and Flattering the Pride of All. The various Orders of Knighthood were
so many Bulwarks to defend the Temporals of the Church, as well
against the Encroachments of her Friends, as the Invasions of her
Enemies. It was in the Institutions of these Orders, that Pains were
taken by the grand Architects of the Church, to reconcile, in outward
Shew, the Principle of Honour with that of the Christian Religion, and
make Men stupidly believe, that the Height of Pride is not
inconsistent with the greatest Humility. In these Solemnities the
jugling Priests resolved to be kept out no where; had commonly the
greatest Share; continually blending Rites seemingly Sacred with the
Emblems of vain Glory, which made all of them an eternal Mixture of
Pomp and Superstition.
Hor. I don't believe, that ever Any body set those Things in such a
Light besides your Self; but I see no Design, and the Priests gave
themselves a great Deal of Trouble for Nothing.
Cleo. Yet it is certain, that, by this and other Arts, they made
themselves sure of the most dangerous Men; for by this Means the
boldest and even the most wicked became Bigots. The less Religion they
had, the more they stood in Need of the Church; and the farther they
went from God, the more closely they stuck to the Priests, whose Power
over the Laity was then the most absolute and uncontroul'd when the
Crimes of These were most flagrant and enormous.
Hor. I believe, that among the Men of Honour Many were tainted with
Pride and Superstition at the same Time; but there were others in whom
superlative Bravery was united with the strictest Virtue.
Cleo. All Ages have had Men of Courage, and all Ages have had Men of
Virtue; but the Examples of Those you speak of, in whom superlative
Bravery was united with the strictest Virtue, were always extremely
scarce, and are rarely to be met with, but in Legends and Romances,
the Writers of both which I take to have been the greatest Enemies to
Truth and sober Sense the World ever produc'd. I don't deny, that by
perusing them Some might have fallen in Love with Courage and Heroism,
others with Chastity and Temperance, but the Design of both was to
serve the Church of _Rome_, and with wonderful Stories to gain the
Attention of the Readers, whilst they taught Bigotry, and inured them
to believe Impossibilities. But what I intended was to point at the
People that had the greatest Hand in reconciling, to outward
Appearance, the Principle of Honour with that of the Christian
Religion, the Ages This was done in, and the Reasons for which it was
attempted. For it is certain, that by the Maxims I named, the Church
made her self sure of Those who were most to be fear'd. Do but cast
your Eyes on the childish Farces, some Popes have made great Men the
chief Actors in, and the apish Tricks they made them play, when they
found them intoxicated with Pride, and that at the same Time they were
Believers without Reserve. What Impertinence of tedious Ceremonies
have they made the greatest Princes submit to, even such as were noted
for being cholerick and impatient! What Absurdities in Dress have they
made them swallow for Ornaments and Marks of Dignity! If in all these
the Passion of Self-liking had not been highly gratify'd as well as
play'd upon, Men of Sense could never have been fond of them, nor
could they have been of that Duration; for many of them are still
remaining even in Protestant Countries, where all the Frauds of Popery
have been detected long ago; and such Veneration is paid to some of
them, that it would hardly be safe to ridicule them. It is amazing to
think, what immense Multitudes of Badges of Honour have been invented
by Popery, that are all distinct from the Rest, and yet have Something
or other to shew, that they have a Relation to Christianity. What a
vast Variety of Shapes, not resembling the Original, has the poor
Cross Cross been tortur'd into! How differently has it been placed and
represented on the Garments of Men and Women, from Head to Foot! How
inconsiderable are all other Frauds that Lay-Rogues now and then have
been secretly guilty of, if you compare them to the bare-fac'd Cheats
and impudent Forgeries, with which the Church of _Rome_ has constantly
imposed upon Mankind in a triumphant Manner! What contemptible Baubles
has that Holy Toy-shop put off in the Face of the Sun for the richest
Merchandize! She has bribed the most Selfish and penetrating
Statesmen, with empty Sounds, and Titles without Meaning. The most
resolute Warriours She has forced to desist from their Purposes, and
do her dirty Work against their own Interest. I shall say Nothing of
the Holy War; how often the Church has kindled and renew'd it, or what
a Handle She made of it to raise and establish her own Power, and to
weaken and undermine that of the Temporal Princes in Christendom. The
Authority of the Church has made the greatest Princes and most haughty
Sovereigns fall prostrate before, and pay Adoration to the vilest
