

advantageous

is

practice

to

the

discernment

ofbeauty, thatbeforewecanpronouncejudg

mentonanyworkofimportance,

it

will even

be

requisite,

that that very individual perform

ancebe more than once

perused

by

us,

and

be

surveyed

in

different

lights,

with

attention

anddeliberation.

There

is

a flutter or hurry

of

thought, whichattends

the

first

perusal ofany

piece,

and

which confounds

thegenuin senti

mentofbeauty. Thereferenceof theparts is

not

discerned

:

The

true

characters

of

style

are

little

distinguished

: Theseveral

persectionsand

desects

seemwrappedup in a

species

ofconfu

sion,

andpresent themselves indistinctly to

the

imagination.

Notto

mention,

that

there

is a

species

ofbeauty, which, as

it

is florid

and

su

perficial,

pleases at

first;

butbeing

found

incom

patible witha just expressioneither.ofreason or

passion,

soonpalls

upon

the

taste, andis then

re

jectedwith

disdain,

at

least

ratedatamuchlower

value. It



OFTHE

STANDARD

OF

TASTE.

223

Ifis impossibleto continuein the practice of

contemplating

any

order

of

beauty,

without

being

frequentlyobligedto form comparisonsbetween

theseveral species

and

degreesofexcellency,and

estimating their

proportion

to each other. A

man,whohashad

no

opportunityofcomparing

the

different

kinds

ofbeauty,

is

indeed

totally

un

qualified to pronounce anopinionwithregard

toanyobjectpresented

to

him. Bycomparison

alone

we

fix theepithetsof

praise

orblame,and

learn

how

to assign theduedegreeofeach.The

coarsest

dawbing

of a sign-post containsa cer

tainlustre ofcoloursandexactnessofimitation,

which

are

so far beauties, andwould affect

the

mind

ofapeafantorIndianwith

thehighest

ad

miration. The

most

vulgarballads arenot

en

tirely

destitute

of

harmony

or

nature; andnone

but

a

person, familiarized

to

superior

beauties,

wouldpronouncetheirnumbersharsh,ornarra

tion

uninteresting.

A

reat

inseriorityofbeauty

givespainto a

person

converfant in

the

highest

excellencyof the kind, and

is

for that

reason

pronounced

a

deformity

:

As

the

most

finished

object,

withwhich

weare

acquainted,

is

natu

rally supposed to

have

reached

the

pinnacle

of

perfection,

andto be

entitled

to the

highestap-

.' • '* plause.



« Z4

DISSERTATIONV,

plause.

A

manwhohas

had

opportunitiesof

seeing,

and

examining,

andweighingtheseveral

performances,

admired

in

different

ages

and

na

tions, can

alone

rate the

merits

ofaworkexhi

bited to

his view, and aflign its properrank

amongtheproductionsofgenius.

But

to

enable

himthe

more

fully

to

execute

this undertaking, hemust preserve hismindfree

from

all

prejudice, andallownothingtoenterinto

hisconsideration, buttheveryobject, which it

submitted

to

his

examination.We

mayobserve,

that everyworkofart, in ordertoproduceits

dueeffect on the mind, must besurveyed

in

a

certain

point

of view, and

cannot

be fully re

lished by persons,

whose

situation,real or

imagi

nary, is notconformableto that requiredby

the

performance.

Anoratoraddresses

himself

to a

particular

audience,

andmust

have

a

regard

to

theirparticular genius,

interests,

opinions, pas

sions,

and

prejudices

; otherwisehehopes

in

vain

to

govern their

resolutions, and

inflame

their

affections. Should theyevenhaveentertained

some

prepossessions

against

him,

however

unrea

sonable, hemust

notoverlook

this

difadvantage;

butbefore

heenters

uponthesubject, must

en

deavourto

conciliate

their affection,

and

acquire

their



OF

THESTANDARD

OF

TASTE,ilj

please by

means

of

the

passions and the imagi

nation. Theseendswemust

carry constantly

inour

view,

when

we

peruse

any

performance

;

andwemust beableto judgehowfar themeans

employedareadapted

to their respective

purposes.

