Part 15

Cleo. The Beginning of all Things relating to Human Affairs was ever small and mean: Man himself was made of a Lump of Earth. Why should we be ashamed of this? What could be meaner than the Origin of Ancient Rome? Yet her own Historians, proud as they were, scrupled not to mention it, after she was arrived at the Height of her Glory, and become a Goddess, Dea Roma, to whom Divine Honours were paid throughout the Empire, and a stately Temple was erected within her own Walls.

Hor. I have often wonder'd at that Dea Roma, and her Statues resembling those of Pallas. What could they pretend her Divinity to consist in?

Cleo. In her vast Power, which every Freeman had the Privilege to imagine, he had a Share in.

Hor. What a Bizar, what a monstrous Humour must it have been, that could make a wife People suppose that to be a Goddess, which they knew to be a City!

Cleo. Nothing in the Universe, but the Pride of the Citizens. But I don't think, that the Humour, which you seem to be so much astonish'd at, is altogether worn off yet. In Poetry, Painting and Sculpture, you see Rivers, Towns, and Countries continue to be represented under the Images of Men and Women as much as ever. Look upon the Marble Figures about the Pedestal of Queen Anne's Statue at St. Paul's.

Hor. But No body is so silly as to worship them.

Cleo. Not in outward Shew, because it is out of Fashion; but the inward Veneration, which is paid by many to the Things represented by those Images, is the very same as it was formerly, and owing to the same Cause.

Hor. In what Part of the World is it, that you have observed this?

Cleo. In Christendom; Here. If you was to hear a vain Man, that is a considerable Inhabitant of any large Capital, when he is speaking on the Part and in Behalf of his City, London for example, Paris or Amsterdam, you would find the Honour, the high Esteem, and the Deference, which in his Opinion are due to it, far superiour to any, that are now paid to Mortal Creatures.

Hor. I believe there is a great Deal in what you say.

Cleo. It is worth your Observation, what I am going to mention. Wherever you see great Power and Authority lodged in a considerable Number of Men, mind the profound Respect and Submission, each Member pays to the whole, and you'll find, that there is great Plenty, throughout the World, of what you said, two Days ago, was inconceivable to you.

Hor. What is that, pray?

Cleo. Idols, that are their own Worshipers, and sincerely adore themselves.

Hor. I don't know but there may be, in your Way of construing Things: But I came with a Design to discourse with you on another Subject. When you said in our last Conversation, that a peaceful Disposition and Humility were not Qualities more promising in the Day of Battle, than a contrite Heart and a broken Spirit are Preparatives for Fighting, I could not help agreeing with your Sentiments; yet it is a common Notion, even among Men of very good Sense, that the best Christians make the best Soldiers.

Cleo. I verily believe, that there are no better Soldiers, than there are among the Christians; and I believe the same of Painters; but I am well assured, that the best in either Calling are often far from being the best Christians. The Doctrine of Christ does not teach Men to Fight, any more than it does to Paint. That Englishmen fight well is not owing to their Christianity. The Fear of Shame is able to make most Men brave. Soldiers are made by Discipline. To make them proud of their Profession, and inspire them with the Love of Glory, are the surest Arts to make them valiant: Religion has Nothing to do with it. The Alcoran bids its Followers fight and propagate their Faith by Arms and Violence; nay, it promises Paradise to All, who die in Battle against Infidels; yet, you see, how often the Turks have turn'd Tail to the Germans, when the latter have been inferiour in Number.

Hor. Yet Men never fight with greater Obstinacy than in Religious Wars. If it had not been taken for granted, that Men were animated to Battle by Preaching, Butler would never have call'd the Pulpit, Drum Ecclesiastick.

Cleo. That Clergymen may be made Use of as Incendiaries, and by perverting the Duties of their Function, set Men together by the Ears, is very true; but no Man was ever made to fight by having the Gospel preach'd to him. From what I have said of Self-liking and Human Nature, the Reason is manifest, why among People, that are indifferent to one another, it is a difficult Task to make a Man sincerely love his Neighbour, at the same Time, that it is the easiest Thing in the World to make him hate his Neighbour with all his Heart. It is impossible that Two distinct Persons or Things should be the same; therefore they must all differ in Something.