Trumpery, and accept of, as Presents of inestimable Worth, despicable
Trifles, that had no Value at all but what was set upon them by the
Gigantick Impudence of the donors, and the childish Credulity of the
Receivers, the Church misled the Vulgar, and then made Money of their
Errors. There is not an Attribute of God, and hardly a Word in the
Bible, to which she gave not some Turn or other, to serve her Worldly
Interest. The Relief of Witch-craft was the Fore-runner of Exorcisms;
and the Priests forged Apparitions to shew the Power they pretended
to, of laying Spirits, and casting out Devils. To make accused
Persons, sometimes by Ordeal, at others by single Combat, try the
Justice of their Cause, were both Arrows out of her Quiver; and it is
from the latter, that the Fashion of Duelling took its Rise. But those
single Combats at first were only fought by Persons of great Quality,
and on some considerable Quarrel, when they ask'd Leave of the
Sovereign to decide the Difference between them by Feats of Arms;
which being obtain'd, Judges of the Combat were appointed, and the
Champions enter'd the List with great Pomp, and in a very solemn
Manner. But as the Principle of Honour came to be very useful, the
Notions of it, by Degrees, were industriously spread among the
Multitude, till at last all Swords-men took it in their Heads, that
they had a right to decide their own Quarrels, without asking any
Body's Leave. Two Hundred Years ago----
Hor. Pardon my Rudeness, I cannot stay one Moment. An Affair of
Importance requires my Presence. It is an Appointment which I had
entirely forgot when I came hither. I am sure I have been staid for
this Half Hour.
Cleo. Pray, _Horatio_, make no Apologies. There is no Company I love
better than I do yours when you are at Leisure; but----
Hor. You don't stir out I know; I shall be back again in Two Hours
Time.
Cleo. And I shall be at Home for No body but your Self.
The Second Dialogue Between _Horatio_ and _Cleomenes_.
Horatio. I Believe I am within my Time.
Cleo. By above Ten Minutes.
Hor. When I came back in the Chair, I was thinking how artfully, all
this Afternoon, you avoided saying any Thing of Honour, as it relates
to the Fair Sex. Their Honour, you know, consists in their Chastity,
which is a real Virtue in your own Sense, not to be practis'd without
palpable Self-denial. To make a Vow of perpetual Virginity, and to be
resolute enough, never to break it, is a Task not to be perform'd
without the utmost Mortification to Flesh and Blood, especially in
handsome clever Women that seem to be made for Love, as you and I have
seen a great many in the Nunneries in _Flanders_. Self-liking or Pride
have Nothing to do there; for the more powerfully that Passion
operates in either Men or Women, the less Inclination they'll shew to
be mew'd up in a Cloyster, where they can have None but their own Sex
to converse with.
Cleo. The Reason why I said Nothing of Honour as it relates to the
fair Sex, was because we had spoke of it already in a former
Conversation; by the same Token, that I told you then, that [5] _the
Word Honour, I mean, the Sence of it, was very whimsical, and the
Difference in the Signification so prodigious, according as the
Attribute was either applied to a Man, or to a Woman, that neither
shall forfeit their Honour, tho' each should be guilty, and openly
boast of what would be the other's greatest Shame._
[Footnote 5: Fable of the Bees, part II. page 128.]
Hor. I remember it, and it is true. Gallantry with Women, is no
Discredit to the Men, any more than Want of Courage is a Reproach to
the Ladies. But do you think this is an Answer to what I said?
Cleo. It is an Answer to your Charge against me of making Use of an
Artifice, which, I declare to you, never enter'd into my Head. That
the Honour of Women in general, is allow'd to consist in their
Chastity, is very true; the Words themselves have been made Use of as
Synonimous even among the Ancients: But this, strictly speaking, ought
only to be understood of Worldly Women, who act from Political Views,
and at best from a Principle of Heathen Virtue. But the Women you
speak of among the Christians, who, having vow'd a perpetual
Virginity, debar themselves from sensual Pleasures, must be set on,
and animated by a higher Principle than that of Honour. Those who can
voluntarily make this Vow in good Humour and Prosperity, as well as
Health and Vigour, and keep it with Strictness, tho' it is in their
Power to break it, have, I own with you, a Task to perform, than which
Nothing can be more mortifying to Flesh and Blood. Self-liking or
Pride, as you say, have Nothing to do there. But where are these Women
to be found?
Hor. I told you; in the Religious Houses.
Cleo. I don't believe there is one in a Thousand that answers the
Character you gave of them. Most Nuns are made whilst they are very
young, and under the Tuition of others; and oftner by Compulsion than
their own Choice.
