A. Yes; for lying, perfidy, and perjury create distrust, quarrels, hatred, revenge, and a crowd of evils among men, which tend to their common destruction; while sincerity and fidelity establish confidence, concord, and peace, besides the infinite good resulting from such a state of things to society.

Q. Does it prescribe mildness and modesty?

A. Yes; for harshness and obduracy, by alienating from us the hearts of other men, give them an inclination to hurt us; ostentation and vanity, by wounding their self-love and jealousy, occasion us to miss the end of a real utility.

Q. Does it prescribe humility as a virtue?

A. No; for it is a propensity in the human heart to despise secretly everything that presents to it the idea of weakness; and self-debas.e.m.e.nt encourages pride and oppression in others; the balance must be kept in equipoise.

Q. You have reckoned simplicity of manners among the social virtues; what do you understand by that word?

A. I mean the restricting our wants and desires to what is truly useful to the existence of the citizen and his family; that is to say, the man of simple manners has but few wants, and lives content with a little.

Q. How is this virtue prescribed to us?

A. By the numerous advantages which the practice of it procures to the individual and to society; for the man whose wants are few, is free at once from a crowd of cares, perplexities, and labors; he avoids many quarrels and contests arising from avidity and a desire of gain; he spares himself the anxiety of ambition, the inquietudes of possession, and the uneasiness of losses; finding superfluity everywhere, he is the real rich man; always content with what he has, he is happy at little expense; and other men, not fearing any compet.i.tion from him, leave him in quiet, and are disposed to render him the services he should stand in need of. And if this virtue of simplicity extends to a whole people, they insure to themselves abundance; rich in everything they do not consume, they acquire immense means of exchange and commerce; they work, fabricate, and sell at a lower price than others, and attain to all kinds of prosperity, both at home and abroad.

Q. What is the vice contrary to this virtue?

A. It is cupidity and luxury.

Q. Is luxury a vice in the individual and in society?

A. Yes, and to that degree, that it may be said to include all the others; for the man who stands in need of many things, imposes thereby on himself all the anxiety, and submits to all the means just or unjust of acquiring them. Does he possess an enjoyment, he covets another; and in the bosom of superfluity, he is never rich; a commodious dwelling is not sufficient for him, he must have a beautiful hotel; not content with a plenteous table, he must have rare and costly viands: he must have splendid furniture, expensive clothes, a train of attendants, horses, carriages, women, theatrical representations and games. Now, to supply so many expenses, much money must be had; and he looks on every method of procuring it as good and even necessary; at first he borrows, afterwards he steals, robs, plunders, turns bankrupt, is at war with every one, ruins and is ruined.

Should a nation be involved in luxury, it occasions on a larger scale the same devastations; by reason that it consumes its entire produce, it finds itself poor even with abundance; it has nothing to sell to foreigners; its manufactures are carried on at a great expense, and are sold too dear; it becomes tributary for everything it imports; it attacks externally its consideration, power, strength, and means of defence and preservation, while internally it undermines and falls into the dissolution of its members. All its citizens being covetous of enjoyments, are engaged in a perpetual struggle to obtain them; all injure or are near injuring themselves; and hence arise those habits and actions of usurpation, which const.i.tute what is denominated moral corruption, intestine war between citizen and citizen. From luxury arises avidity, from avidity, invasion by violence and perfidy; from luxury arises the iniquity of the judge, the venality of the witness, the improbity of the husband, the prost.i.tution of the wife, the obduracy of parents, the ingrat.i.tude of children, the avarice of the master, the dishonesty of the servant, the dilapidation of the administrator, the perversity of the legislator, lying, perfidy, perjury, a.s.sa.s.sination, and all the disorders of the social state; so that it was with a profound sense of truth, that ancient moralists have laid the basis of the social virtues on simplicity of manners, restriction of wants, and contentment with a little; and a sure way of knowing the extent of a man's virtues and vices is, to find out if his expenses are proportionate to his fortune, and calculate, from his want of money, his probity, his integrity in fulfilling his engagements, his devotion to the public weal, and his sincere or pretended love of his country.

Q. What do you mean by the word country?

A. I mean the community of citizens who, united by fraternal sentiments, and reciprocal wants, make of their respective strength one common force, the reaction of which on each of them a.s.sumes the n.o.ble and beneficent character of paternity. In society, citizens form a bank of interest; in our country we form a family of endearing attachments; it is charity, the love of one's neighbor extended to a whole nation. Now as charity cannot be separated from justice, no member of the family can pretend to the enjoyment of its advantages, except in proportion to his labor; if he consumes more than it produces, he necessarily encroaches on his fellow-citizens; and it is only by consuming less than what he produces or possesses, that he can acquire the means of making sacrifices and being generous.

Q. What do you conclude from all this?

A. I conclude from it that all the social virtues are only the habitude of actions useful to society and to the individual who practices them; That they refer to the physical object of man's preservation; That nature having implanted in us the want of that preservation, has made a law to us of all its consequences, and a crime of everything that deviates from it; That we carry in us the seed of every virtue, and of every perfection; That it only requires to be developed; That we are only happy inasmuch as we observe the rules established by nature for the end of our preservation; And that all wisdom, all perfection, all law, all virtue, all philosophy, consist in the practice of these axioms founded on our own organization:

Preserve thyself; Instruct thyself; Moderate thyself; Live for thy fellow citizens, that they may live for thee.