Besides, every kind cf composition, evert the

mostpoetical,

is nothingbut

a

chain

ofproposi

tions

and

reasonings;

not

always

indeed

the

justest and most exact, but still plausible and

specious,however

disguised bythecolouring of

the imagination. Thepersons,

introduced

in

tragedyand

epic

poetry, must

be

represented

as

reasoning

and

thinking,

and

concluding

and

acting, suitable

to

their

charactersand

circum

stances

;

and

withoutjudgment, as well as taste

andinvention,

a

poetcanneverhope

to

succeed

in so delicateanundertaking. Notto mention,

that

thesameexcellence

of

facultieswhichcon

tributes to the

improvement

ofreason, thesame

clearnessofconception,

the

same exactness of

distinction,

the

fame

vivacity

ofapprehension,are

essential

to

the

operationsoftruetaste,

andareits

infallible concomitants. Itleldom,ornever

hap

pens,

that

a

man

of

sense,

who

has

experience

in

any

art,

cannotjudgeofits beauty; andit is

no

less rareto meetwitha man,

who

hasa just

taste, without

asoundunderstanding.

M

Thus,



iz8

DISSERTATIONV.

Thus,though

the

principles

of

taste

be

uni

versal, andnearly, ifnot

entirely

thesame

in

all

men yet

sew

are qualified to givejudgmenton

anyworkofart,or

establish theirownsentiment

as

the

standardof

beauty.

The

organs

of

inter

nal sensation

are

seldom

so

persect

as toallow

the general

principles

their

full

play,

and

pro

ducea seelingcorrespondent to thoseprinciples.

Theyeither labour under some desect, orare

vitiated bysomedisorder; and bythat

means,

excite a

sentiment,

which maybepronounced

erroneous.

When

the

critic

has

no

delicacy,

he

judges without any distinction,

and

is

only

affected bythegrosser

and

morepalpablequalities

cftheobject : Thefinertouchespass unnoticed

and disregarded. Wherehe is not aidedby

practice,

his

verdict

is

attended

with

confusion

andhesitation. Wherenocomparisonhas been

employed,

the

most frivolous beauties, suchas

rathermerit

thename

of

desects, are theobjects

ofhis admiration. Whereheliesunderthein

fluence

of

prejudice,

all

his

natural

sentiments

areperverted.

Where

good sense

is

wanting,

he

is not qualified

to

discern thebeauties

ofde

sign and reasoning,whichare the highestand

most excellent. Undersome oxotherofthese

4 imper



OFTHESTANDARDOFTASTE.229

impersections, the generality of

men

labour;

andhencea

true

judge

in

thefiner

arts is

ob

served, evenduring the most polished ages,

to

beso rare a

character

:

Strongsense,

united to

delicate sentiment, improvedby practice, per

sected

bycomparison, andclearedofall

preju

dice, can alone entitle critics to this valuable

character; and

the

joint

verdict

ofsuch,

where-

evertheyare to be

found,

is

the

true

standard

oftaste

and

beauty.

Butwhere

are

such

critics to

befound?

By

what

marks

are

they

to

be

known

?

Hows

di

stinguish them from pretenders

?- These

que

stions

areembarrassing

; andseem to

throw

us

back into the fameuncertainty, from which?

duringthecourse

of this dissertation, wehave

endeavoured

to

extricate

ourselves.

Butifweconsider

thematter

aright, these

are

questions

of fact, notofsentiment. Whe

ther

any

particular

personbeendowed

with

good

sense

and

a

delicate

imagination,

free

from

pre

judice,mayoftenbe

thesubject

ofdispute,

and

be liable

to

great discussion and

enquiry

:

But

that sucha

character is valuable and

estimable

will be agreed by all mankind.

Wherethese

M doubt*



2)0 DI S8 ERT

A

TIONIV. .

doubtsoccujVmencandonomorethanin other

disputable

questions,

which

are

submittedto

the

understanding

:-

Theymustproducethebest ar

gumentswhichtheirinventionsuggeststo them;

theymostacknowledgea trueanddecisivestan

dard to txist somewhere, towit, real existence

andmatter

offact ; andthey must haveindul

gence

to

such

as

differ

from

them

in

their

ap

peals to this standard. It is sussicient for our

present purpose, if wehave proved, that

the

taste of all individuals is not upon an equal

footing, andthat somemenin general, however

dissicult

to

be

particularly

pitched

upon,

will

be

acknowledgedbyuniverfal sentiment to have a

preserenceaboveothers.

•

Butin reality thedissiculty offinding, even

in

particulars,

the

standard

of

taste,

is

not

so

great

as is represented.