Hor. But there are Women grown, who take the Veil voluntarily, when
they are at their own Disposal.
Cleo. Not many, who have not some substantial Reason or other for it,
that has no Relation to Piety or Devotion; such as the Want of a
Portion suitable to their Quality; Disappointments or other
Misfortunes in the World. But to come to the Point. There are but two
Things which, in Celibacy, can make Men or Women, in Youth and Health,
strictly comply with the Rules of Chastity; and these are Religion,
and the Fear of Shame. Good Christians, that are wholly sway'd by the
Sense of a Religious Duty, must be supernaturally assisted, and are
Proof against all Temptations. But These have always been very scarce,
and there are no Numbers of them any where, that one can readily go
to. It would perhaps be an odious Disquisition, whether, among all the
young and middle-aged Women who lead a Monastick Life, and are
secluded from the World, there are Any that have, abstract from all
other Motives, Religion enough to secure them from the Frailty of the
Flesh, if they had an Opportunity to gratify it to their Liking with
Impunity. This is certain, that their Superiors, and Those under whose
Care these Nuns are, seem not to entertain that Opinion of the
Generality of them. They always keep them lock'd up and barr'd; suffer
no Men to converse with them even in Publick, but where there are
Grates between them, and not even then within Reach of one another:
And tho' hardly a Male Creature of any Kind is allow'd to come near
them, yet they are ever suspicious of them, pry into their most Secret
Thoughts, and keep constantly a watchful Eye over them.
Hor. Don't you think this must be a great Mortification to young
Women?
Cleo. Yes, a forc'd one; but there is no voluntary Self-denial, which
was the Thing you spoke of. The Mortifitation which they feel is like
that of Vagabonds in a Work-House: There is no Virtue in the
Confinement of either. Both are dissatisfied, without Doubt, but it is
because they are not employ'd to their Liking; and what they grieve
at, is, that they can't help themselves. But there are Thousands of
vain Women, whom no Thoughts of Futurity ever made any Impression
upon, that lead single Lives by Choice, and are at the same Time
careful of their Honour to the greatest Nicety, in the Midst of
Temptations, gay sprightly Women, of amorous Complexions, that can
deny a passionate, deserving Lover, whose Person they approve of and
admire, when they are alone with him in the dark; and all this from no
better Principle than the Fear of Shame, which has its Foundation in
Self-liking, and is so manifesty derived from that and no other
Passion. You and I are acquainted with Women, that have refused
Honourable Matches with the Men they loved, and with whom they might
have been Happy, if they themselves had been less intoxicated with
Vanity.
Hor. But when a Woman can marry, and be maintain'd suitably to her
Quality, and she refuses a Man upon no other Score, than that his
Fortune, or his Estate, are not equal to her unreasonable Desires, the
Passion she acts from is Covetousness.
Cleo. Would you call a Woman covetous, who visibly takes Delight in
Lavishness, and never shew'd any Value for Money when She had it: One
that would not have a Shilling left at the Year's End, tho' she had
Fifty Thousand Pounds coming in? All Women consult not what is
befitting their Quality: What many of them want is to be maintain'd
suitably to their Merit, their own Worth, which with great Sincerity
they think inestimable and which consequently no Price can be equal
to. The Motive therefore of these Women is no other, than what I have
call'd it, their Vanity, the undoubted Offspring of Self-liking, a
palpable Excess, an extravagant Degree of the Passion, that is able to
stifle the loudest Calls of Nature, and with a high Hand triumphs over
all other Appetites and Inclinations. What Sort of Education now do
you think the fittest to furnish and fill young Ladies with this high
Esteem for themselves and their Reputation, which, whilst it subsists
and reigns in them, is an ever-watchful and incorruptible Guardian of
their Honour? Would you mortify or flatter; lessen or increase in them
the Passion of Self-liking, in order to preserve their Chastity? In
short, which of the Two is it, you would stir up and cultivate in them
if you could, Humility or Pride?
Hor. I should not try to make them Humble, I own: And now I remember,
that in our Third Conversation, speaking of raising the Principle
Honour in both Sexes, you gave some plausible Reasons why [6] Pride
should be more encourag'd in Women than in Men. So much for the
Ladies. I shall now be glad to hear what you have to add further
concerning Honour, as it relates to Men only, and requires Courage.
When I took the Freedom to interupt you, you was saying Something of
Two Hundred Years ago.
[Footnote 6: Fable of the Bees part II. p. 126.]
