Part 12

Hor. Pray now, among all the Gentlemen of your Acquaintance, and such as you your Self should care to converse with, how many are there, do you think, on whom the Thoughts of Religion would have that Effect?

Cleo. A great many, I hope.

Hor. You can hardly forbear laughing, I see, when you say it; and I am sure, you your Self would have no Value for a Man whom you should see tamely put up a gross Affront: Nay, I have seen and heard Parsons and Bishops themselves laugh at, and speak with Contempt of pretended Gentlemen, that had suffer'd themselves to be ill treated without resenting it.

Cleo. What you say of my self, I own to be true; and I believe the same of others, Clergymen as well as Laymen. But the Reason why Men, who bear Affronts with Patience, Are so generally despised is, because Every body imagines, that their Forbearance does not proceed from a Motive of Religion, but a Principle of Cowardice. What chiefly induces us to believe this, is the Knowledge we have of our selves: We are conscious within of the little Power which Christianity has over our Hearts, and the small Influence it has over our Actions. Finding our own Incapacity of subduing strong Passions, but by the Help of others that are more violent, we judge of others in the same Manner: And therefore when we see a vain, worldly Man gain such a Conquest over his known and well establish'd Pride, we presently suspect it to be a Sacrifice which he makes to his Fear; not the Fear of God, or Punishment in another World, but the Fear of Death, the strongest Passion in our Nature, the Fear that his Adversary, the Man who has affronted him, will kill him, if he fights him. What confirms us in this Opinion is, that Poltrons shew no greater Piety or Devotion than other People, but live as voluptuously and indulge their Pleasures as much, at least, as any other of the beau monde. Whereas a good Christian is all of a Piece; his Life is uniform; and whoever should scruple to send or to accept of a Challenge for the Love of God, or but from a Fear of his Vengeance, depend upon it, he would have that same Fear before his Eyes on other Occasions likewise: And it is impossible that a Religious Principle, which is once of that Force, that it can make a Man chuse to be despis'd by the World, rather than he would offend God, should not only not be conspicuous throughout his Behaviour, but likewise never influences the Rest of his Actions at any other Time.

Hor. From all this it is very plain, that there are very few sincere Christians.

Cleo. I don't think so, as to Faith and Theory; and I am persuaded, that there are great Numbers in all Christian Countries, who sincerely believe the Bible to be the Word of God, and the old as well as new Testament to be a Revelation from Heaven: But as to Works and Practice I am of your Opinion; and I not only believe, that there are very few sincere and real Christians in their Lives and Conversation, for that is a difficult Task, but I believe likewise, that there are very Few who are sincere in endeavouring to be so, or even in desiring to be real Christians. But this is no Argument against Christianity, or the Reasonableness of its Doctrine.

Hor. I don't say it is. But as the Principle of Honour, whatever Origin it had, teaches Men to be just in all their Dealings, and true to their Engagements, and there are considerable Numbers in every civiliz'd Nation, who really take Delight in this Principle, and in all their Actions are sway'd and govern'd by it, must you not allow, that such a Principle, let it be owing to Education, to Flattery, to Pride, or what you please, is more useful to Society than the best Doctrine in the World, which None can live up to, and but Few endeavour to follow?

Cleo. Tho' those who are deem'd to be Men of Honour, are far from being all really virtuous, yet I can't disprove, that the Principle of Honour, such as it is, does not fully as much Good to Society as Christianity, as it is practised; I say, to Society, and only in respect to Temporals; but it is altogether destructive as to another World: And as the greatest Happiness upon Earth to a good Christian, is a firm Belief, and well grounded Hope, that he shall be Happy in Heaven, so a Man who believes the Gospel, and pretends to value everlasting Happiness beyond any Thing of shorter Duration, must act inconsistently with himself unless he adheres to the Precepts of Christianity, and at the same Time explodes the Principle of Honour, which is the very Reverse of it.

Hor. I own, that in the Light you have put them, they seem to be, as you say, diametrically opposite.

Cleo. You see, that those who act from a Principle of Religion, fairly attack the Heart, and would abolish Duelling and all other Mischief, by restraining, conquering, and destroying of Pride, Anger, and the Spirit of Revenge; but these Passions are so necessary to Society for the Advancement of Dominion and worldly Glory, that the Great and Ambitious could not do without them in a Warlike Nation. Those who compiled in France the Regulations we have been speaking of, were well aware of this: They judged from what they felt within, and knew full well, that take away Pride, and you spoil the Soldier; for it is as impossible to strip a Man of that Passion, and preserve in him his Principle of Honour, as you can leave him his Bed after you have taken away the Feathers. A peaceful Disposition and Humility are not Qualities more promising in the Day of Battle, than a contrite Heart an broken Spirit are Preparatives for Fighting. In these Regulations, so often mention'd, it is plainly to be seen, what Pains and Care were taken, not to arraign, or lay the least Blame upon the Principle of Honour, tho' the Kingdom groan'd under a Calamity which visibly arose from, and could be the Effect of no other Cause than that very Principle.

