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quence of the former will shine most in the senate; that of the other, in the theatre.

These, I say, are the natural effects of such customs. For it must be confessed, that chance has a great influence on national manners; and many events happen in society, which are not to be accounted for by general rules. Who could imagine, for instance, that the Romans, who lived freely with their women, should be very indifferent about music, and esteem dancing infamous; while the Greeks, who never almost saw a woman but in their own houses, were continually piping, singing, and dancing?

The differences of moral sentiment, which naturally arise from a republican or monarchical government, are also very obvious; as well as those which proceed from general riches or poverty, union or faction, ignorance or learning. I shall conclude this long discourse with observing, that different customs and situations vary not the original ideas of merit (however they may some consequences) in any very essential point, and prevail chiefly with regard to young men, who can aspire to the agreeable qualities, and may attempt to please. The MANNER, the ORNAMENTS, the GRACES, which succeed in this shape, are more arbitrary and casual: But the merit of riper years is almost every where the same; and consists chiefly in integrity, humanity, ability, knowledge, and the other more solid and useful qualities of the human mind.

What you insist on, replied PALAMEDES, may have some foundation, when you adhere to the maxims of common life and ordinary conduct. Experience and the practice of the world readily correct any great extravagance on either side. But what say you to artificial lives and manners? How do you reconcile the maxims, on which, in different ages and nations, these are founded?

What do you understand by artificial lives and manners? said I. I explain myself, replied he. You know, that religion had, in ancient times, very little influence on common life, and that, after men had performed their duty in sacrifices and prayers at the temple, they thought that the gods left the rest of their conduct to themselves, and were little pleased or offended with those virtues or vices which only affected the peace and happiness of human society. In those ages, it was the business of philosophy alone to regulate men's ordinary behaviour and deportment; and accordingly, we may observe, that this being the sole principle by which a man could elevate himself above his fellows, it acquired a mighty ascendant over many, and produced great singularities of maxims and of conduct. At present, when philosophy has lost the allurement of novelty, it has no such extensive influence, but seems to confine itself mostly to speculations in the closet; in the same manner as the ancient religion was limited to sacrifices in the temple. Its place is now supplied by the modern religion, which inspects our whole conduct, and prescribes an universal rule to our actions, to our words, to our very thoughts and inclinations; a rule so much the more austere, as it is guarded by infinite, though distant rewards and punishments; and no infraction of it can ever be concealed or disguised.

Diogenes is the most celebrated model of extravagant philosophy. Let us seek a parallel to him in modern times. We shall not disgrace any philosophic name by a comparison with the DOMINICS or LOYOLAS, or any canonized monk or friar. Let us compare him to Pascal, a man of parts and genius, as well as Diogenes himself; and perhaps too a man of virtue, had he allowed his virtuous inclinations to have exerted and displayed themselves.

The foundation of Diogenes's conduct was an endeavour to render himself an independent being as much as possible, and to confine all his wants, and desires, and pleasures, within himself and his own mind: The aim of Pascal was to keep a perpetual sense of his dependance before his eyes, and never to forget his numberless wants and infirmities. The ancient supported himself by magnanimity, ostentation, pride, and the idea of his own superiority above his fellow-creatures. The modern made constant profession of humility and abasement, of the contempt and hatred of himself; and endeavoured to attain these supposed virtues, as far as they are attainable. The austerities of the Greek were in order to inure himself to hardships, and prevent his ever suffering: Those of the Frenchman were embraced merely for their own sake, and in order to suffer as much as possible. The philosopher indulged himself in the most beastly pleasures, even in public: The saint refused himself the most innocent, even in private. The former thought it his duty to love his friends, and to rail at them, and reprove them, and scold them: The latter endeavoured to be absolutely indifferent towards his nearest relations, and to love and speak well of his enemies. The great object of Diogenes's wit was every kind of superstition, that is, every kind of religion known in his time. The mortality of the soul was his standard principle; and even his sentiments of a Divine Providence seem to have been licentious. The most ridiculous superstitions directed Pascal's faith and practice; and an extreme contempt of this life, in comparison of the future, was the chief foundation of his conduct.

In such a remarkable contrast do these two men stand: Yet both of them have met with general admiration in their different ages, and have been proposed as models of imita

tion. Where then is the universal standard of morals which you talk of? And what rule shall we establish for the many different, nay, contrary sentiments of mankind?

An experiment, said I, which succeeds in the air, will not always succeed in a vacuum. When men depart from the maxims of common reason, and affect these artificial lives, as you call them, no one can answer for what will please or displease them. They are in a different element from the rest of mankind; and the natural principles of their mind play not with the same regularity as if left to themselves, free from the illusions of religious superstition or philosophical euthusiasm,

THE

NATURAL HISTORY

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RELIGION.

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