Hor. Cannot Two Things be so exactly alike, that they shall differ in Nothing?

Cleo. No: For if they are Two, they must differ in Situation, East and West, the Right and the Left; and there is Nothing so small, so innocent, or so insignificant, that Individuals of our Species can differ in, but Self-liking may make a Handle of it for Quarrelling. This close Attachment and Partiality of every Man to himself, the very Word, Difference, points at, and upbraids us with: For tho' literally it is only a Term, to express that Things are not the same; yet, in its figurative Sense, Difference between Men signifies Disagreement in Opinions, and Want of Concord. For not only different Nations, but different Cities in the same Kingdom, different Wards, different Parishes, different Families, different Persons, tho' they are Twins, or the best Friends in the World, are all in a fair Way of Quarrelling, whenever the Difference, that is between them, be that what it will, comes to be look'd into and discuss'd; if both act with Sincerity, and each Party will speak from the Bottom of their Hearts.

Hor. Self is never forgot; and I believe, that many love their Country very sincerely for the Sake of One.

Cleo. Nay, what is all the World to the meanest Beggar, if he is not to be consider'd as a Part of it?

Hor. This is a little too openly inculcated at Church; and I have often wonder'd, how a Parson, preaching before a few Clowns in a pitiful Village, should, after he has named all the great People in the Nation, pray God to bless more especially the Congregation there assembled; and this at the same Time that the King and the Royal Family are at Prayers likewise; and the House of Lords at one Church, and the House of Commons at another. I think it is an impudent Thing for a Parcel of Country Boobies to desire to be serv'd first, or better, than so many Hundred Congregations, that are superiour to them in Number and Knowledge, as well as Wealth and Quality.

Cleo. Men always join most heartily in Petitions, in which they manifestly have a Share; and that the Especially, you find Fault with was put in from that Consideration, I believe No body denies.

Hor. But there seems to be a low Artifice, a crafty Design, by which the Compilers of those Prayers, knowingly made People lay a Stress upon a Thing, in which there is no Reality. When I hear a Man pray for Blessings on All, especially the Congregation where I am present, it pleases me well enough, and the Word Especially, has its Effect upon me whilst I think no further; but when I consider, that the same Words are said to every audience of the same Church throughout the Kingdom, I plainly find that I was pleas'd with Nothing.

Cleo. Suppose I should own, that it was a Contrivance of those, who composed the Prayers, to raise Devotion, and that this Contrivance had been the Effect of a thorough Knowledge of Human Nature; where would be the Harm, since No body can be injured by it? But to return to our Subject. If Difference in the least Things is capable of raising Anger, there is no Doubt, but it will do it most in Things that are very material, and of the highest Concern: And that Religion in all Countries is an Affair of the greatest Concern, is taken for granted by all good Men, and seldom denied by the bad. This is the Reason, that in Religious Wars Men are more inveterate, and commit more Cruelties, than when they fight upon other Account. Here the worst and most vicious Men have fine Opportunities of gratifying their natural Malice and Rancour of Heart, without being blamed for it; and placing a Merit in doing Mischief. Therefore we see, that those, who are most neglectful of their Duty, and act most contrary to the Dictates of their Religion, are so often the most zealous in fighting for it. There are other Things that help, and all contribute, to make Religious Wars the most bloody. Men are commonly sure of Nothing so much, as they are of the Truth of the Religion they profess; so that in all Religious Quarrels, Every body is satisfied that he has Justice on his Side: This must make Man obstinate. The Multitude in all Countries ascribe to the Deities they worship the same Passions which they feel themselves; and knowing how well pleas'd they are with Every body that is on their Side, and will take their Part, they expect their Reward from Heaven, which they seem to defend; and on that Score they think with Delight on the Losses and Calamities which they make others suffer; whether Churchmen fight with Presbyterians, Papists with Protestants, or Mahometans with Christians of any Sort. Those who are of Opinion, that the best Christians make the best Soldiers, have commonly their Eyes on the Civil Wars both in France and in England.