Hor. All the Fault, in my Opinion, ought to be laid on the Tyranny of Custom; and therefore the Marshals of France were in the Right not to depreciate or run the least Risque of destroying or lessening the Principle of Honour, which, I am confident, has been a greater Tie upon Men than any Religion whatever.

Cleo. It is impossible that there should be a greater Tie, a stronger Barrier against Injustice, than the Christian Religion, where it is sincerely believ'd, and Men live up to that Belief. But if you mean, that the Number of Men, who have stuck to the Principle of Honour, and strictly follow'd the Dictates of it, has been greater than that of Christians, who, with equal Strictness, have obey'd the Precepts of the Gospel; if, I say, you mean this, I don't know how to contradict you. But I thought, that I had given you a very good Reason for that, when I shew'd you, that in the Notions of Honour there are many Allurements to draw-in vain worldly Men, which the Christian Religion has not; and that the Severity of this is more mortifying and disagreable to Human Nature, than the Self-denial which is required in the other. There are other Reasons besides, which I have likewise hinted at more than once. A Man may believe the Torments of Hell, and stand in great Dread of them, whilst they are the Object of his serious Reflection; but he does not always think of them, nor will they always make the same Impression upon him, when he does. But in worshiping Honour, a Man adores himself, which is ever dear to him, never absent, never out of Sight. A Man is easily induced to reverence what he loves so entirely.

Hor. The Fear of Shame cannot restrain Men in Things that are done in Secret, and can never be known. Men of Honour are true to their Trust, where it is impossible they should be discover'd.

Cleo. That is not universally true; tho', without doubt, there are many such. The grand Characteristick of a Man of Honour, at least of Modern Honour, is, that he takes no Affront without resenting it, and dares fight Any body without Exception; and such there are that have not common Honesty, and are noted Sharpers. Besides, by Education and conversing constantly with Men of Honour, and some of real Honour and Probity, Persons may contract a strong Aversion to every Thing that is dishonourable. The most effectual method to breed Men of Honour, is to inspire them with lofty and romantick Sentiments concerning the Excellency of their Nature, and the superlative Merit there is in being a Man of Honour. The higher you can raise a Man's Pride, the more refin'd you may render his Notions of Honour.

Hon. The Substance of this you have said twenty Times; but I don't understand your adoring of one's self.

Cleo. I'll endeavour to explain it to you. I am acquainted with Men of Honour, who seem to have a very slender Belief, if any, of future Rewards and Punishiments, and whom yet I believe to be very just Men. Of these there are several, whom I could entirely confide in, and whose Words I would much rather take in Business of Moment than any Bishop's, whom I know Nothing of. What is it that keeps these Men in Awe? What keeps them true to their Word, and steady to their Engagements, tho' they should be Losers by it?

Hor. I don't know any Thing but the Principle of Honour, that is deeply rooted in them.

Cleo. Still the Thing, whatever it be, which a Man loves, fears, esteems, and consequently reverences, is not without, but within himself. The Object then of Reverence, and the Worshiper, who pays it, meeting and remaining in the same Person, maynot such a Person be justly said to adore himself: Nay, it seems to be the common Opinion, that this is true; for unless some Sort of Divinity was supposed, to reside in Men of Honour, their affirming and denying Things upon that Principle could never be thought an Equivalent for an Oath, as to Some it is allow'd to be. Pray, when a Man asserts a Thing upon his Honour, is it not a Kind of Swearing by himself, as others do by God? If it was not so, and there was supposed to be the least Danger, that Men, endued with the Principle of Honour, could deceive or prevaricate, I would fain know, why it should be binding and acquiesc'd in.

Hor. You may say the same of the Quakers; and that there must be supposed to be some Divinity in them, that their solemn Affirmation should be thought equivalent to an Oath.