Though

in speculation,

wemayreadilyavowa certain

criterion

in sci

enceanddeny it insentiment,thematter

is

found

in practice to

be

much

morehard

to ascertain in

the

former.case thaninthelatter.

Theories

of

abstract

philosophy,

systemsofprofoundtheology

haveprevailedduring

one

age: In a

successive

period, these

have been univerfally exploded :

Theirabsurdityhasbeendetected: Othertheo

i

ries



OFTHESTANDARDOFTASTE. 23*

ries

and

systemshavesupplied theirplace, which

again

gave

way

to

their

successors :

And

nothing

hasbeen

experienced

moreliabkto

the

revolu

tionsofchanceandfashion thart thesepretended

decisionsofscience. Thecafe

is

notthefame

withthebeautiesofeloquenceand

poetry.

Just

expressions

ofpassion

and

nature are sure, aster

a little time, to gainpublicvogue, whichthey

maintain for ever. jirifiotlenWt PIaio,

and

Epi

curus arid Defcaripi may.successively yield to-

eachother: BtTerenceandVirgilmaintainan

universal,

undisputed

empireover

theminds

of

men.

The

abstract

philosophy

of

Cicero

has

lost-

itscredit : Thevehemenceof his oratory is still

theobjectof

our

admiration.

Though

menof

delicate

taste arerare,the

areeasily to be distinguished in society, by

the

soundnessof

their understanding andthe

supe

riority

of

their faculties abovethe

rest ofman

kind.

The

ascendant,

whichtheyacquire,gives

a prevalence to that lively approbation, with

whichthey

receive

any productionsof

genius,

and

renders

it

generally

predominant.

Many

men,when

left to

themselves,

have

but

afaint

and

dubious

perceptionofbeauty, whoyet

ara

capableof

relilhing

anyfine

stroke, which

is

pointedouttothem. Every

convert

tothead-

M

miration



z32 'fl'W'sfe

rA?T

I'ON

IV.

miration

ofthe true poetororatoris thecauseof

some

new

conversion.

And

though

prejudices

may

prevail

for a time, theyneverunitein cele

bratinganyrival to

the

truegenius, but

yield

at

last to theforce of

nature

andjust sentiment.

Andthusthoughacivilized nationmayeasily be

mistakenin the choiceoftheir admiredphiloso

pher,

they

never

havebeen

found

long

to

err

in

their

affection

fora

favourite

epicortragicauthor.

But

otwithstanding

all ourendeavoursto

fix

a

standard

of

taste, andreconcile

thevariousap

prehensions

of

men,

there

still

remain

two

sources

of variation,

which, tho' theybenotsusficient

to

confoundall theboundaries

ofbeauty

and

de

formity, will

often

serve to vary

thedegreesof

Airapprobation

or

blame.Theone

is

thediffe

renthumoursof

particularmen

theother, the

particular

manners

and

opinionsof

ourage

and

country.Thegeneralprinciples oftaste areuni

forminhumannature: Where

men

vary in

theirjudgments,somedesector

perversion

inthe

faculties

maycommonly

be

remarked;pro

ceeding

either

from

prejudice,

from

want

of

practice, orwantofdelicacy; andthereis just

reasonfor approving

one

taste

and

condemning

another. Butwherethereis sucha diversity in

the

internal frame

or

external

situation asis

en-

-i-

-- -t

« tirely



OFTHE

STANDARDOFTASTE.Z33

tirelyblamelessonbothsides,and

leavesno

room

to

give

one

the preserence

above

the

other

;

in

thatcaseacertain

diversity

of

judgment

is un

avoidable, andweseek in vainfor a

standard,

bywhichwecan reconcilethecontrary senti

ments.

1 -

A

young

man,

whose

passions

are

warm,

will

bemoresensiblytouchedwithamorousandten

derimages, thana

manmore

advanced

inyears

who

takes

pleasurein

wise

andphilosophical

pre-

sections concerning

the

conduct oflise

and

mo

deration

of

thepassions. At

twenty, Ovid

may

be

the

favourite

author

;

Horace

at

forty

;

and

perhapsTacitusat fifty. Vainlywouldwe, in

suchcases, endeavourto enter into the senti

mentsof

others,

and

divest ourselves

of those

propensities, which

arenaturalto us.