Cleo. I was then going to put you in Mind, that Two Hundred Years ago
and upward, as all Gentlemen were train'd up to Arms, the Notions of
Honour were of great Use to them; and it was manifest, that never any
Thing had been invented before, that was half so effectual to create
artificial Courage among Military Men. For which Reason it was the
Interest of all politicians, among the Clergy, as well as the Laity,
to cultivate these Notions of Honour with the utmost Care, and leave
no stone unturn'd to make Every body believe the Existence and Reality
of such a Principle; not among Mechanicks, or any of the Vulgar, but
in Persons of high Birth, Knights, and others of Heroick Spirit and
exalted Nature. I can easily imagine, how, in a credulous, ignorant
Age, this might be swallow'd and generally receiv'd for Truth; nor is
it more difficult to conceive, how illiterate Men and rude Warriours,
altogether unacquainted with Human Nature, should be so far imposed
upon by such Assertions, as to be fully persuaded, that they were
really posses'd of; and actually animated by such a Principle,
constantly ascribing to the Force and Influence of it every Effort and
Suggestion they felt from the Passion of Self-liking. The Idol it self
was finely dress'd up, made a beautiful Figure, and the Worship of it
seem'd to require Nothing, that was not highly commendable and most
beneficial to Society. Those who pretended to pay their Adoration to
it, and to be true Votaries of Honour, had a hard Task to perform.
They were to be Brave and yet Courteous, Just, Loyal, and the
Protectors of Innocence against Malice and Oppression. They were to be
the profess'd Guardians of the Fair; and chaste, as well as profound
Admirers of the Sex: But above all, they were to be Stanch to the
Church, implicite Believers, zealous Champions of the Christian Faith,
and implacable Enemies to all Infidels and Hereticks.
Hor. I believe, that between Two and Three Hundred Years ago, Bigotry
was at the greatest Height.
Cleo. The Church of _Rome_ had, long before that Time, gain'd such an
Ascendant over the Laity, that Men of the highest Quality stood in Awe
of the least Parish-Priest. This made Superstition fashionable; and
the most resolute Heroes were not ashamed to pay a blind Veneration to
every Thing which the Clergy was pleased to call Sacred. Men had an
entire Confidence in the Pope's Power; his blessing of Swords,
Armours, Colours and Standards; and No body doubted of the Influence,
which Saints and Angels had upon Earth, the miraculous Virtue of
Relicks, the Reality of Witches and Enchantments, the Black Art, or
that Men might be made invulnerable.
Hor. But the Ignorance of those Days notwithstanding, you believe,
that there were Men of that strict Honour, you have been speaking of.
Cleo. Men of Honour, I told you, were required and supposed to be
possess'd of those Qualities; and I believe, that several endeavour'd
to be, and some actually were such, as far as Human Frailty would let
them; but I believe likewise, that there were others, who gain'd the
Title, by their Undauntedness only, and had but a small Stock of any
other Virtue besides; and that the Number of these was always far the
greatest. Courage and Intrepidity always were, and ever will be the
grand Characteristick of a Man of Honour: It is this Part of the
Character only, which it is always in our Power to demonstrate. The
best Friend a King has, may want an Opportunity to shew his Loyalty:
So a Man may be just and chaste, and yet not be able to convince the
World that he is so; but he may pick a Quarrel, and shew, that he
dares to Fight when he pleases, especially if he converses with Men of
the Sword. Where the Principle of Honour was in high Esteem, Vanity
and Impatience must have always prompted the most proud and forward to
seek after Opportunities of Signalizing themselves, in order to be
stiled Men of Honour. This would naturally occasion Quarrelling and
Fighting, as it did and had frequently done before the Time I speak
of. As Duelling was made a Fashion, the Point of Honour became, of
Course, a common Topick of Discourse among the best bred Men: By this
Means the Rules for Quarrelling and Ponctilio in Behaviour, which at
first were very uncertain and precarious, came to be better
understood, and refin'd upon from Time to Time, till, in the Beginning
of the last Century, the Sence of Honour was arrived to such a Degree
of Nicety all over _Europe_, especially in _France_, that barely looking
upon a Man was often taken for an Affront. The Custom of Duelling, by
this, was become to universal in that Kingdom, that the Judges
themselves thought it dishonourable to refuse a Challenge. _Henry_ IVth.
seeing the best Blood of France so often sacrific'd to this Idol,
endeavour'd to put a Stop to it, but was not able; and the several
Edicts made in 1602 and 1609 were fruitless. The Resolutions of
Parliament likewise, made in the Reign of _Lewis_ XIIIth. were as
ineffectual: the First Check that was given to Duelling, was in the
Minority of _Lewis_ XIVth, and from the Method by which it was prevented
at last, it is evident, that Honour is an Idol, by Human Contrivance,
rais'd on the Basis of Human Pride.
