Q. Does the law of nature prescribe continence?

A. Yes: because a moderate use of the most lively of pleasures is not only useful, but indispensable, to the support of strength and health: and because a simple calculation proves that, for some minutes of privation, you increase the number of your days, both in vigor of body and of mind.

Q. How does it forbid libertinism?

A. By the numerous evils which result from it to the physical and the moral existence. He who carries it to an excess enervates and pines away; he can no longer attend to study or labor; he contracts idle and expensive habits, which destroy his means of existence, his public consideration, and his credit; his intrigues occasion continual embarra.s.sment, cares, quarrels and lawsuits, without mentioning the grievous deep-rooted distempers, and the loss of his strength by an inward and slow poison; the stupid dullness of his mind, by the exhaustion of the nervous system; and, in fine, a premature and infirm old age.

Q. Does the law of nature look on that absolute chast.i.ty so recommended in monastical inst.i.tutions, as a virtue?

A. No: for that chast.i.ty is of no use either to the society that witnesses, or the individual who practises it; it is even prejudicial to both. First, it injures society by depriving it of population, which is one of its princ.i.p.al sources of wealth and power; and as bachelors confine all their views and affections to the term of their lives, they have in general an egotism unfavorable to the interests of society.

In the second place, it injures the individuals who practise it, because it deprives them of a number of affections and relations which are the springs of most domestic and social virtues; and besides, it often happens, from circ.u.mstances of age, regimen, or temperament, that absolute continence injures the const.i.tution and causes severe diseases, because it is contrary to the physical laws on which nature has founded the system of the reproduction of beings; and they who recommend so strongly chast.i.ty, even supposing them to be sincere, are in contradiction with their own doctrine, which consecrates the law of nature by the well known commandment: increase and multiply.

Q. Why is chast.i.ty considered a greater virtue in women than in men?

A. Because a want of chast.i.ty in women is attended with inconveniences much more serious and dangerous for them and for society; for, without taking into account the pains and diseases they have in common with men, they are further exposed to all the disadvantages and perils that precede, attend, and follow child-birth. When pregnant contrary to law, they become an object of public scandal and contempt, and spend the remainder of their lives in bitterness and misery. Moreover, all the expense of maintaining and educating their fatherless children falls on them: which expense impoverishes them, and is every way prejudicial to their physical and moral existence. In this situation, deprived of the freshness and health that const.i.tute their charm, carrying with them an extraneous and expensive burden, they are less prized by men, they find no solid establishment, they fall into poverty, misery, and wretchedness, and thus drag on in sorrow their unhappy existence.

Q. Does the law of nature extend so far as the scruples of desires and thoughts.

A. Yes; because, in the physical laws of the human body, thoughts and desires inflame the senses, and soon provoke to action: now, by another law of nature in the organization of our body, those actions become mechanical wants which recur at certain periods of days or of weeks, so that, at such a time, the want is renewed of such an action and such a secretion; if this action and this secretion be injurious to health, the habitude of them becomes destructive of life itself. Thus thoughts and desires have a true and natural importance.

Q. Should modesty be considered as a virtue?

A. Yes; because modesty, inasmuch as it is a shame of certain actions, maintains the soul and body in all those habits useful to good order, and to self-preservation. The modest woman is esteemed, courted, and established, with advantages of fortune which ensure her existence, and render it agreeable to her, while the immodest and prost.i.tute are despised, repulsed, and abandoned to misery and infamy.

CHAPTER VIII.

ON COURAGE AND ACTIVITY.

Q. Are courage and strength of body and mind virtues in the law of nature?

A. Yes, and most important virtues; for they are the efficacious and indispensable means of attending to our preservation and welfare. The courageous and strong man repulses oppression, defends his life, his liberty, and his property; by his labor he procures himself an abundant subsistence, which he enjoys in tranquillity and peace of mind. If he falls into misfortunes, from which his prudence could not protect him, he supports them with fort.i.tude and resignation; and it is for this reason that the ancient moralists have reckoned strength and courage among the four princ.i.p.al virtues.

Q. Should weakness and cowardice be considered as vices?

A. Yes, since it is certain that they produce innumerable calamities.

The weak or cowardly man lives in perpetual cares and agonies; he undermines his health by the dread, oftentimes ill founded, of attacks and dangers: and this dread which is an evil, is not a remedy; it renders him, on the contrary, the slave of him who wishes to oppress him; and by the servitude and debas.e.m.e.nt of all his faculties, it degrades and diminishes his means of existence, so far as the seeing his life depend on the will and caprice of another man.

Q. But, after what you have said on the influence of aliments, are not courage and force, as well as many other virtues, in a great measure the effect of our physical const.i.tution and temperament?

A. Yes, it is true; and so far, that those qualities are transmitted by generation and blood, with the elements on which they depend: the most reiterated and constant facts prove that in the breed of animals of every kind, we see certain physical and moral qualities, attached to the individuals of those species, increase or decay according to the combinations and mixtures they make with other breeds.