We

huse

our

favourite

author

as

we

do

our

friend,

from

aconformitylofhumoursanddispositions. Mirth

orpassion,

sentiment

or reflection; whichever

Ofthesemostpredominates in

our

temper, it

givesus a peculiar sympathywith thewriter,

whoresemblesus;

Oneersonis morepleasedwiththesublime;

anotherwith

the

tender; athird withraillery.

Onehasastrongsensibility to blemishes,

and is

extremely

studious ofcorrectness : Anotherhas

?o

.

M

a

more




not so sensibly

touched

withthem. For this

reason,comedys

not

transserred easilyfrom

one

ageornationto another. ArenchmanoxEng-

UJhttian is notpleased withthe

Andria

ofTerence,

orCili'taof

Macbiavel,where

the fine

lady,upon

whomll

the play

turns,

neveronce

appears

to

thespectators, but is always kept behind

the

scenes,

suitable

to

the

reserved

humour

of

the

antient

Greeks

andmodern

Italians.. A

manof

learningand

reflection canmakeallowance

for

these peculiarities

of

manners

;

but

a

common

audience cannever

divest

themselves so

far.

of

their usual ideas

and

sentiments

as

to

relish

pic

tureswhich

no

wayresemblethem.

And

here

there

occurs a reflection, which

may,perhaps, beuseful

in examiningthe cele

bratedcontroversy concerning antient andmo

dern

learning

;

where

we

often

find

the

one

side

excusing

anyseeming

absurdity in theantients

from themannersoftheage, andtheothers

re

fusing

to

admit

this

excuse,

orat

least,

admit

ting it only

as

an

apologyfor

theauthor, hot

for

the

performance.

In

my

opinion, the

pro

perboundsin this subjecthaveseldombeenfixed

betweenthecontending parties.

Where

anyin

nocent peculiarities ofmarinersarerepresented,

suchas thoseabovementioned, theyought cer-

't 3i

'M'63ir'- -'

' '

' •

tainly



236DISSERTATIONV.

tainly

to

beadmitted; and

a

man

whos

shocked

withthem, givesanevidentproofoffalse deli

cacy

and

refinement.

The

poets

monument

more

durablethanbrass-, must

fall

to the ground like

commonbrick orclay, werementomakeno

allowancefor thecontinual

revolutions

ofman

nersandcustoms, andwouldadmitnothingbut

what

was

suitable

to

the

prevailing

fashion.

Must

wethrowaside thepictures of our ancestors,

becauseoftheir ruffsandfardinyiles ? Butwhere

the

ideas

of

morality

and

decency

alter from

one

ageto another, andwherevicious mannersare

described, withoutbeing

marked

withtheproper

characters of blame and disapprobation; this

mustbe

allowed

to disfigurethepoem,andto be

areal deformity. I cannot, nor is it properI

should,enterinto such

sentiments

;

andhowever

Imayexcusethepoet,onaccountofthemanners

of

his

age,

I

never

can

relish

the

composition.

Thewantof

humanity

andofdecency, socon

spicuous in

the

charadters drawnby

several

of

the

antient poets, even

sometimes

by

Homer

andtheGreektragedians, diminishesconsidera

blythemeritof theirnobleperformances, and

gives modern

authors

a

great

advantage over

them. Werenot interested in thefortunes

andsentiments

of suchroughheroes :

We

re

displeased to find

thelimits

ofviceand

virtue

so

con




confounded

Andwhatever

indulgence

we

may

givethewriteronaccountofhis prejudices, we

cannot

prevail

on

ourselves

toenterinto

hisscn-

timcnts,orbearanaffection to characters,which

weplainly

discover

to bebla-meable.

Thease

is

not

the

famewithmoral

princi

ples

as

with

speculative

opinions of

any

kind.

Theseare incontinual fluxandrevolution.

The

son

embraces

a

different

systemfrom

the

father.

Nay,therescarce is any man,who

can

boastof

greatconstancyanduniformityin this particular.

Whateverspeculative errorsmaybefoundinthe

polite

writings

of

any

age

or

country,

they

de

tract but little

from

the

valueof thosecomposi

tions. There

needsbut

a certain turnofthought

or

imagination

to

make

us

enter

into

all theopi

nions,whichthenprevailed, andrelishthesen

timents

or

conclusionsderived

from

them.

But

averyviolent effort is requisite to change our

judgment

of

manners,

and

excite sentiments

of

approbationorblame,loveor hatred, different

from those to whichthemindfromlongcustom

has

been

familiarized.