Hor. The Method by which a Stop was put to it, was strictly to punish
and never to pardon Any that either sent or accepted of Challenges,
whether they fought or not.
Cleo. This was not trusted to only. An Edict was publish'd in the Year
1651, by which Courts of Honour were erected throughout the Kingdom,
with Gentlemen Commissioners in every Bailiwick, that were to have
Advice of, and immediately to interpose in all Differences that might
arise between Gentlemen. The Difficulty they labour'd under was, that
they would abolish the Custom of Duelling without parting with the
Notions of Honour; destroying of which must have been certain Ruin to
a warlike Nation, that once had received them; and therefore they
never design'd, that the Worship of the Idol should cease, but they
only try'd, whether it was not to be satisfied with less valuable
Victims, and other Sacrifices besides human Blood. In the Year 1653,
_Lewis_ XIV. set forth another Declaration against Duels; in which
having made some Additions to his former Edict, he commands the
Marshals of _France_ to draw up a Regulation touching the Satisfactions
and Reparations of Honour, which they should think necessary for the
several Sorts of Offences. This Order was immediately obey'd, and
nineteen Articles were drawn up and publish'd accordingly. In these,
calling a Man Fool, Coward, or the Like, was punish'd with a Month's
Imprisonment; and after being released, the Offender was to declare to
the Party so offended, that he had wrongfully and impertinently
injur'd him by outragious Words, which he own'd to be false, and ask'd
him to forgive. Giving one the Lie, or threatning to beat him, was two
Month's Imprisonment, and the Submission to be made afterwards yet
more humble than the foregoing. For Blows, as striking with the Hand,
and other Injuries of the same Nature, the Offender was to lye in
Prison Six Months, unless, at the Request of the offended, half of
that Time was chang'd into a pecuniary Mulct, that might not be under
Fifteen Hundred Livres, to be paid before he was set at Liberty, for
the Use of the Nearest Hospital to the Abode of the offended; after
which, the Offender was to submit to the same Blows from the offended,
and to declare by Word of Mouth, and in Writing, that he had struck
him in a Brutish Manner, and beg'd him to pardon and forget that
Offence.
Hor. What Mortal could submit to such Condescensions?
Cleo. For Caning, or Blows given with a Stick, the Punishment was
still more severe; and the Offender was to beg pardon upon his Knees.
Hor. I should have no great Opinion of a Man's Honour, who would not
chuse to Die rather than comply with such Demands.
Cleo. Several thought as you do, and were hang'd for their Pains. But
what Need a Man come to those Extremes, when he could have
Satisfaction for any real Offence that might provoke him? For the
Articles took Notice of, and made ample Provisions against all Manner
of Injuries, from the most trifling Offences to the highest Outrages,
and were very severe against all those that should refuse to submit to
the Penalties imposed. The Marshals of _France_ remain'd the Supreme
Judges in all these Matters; and under them acted the Governours and
Lieutenants General of Provinces, in whose Absence the Gentlemen
Commissioners in every Bailiwick, having Power to call the Officers of
Justice to their Assistance, were to take all provisional Care
imaginable; so that no Lawyers or Mechanicks had a Hand in composing
any Differences concerning the Point of Honour.
Hor. All these Things, we'll say, are wisely contriv'd; but in
complaining first there is a meanness which a Man of Honour cannot
stoop to.
Cleo. That the Instinct of Sovereignty will always bid Men revenge
their own Wrongs, and do Justice to themselves, is certain. But I
wanted, to shew you the Equivalent, that wise Men substituted in the
Room of Dueling, and which Men of unqueston'd Honour took up with. The
Scheme was contrived by Men of tried Valour, whose Example is always
of great Weight: Besides, from the Nature of the Remedies that were
applied to the Evil, it must always follow, that those who had given
the greatest Proofs of their Courage, would be the most ready to
subscribe to those Articles.
Hor. In our last Conversation but one you told me, that [7] all Laws
pointed at, and tally'd with some Frailty or Passion in our Nature;
pray, what is it that these Laws of Honour tally with?
[Footnote 7: Fable of the Bees, part II. page 318.]