Cleo. That's quite another Thing. The Quakers take all Oaths whatever, whether they are made before a Magistrate or otherwise, to be sinful, and for that Reason they refuse to Swear at all. But as it is their avow'd Opinion, that a wilful notorious Lie is not less Criminal in the Sight of Heaven than we take Perjury to be, it is evident, that in giving their Testimony, they stake their Salvation equally with other People that make Oath. Whereas those who, with us, are credited upon their Honour, have no such Scruples, and make Oath themselves on other Occasions: The Reason therefore why they don't try Criminals and pronounce their Judgment upon Oath, as other Judges and Juries do, is not, that they think appealing to God or Swearing by his Name to be Sinful, which is the Case of the Quakers; but because they are supposed to be altogether as credible without it, as if they did. And if there was not some Adoration, some Worship, which Men of Honour pay to themselves, the Principle they act from could not have produced the visible Effects it has in so many different Nations.

Hor. You have said several Things which I cannot disprove, and some of them, I own, are probable enough; but you are like to leave me as you found me. The Principle of Honour has lost no Ground in my Esteem; and I shall continue to act from it as I did before. But since you imagine to have so plainly proved, that we are Idols to our Selves, and that Honour is diametrically opposite to Christianity, I wonder you don't call it the Beast in the Apocalypse, and say, that it is the Whore of Babylon. This would be a notable Conceit, and suit Papists as well as Protestants; nay, I fancy, that the Colour of the Whore, and her Thirst after Blood, might be better accounted for from Duelling, than any other Way that has been tried yet.

Cleo. The Revelations of St. John are above my Comprehension; and I shall never laugh at Mysteries for not understanding them.

Hor. What you say of Mysteries, I think, ought to be more justly applied to the Principle of Honour, which we do understand; for whatever it may be derived from, the Advantages the Civil Society receives from it, both in Peace and War, are so many and so manifest, that the Usefulness of it ought to exempt and preserve it from being ridicul'd. I hate to hear a Man talk of its being more or less portable, the melting of it over again, and reducing it to a new Standard.

Cleo. I know, you dislike this in the Fable of the Bees; but if you'll examine into what you have read there, you'll find, that my Friend has ridicul'd Nothing but what deserves it. There is certainly a great Difference between the Men of Honour in former Ages and many of those, who now-a-days assume the Title. A Man in whom Justice, Integrity, Temperance and Chastity are join'd with Fortitude, is worthy of the highest Esteem; but that a debauch'd Fellow, who runs in every Tradesman's Debt, and thinks himself not obliged to pay any Thing but what is borrow'd or lost at Play, should claim the same Regard from us, for no other Reason than because he dares to Fight, is very unreasonable.

Hor. But is he serious, when he speaks of the Men of ancient Honour, of whom he thinks Don Quixot to have been the last?

Cleo. When the Romance-Writers had carried the Prowess and Atchievements of their heroes to an incredible Pitch, was it not ridiculous to see Men in their Senses, not only believe those Extravagancies in good Earnest, but likewise endeavour to imitate those fabulous Exploits, and set about copying after those imaginary Patterns? For it was that which Cervantes exposed in Don Quixot.

Hor. In the Fifteenth and Sixteenth Century, the Spaniards were the best Soldiers in the World; they shew'd themselves on many Emergencies to be a grave and wise Nation, and had many real Patterns of strict Honour and great Virtue among them. Things are as often over-done in Satyrs as they are in Panegyricks; and the Likeness of a Caricatura is no more to be trusted to than that of the most flattering Pencil.

Cleo. I shall always bear the highest Esteem for Men of strict Honour and real Virtue, and will never ridicule what is approved of by Custom, and the Consent of several Ages has render'd valuable; but no Title or Dignity, no Name or Distinction can be so honourable, or so eminent, that a serious Enquirer may not have Leave to trace it to the Bottom. I have acknowledged, that the Word Honour, in its first and genuine Sense, is as ancient as the oldest Language in the World. As to my Conjecture concerning the same Word, as it signifies a Principle which Men act from, I leave it entirely to your Judgment: But whatever the Origin may be of either, it is certain, that whatever the Words Honour and Honourable are join'd with, added or applied to, there is plain Design in them of pleasing and gratifying those it concerns, on Account of the Passion of Self-liking, and a palpable Tendency to humour, approve of, or encrease the good Opinion Man has of himself: As you'll find, on the Contrary, that in the Words Dishonour Shame, Ignominy, and whatever is dishonourable, there is an Intention, or Something imply'd, to displease and mortify those it concerns, on Account of that same Passion of Self-liking, and an Endeavour to lessen, contradict or destroy Self-Esteem, which is that good Opinion which Man has of himself from Nature.