And

where

amans

con

fident

of

the

rectitude

of

that

moral

standard,

by

which

he

judges,

he

is

jujllyjealousof

it, and

will

notpervertthe sentimentsof his

heart

for amo

ment,

incomplaisanceto anywriter

whatever.

Of



238

DISSERTATION

T.

Ofll speculative errors, thosewhichregard

religion,

arethe

most

excusable

in

compositions

of genius;

nor is

it

ever permittedto

judge

of

the

civilityor

wisdom

of

anypeople,

orevenof

single

persons,

by the grossness

or

refinement

of

their theological principles. Thefame good

sense,

that

directs

men

in

the

ordinary

occur

rencesoflise, is not hearkened to in religious

matters,

which are

supposed tobeplaced en

tirely above

the

cognizance

of

human

reason.

Upon

this

account, all theabsurdities ofthepa

gan

system

of theologymust be

overlooked

by

overy critic,whowouldpretend to formajust

notion

of

antientpoetry;and

ourposterity, in

their turn, musthave

the

fame

indulgence

to

their

forefathers.

Noeligious

principles

can

everbeimputedas afault toanypoet,

while

they

remain

merely

principles,

and

take

not

such

strong

possessionof

his

heart, as to

layhimunder

the

imputationof

bigotry

orsuperjiitim. Where

that

happens,

they

confound the sentiments of

moralityandalter thenatural

boundaries

ofvice

andvirtue. Theyre therefore eternal blemishes,

accordingto the

principle

abovementioned;

nor

aretheprejudices andfalse opinionsof theage

sussicient to

justify

them.

'Tis



OFTHE

STANDARD

OFTASTE.239

'Tisessential

to the

Rmnancatholic

religion

tqjnfpire

a

violenthatred

to

every

other

worship

andrepresentall pagans, mahometans, andhe

retics as the objects ofdivine

wrathandvenge

ance.Suchsentiments,thoughtheyare in reality

.extremely blameable, are

considered

as virtues

by thezealotsofthat

communion,

andare re

presented

in

their

tragedies

and

epic

poems

as

a

kindofdivine

heroism.

This

bigotry

has

disfi

gured

two

veryfine tragedies ofthe

French

thea

tre, PolleuSleandAthalia; whereanintemperate

zeal for particular modes ofworship is set off

with

all

the

pomp

imaginable,

and

forms

the

predominant characteroftheheroes. What

is

this, fays theheroicJoadto Josabet,

finding

her

in

discourse

with

Mattan, the

priest of

Baal, DoesthedaughterofDavidspeak to

\il this

traitor? Areyou

not

afraid,

lest

theearth

r

'

Jthould

open

and

pour

forth

flames

to

devour

jhuoth? Orthattheseholywallsslaould

fall

you

together?Whats his

purpose?

Why

comes

thatenemyof

Godhither

to poi-

*e

sonthe

air, which

webreath,

withhis horrid

'presence? Such

sentiments

are receivedwith

greatapplause on thetheatreofPan's; butat

'Eondbn

the spectators

would be full asmuch

pleased to heardcbillei &.

Agamemnon,

thathe

1

was



240DISSERTATION

V.

wasadog in hisforeheadanda deerinhisheart,

orJupiterthreatenJuntwithafounddrubbing,

if

she

will

notbe

quiet.

Religiousprinciples are

also a

blemish

in

any politecomposition,whenthey

rise

upto su

perstition, and intrude themselves into every

sentiment,however

remote

fromany

connection

with

religion.

'Tis

no

excuse

for

the

poet,

that

the

customsof

his

countryhad

burthened

life

with so

manyreligious ceremoniesand obser

vances, thatnopartofit

wasexempt

from that

yoak.

It

mustbe

for

ever

ridiculous

in

Petrarch

to comparehis

mistress,

Laura, to JesusChjrijt,

Noris it less ridiculous

in that agreeable

liber

tine, Beccace,

very

scriousty

to give

thanks

to

GodAlmighty,andthe ladies, for their assistance

in

desendinghimagainst

his enemies.

.

ERRATA.

P.

7.

L. 13.

r.

set. P. 9. L.

12.

r. be

buried.

P. 42. L.

5. r. conditions.

P. 70. L.4. from the

Bottom, readforetel the issue. P. 116. L'. 16. read

corrupt.



.

hume, four dissertations (1757)

Documents