VOLNEY'S ANSWER TO DR. PRIESTLY.*

* In 1797, Dr. Priestly published a pamphlet, ent.i.tled, "Observation on the increase of infidelity, with animadversions upon the writings of several modern unbelievers, and especially the Ruins of Mr. Volney." The motto to this tract was:

"Minds of little penetration rest naturally on the surface of things.

They do not like to pierce deep into them, for fear of labor and trouble; sometimes still more for fear of truth."

This Letter is an answer from Volney, taken from the Anti-Jacobin Review of March and April, 1799.

SIR.--I received in due time your pamphlet on the increase of infidelity, together with the note without date which accompanied it.*

My answer has been delayed by the incidents of business, and even by ill health, which you will surely excuse: this delay has, besides, no inconvenience in it. The question between us is not of a very urgent nature: the world would not go on less well with or without my answer as with or without your book. I might, indeed, have dispensed with returning you any answer at all; and I should have been warranted in so doing, by the manner in which you have stated the debate, and by the opinion pretty generally received that, on certain occasions, and with certain persons, the most n.o.ble reply is silence. You seem to have been aware of this yourself, considering the extreme precautions you have taken to deprive me of this resource; but as according to our French customs, any answer is an act of civility, I am not willing to concede the advantage of politeness--besides, although silence is sometimes very significant, its eloquence is not understood by every one, and the public which has not leisure to a.n.a.lyze disputes (often of little interest) has a reasonable right to require at least some preliminary explanations; reserving to itself, should the discussion degenerate into the recriminative clamors of an irritated self-love, to allow the right of silence to him in whom it becomes the virtue of moderation.

* Dr. Priestly sent his pamphlet to Volney, desiring his answer to the strictures on his opinions in his Ruins of Empires.

I have read, therefore, your animadversions on my Ruins, which you are pleased to cla.s.s among the writings of modern unbelievers, and since you absolutely insist on my expressing my opinion before the public, I shall now fulfill this rather disagreeable task with all possible brevity, for the sake of economizing the time of our readers. In the first place, sir, it appears evidently, from your pamphlet, that your design is less to attack my book than my personal and moral character; and in order that the public may p.r.o.nounce with accuracy on this point, I submit several pa.s.sages fitted to throw light on the subject.

You say, in the preface of your discourses, p. 12, "There are, however, unbelievers more ignorant than Mr. Paine, Mr. Volney, Lequino, and others in France say," &c.

Also in the preface of your present observations, p. 20. "I can truly say that in the writings of Hume, Mr. Gibbon, Voltaire, Mr.

Volney--there is nothing of solid argument: all abound in gross mistakes and misrepresentations." Idem, p. 38--"Whereas had he (Mr. Volney) given attention to the history of the times in which Christianity was promulgated . . . he could have no more doubt . . . &c., it is as much in vain to argue with such a person as this, as with a Chinese or even a Hottentot."

Idem, p. 119--"Mr. Volney, if we may judge from his numerous quotations of ancient writers in all the learned languages, oriental as well as occidental, must be acquainted with all; for he makes no mention of any translation, and yet if we judge from this specimen of his knowledge of them, he cannot have the smallest tincture of that of the Hebrew or even of the Greek."

And, at last, after having published and posted me in your very t.i.tle page, as an unbeliever and an infidel; after having pointed me out in your motto as one of those superficial spirits who know not how to find out, and are unwilling to encounter, truth; you add, p. 124, immediately after an article in which you speak of me under all these denominations--

"The progress of infidelity, in the present age, is attended with a circ.u.mstance which did not so frequently accompany it in any former period, at least, in England, which is, that unbelievers in revelation generally proceed to the disbelief of the being and providence of G.o.d so as to become properly Atheists." So that, according to you, I am a Chinese, a Hottentot, an unbeliever, an Atheist, an ignoramus, a man of no sincerity; whose writings are full of nothing but gross mistakes and misrepresentations. Now I ask you, sir, What has all this to do with the main question? What has my book in common with my person? And how can you hold any converse with a man of such bad connexions? In the second place, your invitation, or rather, your summons to me, to point out the mistakes which I think you have made with respect to my opinions, suggest to me several observations.

First. You suppose that the public attaches a high importance to your mistakes and to my opinions: but I cannot act upon a supposition. Am I not an unbeliever?

Secondly. You say, p. 18, that the public will expect it from me: Where are the powers by which you make the public speak and act? Is this also a revelation?