Q. But, then, as our will is not sufficient to procure us those qualities, is it a crime to be dest.i.tute of them?

A. No, it is not a crime, but a misfortune; it is what the ancients call an unlucky fatality; but even then we have it yet in our power to acquire them; for, as soon as we know on what physical elements such or such a quality is founded, we can promote its growth, and hasten its developments, by a skillful management of those elements; and in this consists the science of education, which, according as it is directed, meliorates or degrades individuals, or the whole race, to such a pitch as totally to change their nature and inclinations; for which reason it is of the greatest importance to be acquainted with the laws of nature by which those operations and changes are certainly and necessarily effected.

Q. Why do you say that activity is a virtue according to the law of nature?

A. Because the man who works and employs his time usefully, derives from it a thousand precious advantages to his existence. If he is born poor, his labor furnishes him with subsistence; and still more so, if he is sober, continent, and prudent, for he soon acquires a competency, and enjoys the sweets of life; his very labor gives him virtues; for, while he occupies his body and mind, he is not affected with unruly desires, time does not lie heavy on him, he contracts mild habits, he augments his strength and health, and attains a peaceful and happy old age.

Q. Are idleness and sloth vices in the law of nature?

A. Yes, and the most pernicious of all vices, for they lead to all the others. By idleness and sloth man remains ignorant, he forgets even the science he had acquired, and falls into all the misfortunes which accompany ignorance and folly; by idleness and sloth man, devoured with disquietude, in order to dissipate it, abandons himself to all the desires of his senses, which, becoming every day more inordinate, render him intemperate, gluttonous, lascivious, enervated, cowardly, vile, and contemptible. By the certain effect of all those vices, he ruins his fortune, consumes his health, and terminates his life in all the agonies of sickness and of poverty.

Q. From what you say, one would think that poverty was a vice?

A. No, it is not a vice; but it is still less a virtue, for it is by far more ready to injure than to be useful; it is even commonly the result, or the beginning of vice, for the effect of all individual vices is to lead to indigence, and to the privation of the necessaries of life; and when a man is in want of necessaries, he is tempted to procure them by vicious means, that is to say, by means injurious to society. All the individual virtues tend, on the contrary, to procure to a man an abundant subsistence; and when he has more than he can consume, it is much easier for him to give to others, and to practice the actions useful to society.

Q. Do you look upon opulence as a virtue?

A. No; but still less as a vice: it is the use alone of wealth that can be called virtuous or vicious, according as it is serviceable or prejudicial to man and to society. Wealth is an instrument, the use and employment alone of which determine its virtue or vice.

CHAPTER IX.

ON CLEANLINESS.

Q. Why is cleanliness included among the virtues?

A. Because it is, in reality, one of the most important among them, on account of its powerful influence over the health and preservation of the body. Cleanliness, as well in dress as in residence, obviates the pernicious effects of the humidity, baneful odors, and contagious exhalations, proceeding from all things abandoned to putrefaction.

Cleanliness, maintains free transpiration; it renews the air, refreshes the blood, and disposes even the mind to cheerfulness.

From this it appears that persons attentive to the cleanliness of their bodies and habitations are, in general, more healthy, and less subject to disease, than those who live in filth and nastiness; and it is further remarked, that cleanliness carries with it, throughout all the branches of domestic administration, habits of order and arrangement, which are the chief means and first elements of happiness.

Q. Uncleanliness or filthiness is, then, a real vice?

A. Yes, as real a one as drunkenness, or as idleness, from which in a great measure it is derived. Uncleanliness is the second, and often the first, cause of many inconveniences, and even of grievous disorders; it is a fact in medicine, that it brings on the itch, the scurf, tetters, leprosies, as much as the use of tainted or sour aliments; that it favors the contagious influence of the plague and malignant fevers, that it even produces them in hospitals and prisons; that it occasions rheumatisms, by incrusting the skin with dirt, and thereby preventing transpiration; without reckoning the shameful inconvenience of being devoured by vermin--the foul appendage of misery and depravity.

Most ancient legislators, therefore, considered cleanliness, which they called purity, as one of the essential dogmas of their religions. It was for this reason that they expelled from society, and even punished corporeally those who were infected with distempers produced by uncleanliness; that they inst.i.tuted and consecrated ceremonies of ablutions baths, baptisms, and of purifications, even by fire and the aromatic fumes of incense, myrrh, benjamin, etc., so that the entire system of pollutions, all those rites of clean and unclean things, degenerated since into abuses and prejudices, were only founded originally on the judicious observation, which wise and learned men had made, of the extreme influence that cleanliness in dress and abode exercises over the health of the body, and by an immediate consequence over that of the mind and moral faculties.

Thus all the individual virtues have for their object, more or less direct, more or less near, the preservation of the man who practises them and by the preservation of each man, they lead to that of families and society, which are composed of the united sum of individuals.

CHAPTER X.

ON DOMESTIC VIRTUES.

Q. What do you mean be domestic virtues?

A. I mean the practice of actions useful to a family, supposed to live in the same house.*