Essays: Moral, Political, and Literary. David Hume

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СКАЧАТЬ to render himself agreeable, by his wit, complaisance, or civility. A strong genius succeeds best in republics: A refined taste in monarchies. And consequently the sciences are the more natural growth of the one, and the polite arts of the other.

      Not to mention, that monarchies, receiving their chief stability from a superstitious reverence to priests and princes, have commonly abridged the liberty of reasoning, with regard to religion, and politics, and consequently metaphysics and morals. All these form the most considerable branches of science. Mathematics and natural philosophy, which only remain, are not half so valuable.^e

      Among the arts of conversation, no one pleases more than mutual deference or civility, which leads us to resign our own inclinations to those of our companion, and to curb and conceal that presumption and arrogance, so natural to the human mind. A good-natured man, who is well educated, practises this civility to every mortal, without premeditation or interest. But in order to render that valuable quality general among any people, it seems necessary to assist the natural disposition by some general motive. Where power rises upwards from the people to the great, as in all republics, such refinements of civility are apt to be little practised; since the whole state is, by that means, brought near to a level, and every member of it is rendered, in a great measure, independent of another. The people have the advantage, by the authority of their suffrages: The great, by the superiority of their station. But in a civilized monarchy, there is a long train of dependence from the prince to the peasant, which is not great enough to render property precarious, or depress the minds of the people; but is sufficient to beget in every one an inclination to please his superiors, and to form himself upon those models, which are most acceptable to people of condition and education. Politeness of manners, therefore, arises most naturally in monarchies and courts; and where that flourishes, none of the liberal arts will be altogether neglected or despised.

      The republics in EUROPE are at present noted for want of politeness. The good-manners of a SWISS civilized in HOLLAND,¹⁶ is an expression for rusticity among the FRENCH. The ENGLISH, in some degree, fall under the same censure, notwithstanding their learning and genius. And if the VENETIANS be an exception to the rule, they owe it, perhaps, to their communication with the other ITALIANS, most of whose governments beget a dependence more than sufficient for civilizing their manners.

      It is difficult to pronounce any judgment concerning the refinements of the ancient republics in this particular: But I am apt to suspect, that the arts of conversation were not brought so near to perfection among them as the arts of writing and composition. The scurrility of the ancient orators, in many instances, is quite shocking, and exceeds all belief. Vanity too is often not a little offensive in authors of those ages;¹⁷ as well as the common licentiousness and immodesty of their stile, Quicunque impudicus, adulter, ganeo, manu, ventre, pene, bona patria laceraverat, says SALLUST in one of the gravest and most moral passages of his history.¹⁸ Nam fuit ante Helenam Cunnus teterrima belli Causa, is an expression of HORACE, in tracing the origin of moral good and evil.¹⁹ OVID and LUCRETIUS²⁰ are almost as licentious in their stile as Lord ROCHESTER;²¹ though the former were fine gentlemen and delicate writers, and the latter,^g from the corruptions of that court, in which he lived, seems to have thrown off all regard to shame and decency. JUVENAL²² inculcates modesty with great zeal; but sets a very bad example of it, if we consider the impudence of his expressions.

      I shall also be bold to affirm, that among the ancients, there was not much delicacy of breeding, or that polite deference and respect, which civility obliges us either to express or counterfeit towards the persons with whom we converse. CICERO was certainly one of the finest gentlemen of his age; yet I must confess I have frequently been shocked with the poor figure under which he represents his friend ATTICUS, in those dialogues, where he himself is introduced as a speaker. That learned and virtuous ROMAN, whose dignity, though he was only a private gentleman, was inferior to that of no one in ROME, is there shewn in rather a more pitiful light than PHILALETHES’S friend in our modern dialogues. He is a humble admirer of the orator, pays him frequent compliments, and receives his instructions, with all the deference which a scholar owes to his master.²³ Even CATO is treated in somewhat of a cavalier manner in the dialogues de finibus.^24,h

      One of the most particular details of a real dialogue, which we meet with in antiquity, is related by POLYBIUS;²⁵ when PHILIP, king of MACEDON, a prince of wit and parts, met with TITUS FLAMININUS, one of the politest of the ROMANS, as we learn from PLUTARCH,²⁶ accompanied with ambassadors from almost all the GREEK cities. The ÆTOLIAN ambassador very abruptly tells the king, that he talked like a fool or a madman (ληρει̑ν). That’s evident, says his majesty, even to a blind man; which was a raillery on the blindness of his excellency. Yet all this did not pass the usual bounds: For the conference was not disturbed; and FLAMININUS was very well diverted with these strokes of humour. At the end, when PHILIP craved a little time to consult with his friends, of whom he had none present, the ROMAN general, being desirous also to shew his wit, as the historian says, tells him, that perhaps the reason, why he had none of his friends with him, was because he had murdered them all; which was actually the case. This unprovoked piece of rusticity is not condemned by the historian; caused no farther resentment in PHILIP, than to excite a SARDONIAN smile, or what we call a grin; and hindered him not from renewing the conference next day. PLUTARCH²⁷ too mentions this raillery amongst the witty and agreeable sayings of FLAMININUS.^i,j

      Cardinal WOLSEY²⁸ apologized for his famous piece of insolence, in saying, EGO ET REX MEUS, I and my king, by observing, that this expression was conformable to the Latin idiom, and that a ROMAN always named himself before the person to whom, or of whom he spake. Yet this seems to have been an instance of want of civility among that people. The ancients made it a rule, that the person of the greatest dignity should be mentioned first in the discourse; insomuch, that we find the spring of a quarrel and jealousy between the ROMANS and ÆTOLIANS, to have been a poet’s naming the ÆTOLIANS before the ROMANS, in celebrating a victory gained by their united arms over the MACEDONIANS.²⁹ Thus LIVIA disgusted TIBERIUS by placing her own name before his in an inscription.^30,k

      No advantages in this world are pure and unmixed. In like manner, as modern politeness, which is naturally so ornamental, runs often into affectation and foppery,° disguise and insincerity; so the ancient simplicity, which is naturally so amiable and affecting, often degenerates into rusticity and abuse, scurrility and obscenity.

      If the superiority in politeness should be allowed to modern times, the modern notions of gallantry, the natural produce of courts and monarchies, will probably be assigned as the causes of this refinement. No one denies this invention to be modern:³¹ But some of the more zealous partizans of the ancients, have asserted it to be foppish and ridiculous, and a reproach, rather than a credit, to the present age.³² It may here be proper to examine this question.

      Nature has implanted in all living creatures an affection between the sexes, which, even in the fiercest and most rapacious animals, is not merely confined to the satisfaction of the bodily appetite, but begets a friendship and mutual sympathy, which runs through the whole tenor of their lives. Nay, even in those species, where nature limits the indulgence of this appetite to one season and to one object, and forms a kind of marriage or association between a single male and female, there is yet a visible complacency and benevolence, which extends farther, and mutually softens the affections of the sexes towards each other.^l How much more must this have place in man, where the confinement of the appetite is not natural; but either is derived accidentally from some strong charm of love, or arises from reflections on duty and convenience? Nothing, therefore, can proceed less from affectation than the passion of gallantry. It is natural in the highest degree. Art and education, in the most elegant courts, make no more alteration on it, than on all the other laudable passions. They only turn the mind more towards it; they refine it; they polish СКАЧАТЬ