Thirdly. You require me to point out your mistakes. I do not know that I am under any such obligation: I have not reproached you with them; it is not, indeed, very correct to ascribe to me, by selection or indiscriminately, as you have done, all the opinions scattered through my book, since, having introduced many different persons, I was under the necessity of making them deliver different sentiments, according to their different characters. The part which belongs to me is that of a traveler, resting upon the ruins and meditating on the causes of the misfortunes of the human race. To be consistent with yourself you ought to have a.s.signed to me that of the Hottentot or Samoyde savage, who argues with the Doctors, chap. xxiii, and I should have accepted it; you have preferred that of the erudite historian, chap. xxii, nor do I look upon this as a mistake; I discover on the contrary, an insidious design to engage me in a duel of self-love before the public, wherein you would excite the exclusive interest of the spectators by supporting the cause which they approve; while the task which you would impose on me, would only, in the event of success, be attended with sentiments of disapprobation. Such is your artful purpose, that, in attacking me as doubting the existence of Jesus, you might secure to yourself, by surprise, the favor of every Christian sect, although your own incredulity in his divine nature is not less subversive of Christianity than the profane opinion, which does not find in history the proof required by the English law to establish a fact: to say nothing of the extraordinary kind of pride a.s.sumed in the silent, but palpable, comparison of yourself to Paul and to Christ, by likening your labors to theirs as tending to the same object, p. 10, preface. Nevertheless, as the first impression of an attack always confers an advantage, you have some ground for expecting you may obtain the apostolic crown; unfortunately for your purpose I entertain no disposition to that of martrydom: and however glorious it might be to me to fall under the arm of him who has overcome Hume, Gibbon, Voltaire and even Frederick II., I find myself under the necessity of declining your theological challenge, for a number of substantial reasons.

1. Because, to religious quarrels there is no end, since the prejudices of infancy and education almost unavoidably exclude impartial reasoning, and besides, the vanity of the champions becomes committed by the very publicity of the contest, never to give up a first a.s.sertion, whence result a spirit of sectarism and faction.

2. Because no one has a right to ask of me an account of my religious opinions. Every inquisition of this kind is a pretension to sovereignty, a first step towards persecution; and the tolerant spirit of this country, which you invoke, has much less in view to engage men to speak, than to invite them to be silent.

3. Because, supposing I do hold the opinions you attribute to me, I wish not to engage my vanity so as never to retract, nor to deprive myself of the resource of a conversion on some future day after more ample information.

4. And because, reverend sir, if, in the support of your own thesis, you should happen to be discomfited before the Christian audience, it would be a dreadful scandal; and I will not be a cause for scandal, even for the sake of good.

5. Because in this metaphysical contest our arms are too unequal; you speaking in your mother tongue, which I scarcely lisp, might bring forth huge volumes, while I could hardly oppose pages; and the public, who would read neither production, might take the weight of the books for that of reasoning.

6. And because, being endowed with the gift of faith in a pretty sufficient quant.i.ty, you might swallow in a quarter of an hour more articles than my logic would digest in a week.

7. Because again, if you were to oblige me to attend your sermons, as you have compelled me to read your pamphlet, the congregation would never believe that a man powdered and adorned like any worldling, could be in the right against a man dressed out in a large hat, with straight hair,* and a mortified countenance, although the gospel, speaking of the pharisees of other times, who were unpowdered, says that when one fasts he must anoint his head and wash his face.**

* Dr. Priestly has discarded his wig since he went to America, and wears his own hair. Editor A. J. Reveiw.

** St. Matthew, Chapter VI. verses 16 and 17.

8. Because, finally, a dispute to one having nothing else to do would be a gratification, while to me, who can employ my time better, it would be an absolute loss.

I shall not then, reverend sir, make you my confessor in matters of religion, but I will disclose to you my opinion, as a man of letters, on the composition of your book. Having in former days, read many works of theology, I was curious to learn whether by any chemical process you had discovered real beings in that world of invisibles. Unfortunately, I am obliged to declare to the public, which, according to your expression, p. 19, "hopes to be instructed, to be led into truth, and not into error by me," that I have not found in your book a single new argument, but the mere repet.i.tion of what is told over and over in thousands of volumes, the whole fruit of which has been to procure for their authors a cursory mention in the dictionary of heresies. You everywhere lay down that as proved which remains to be proved; with this peculiarity, that, as Gibbon says, firing away your double battery against those who believe too much, and those who believe too little, you hold out your own peculiar sensations, as to the precise criterion of truth; so that we must all be just of your size in order to pa.s.s the gate of that New Jerusalem which you are building. After this, your reputation as a divine might have become problematical with me; but recollecting the principle of the a.s.sociation of ideas so well developed by Locke, whom you hold in estimation, and whom, for that reason I am happy to cite to you, although to him I owe that pernicious use of my understanding which makes me disbelieve what I do not comprehend--I perceive why the public having originally attached the idea of talents to the name of Mr.

Priestly, doctor in chemistry, continued by habit to a.s.sociate it with the name of Mr. Priestly, doctor in divinity; which, however, is not the same thing: an a.s.sociation of ideas the more vicious as it is liable to be moved inversely.* Happily you have yourself raised a bar of separation between your admirers, by advising us in the first page of your preface, that your present book is especially destined for believers. To cooperate, however, with you, sir, in this judicious design, I must observe that it is necessary to retrench two pa.s.sages, seeing they afford the greatest support to the arguments of unbelievers.