Hor. And if you compare the Prince of Conde's Army with that of the League there, or Cromwell's Troops with the King's Forces here, the Whigs will tell you, that in either Nation you may meet with sufficient Proofs, to confirm the Opinion you speak of.

Cleo. I have Nothing to do with Whigs or Tories; but let us narrowly look into this Affair, and examine it impartially. Religion was brought into the Quarrel, you know, in both Kingdoms, and the Cases between the Adversaries here and there were much the same. The Huguenots and Roundheads on the one Side said, that they had Nothing so much at Heart as Religion; that the National Worship was Idolatry; that Christianity required no outward Shew of Altars or Vestments, but the Sacrifice of the Heart to be seen in Men's Lives; that God was to be serv'd with greater Strictness, than was observed by the National Clergy; that they fought his Cause, and did not question, but by his Help to obtain the Victory. The Leaguers and Cavaliers said on the other Side, that Lay-men, especially Soldiers, where improper Judges in Matters of Religion; that themselves were honest Men, loyal Subjects, who fought for the establish'd Church, their King and Country; and as to their Adversaries, that they were under a Parcel of Hypocritical Rascals, that under the Mask of Sanctity carried on an open Rebellion, and had no other Design than to dethrone the King, and get the Government into their own Clutches. Let us see the Consequence that would naturally follow from this Difference. The First, to support their Cause, would think it necessary not to be too glaringly inconsistent with themselves; therefore they would display somewhat more of Devotion, and by praying often, and perhaps singing of Psalms, make a greater Shew of Religion, than is commonly seen in Armies. Should the Chief of such Troops, and the great Men under him, who are most likely to get by the Quarrel, be more circumspect in their Actions, and attend Divine Worship oftner than is usual for Persons of Quality, their Example would influence the inferiour Officers, and these would take Care, that the Soldiers should comply, whether they would or not. If this was well perform'd on one Side, it is very natural to suppose, that the other, knowing the first to be no better Men than themselves, and believing them to be Hypocrites, would not only be offended at their Behaviour, but likewise, in Opposition to their Enemies, be more neglectful of Religious Duties, than well disciplin'd Armies generally are, and the Soldiers allow'd to be more dissolute in their Lives than is usual. By this Means the Contrast between two such Armies, would be very conspicuous. A good Politician may add to, or take from the Principle of Honour, what Virtue or Qualifications he pleases; and a skillful General, who can guard his own Actions, and will be at some Trouble in Self-denial where he may be observed, may model an Army as he thinks fit. All Superiors, in Camps as well as Courts, will ever serve for Patterns to their Inferiours; and should Officers unanimously resolve to render Swearing unfashionable, and in good Earnest set about this Task, by Example as well as Precept and Discipline, it would not be difficult to manage Soldiers in such a Manner, that in less than Half a Year not an Oath should be heard among them. If there were Two Armies in the Same Country, and of the same Nation, in one of which the Soldiers should curse and swear, as much as is commonly done among all loose, and ill-bred People, and in the other the Men should have been cured of that bad Custom, it is incredible what Reputation of being Good and Religious, those, who would only forbear Swearing, would gain beyond their Adversaries, tho' they were equally guilty with them of Whoring, Drinking, Gaming, and every other Vice except that one. Therefore if one General, to please and keep in with a Party, should think it his Interest that his Troops should make a greater Appearance of Godliness, than is commonly observed among Military Men; and another, to please a contrary Party, should take it to be his Interest to act as contrary as it was possible to what his Enemies did, and endeavour to be the Reverse of them, the Difference would be prodigious.

Hor. Then if in one Army they were Valiant, the General of the other would endeavour to make his Men Cowards.