LITMIR.BIZ

Скачать книгу

Behold the behaviour of the Dutch in the island of Amboyna. A native who is found guilty of theft, is deprived of his ears and nose, and made a slave for life. William Funnel, who was there anno 1705, reports, that 500 of these wretches were secured in prison, and never suffered to go abroad but in order to saw timber, to cut stone, or to carry heavy burdens. Their food is a pittance of coarse rice boiled in water, and their bed the hard ground. What is still worse, poor people who happen to run in debt are turned over to the servants of the East India company, who send them to work among their slaves, with a daily al-<372>lowance of two-pence, which goes to the creditor. A nation must be devoid of bowels who can establish such inhumanity by law. But time has rendered that practice so familiar to the Dutch, that they behold with absolute indifference the multiplied miseries of their fellow creatures. It appears, indeed, that such a punishment would be more effectual than death to repress theft; but can any one doubt, that society would suffer more by eradicating pity and humanity, than it would gain by punishing capitally every one who is guilty of theft? At the same time, the Dutch, however cruel to the natives, are extremely complaisant to one another: seldom is any of them punished but for murder: a small sum will procure pardon for any other crime.

      Upon the brutality and harsh manners of savages, was founded an opinion universally prevalent, that man is an obdurate being who must be governed by fear, not by love. It was the politic of princes to keep their subjects in awe; and every subject became a creeping slave. Hence the universal practice of never appearing before a sovereign or a prince but with a<373> splendid present, in order to deprecate his wrath or soften his temper. Philosophy has in time banished these crude notions of human nature, and taught us that man is a social being, upon whom benevolence has a more powerful influence than fear. Benevolence, accordingly, has become the ruling principle in society; and it is now the glory of princes to bestow favours and to receive none. This change of manners governs equally the worship paid to the Deity. Among rude nations, the Deity is represented as an angry God, visiting the sins of the fathers upon the children; and hence oblations, offerings, sacrifices, not even excepting human victims. Happy it is for us to have received more refined notions of the Deity. The opinion, justly founded, that benevolence is his prime attribute, has banished oblations, sacrifices, and such trumpery; and we depend on the goodness of the Deity, without any retribution but that of a grateful heart.

      A degree of coarseness and indelicacy is connected with rough manners. The manners of the Greeks, as copied by Plautus and Terence from Menander and other Greek writers, were extremely coarse; such<374> as may be expected from a people living among their slaves, without any society with virtuous women. The behaviour of Demosthenes and Eschines to each other in their public harangues is wofully coarse. But Athens was a democracy; and a democracy, above all other governments, is rough and licentious. In the Athenian comedy, neither gods nor men are spared. The most respectable persons of the republic are ridiculed by name in the comedies of Aristophanes, which wallow in looseness and detraction. In the third act of Andromaché, a tragedy of Euripides, Peleus and Menelaus, Kings of Thessaly and Sparta, fall into downright ribaldry; Menelaus swearing that he will not give up his victim, and Peleus threatening to knock him down with his staff. The manners of Jason, in the tragedy of Medea by Euripides, are wofully indelicate. With unparallelled ingratitude to his wife Medea, he, even in her presence, makes love to the King of Corinth’s daughter, and obtains her in marriage. Instead of blushing to see a person he had so deeply injured, he coolly endeavours to excuse himself, “that he was an exile like herself, without support; and<375> that his marriage would acquire powerful friends to them and to their children.” Could he imagine that such frigid reasons would touch a woman of any spirit? A most striking picture of indelicate manners is exhibited in the tragedy of Alcestes. Admetus prevails upon Alcestes, his loving and beloved wife, to die in his stead. What a barbarian must the man be who grasps at life upon such a condition? How ridiculous is the bombast flourish of Admetus, that, if he were Orpheus, he would pierce to hell, brave the three-headed Cerberus, and bring his wife to earth again! and how indecently does he scold his father for refusing to die for him! What pretext could the monster have to complain of his father, when he himself was so disgracefully fond of life, as even to solicit his beloved spouse to die in his stead! What stronger instance, after all, would one require of indelicacy in the manners of the Greeks, than that they held all the world except themselves to be barbarians? In that particular, however, they are not altogether singular. Though the Tartars, as mentioned above, were foul feeders, and hoggishly nasty, yet they were extremely proud, despising, like<376> the Greeks, every other nation. The people of Congo think the world to be the work of angels, except their own country, which they hold to be the handiwork of the supreme architect. The Greenlanders have a high conceit of themselves; and in private make a mock of the Europeans, or Kablunets, as they call them. Despising arts and sciences, they value themselves on their skill in catching seals, conceiving it to be the only useful art. They hold themselves to be the only civilized and well-bred people; and when they see a modest stranger, they say, “he begins to be a man”; that is, to be like one of themselves. Sometimes, however, sparks of light are perceived breaking through the deepest gloom. When the Athenians were at war with Philip King of Macedon, they intercepted some letters addressed by him to his ministers. These they opened for intelligence: but one to his Queen Olympias they left with the messenger untouched. This was done not by a single person, but by authority of the whole people.⁹

      So coarse and indelicate were Roman manners, that whipping was a punishment inflicted on the officers of the army, <377> not even excepting centurions^(a). Doth it not show extreme grossness of manners to express in plain words the parts that modesty bids us conceal? and yet this is common in Greek and Roman writers. In the Cyclops of Euripides, there is represented a scene of the vice against nature, grossly obscene, without the least disguise. How wofully indelicate must the man have been, who could sit down gravely to compose such a piece! and how dissolute must the spectators have been who could behold such a scene without hissing! Next to the indecency of exposing one’s nudities in good company, is the talking of them without reserve. Horace is extremely obscene, and Martial no less. But I censure neither of them, and as little the Queen of Navarre for her tales; for they wrote according to the manners of the times: it is the manners I censure, not the writers. In Rome, a woman taken in adultery was prostituted on the public street to all comers, a bell ringing the whole time. This abominable practice was abolished by the Emperor Theodosius^(a).<378>

      The manners of Europe, before the revival of letters, were no less coarse than cruel. In the Cartularies of Charlemagne, judges are forbidden to hold courts but in the morning, with an empty stomach. It would appear, that men in those days were not ashamed to be seen drunk, even in a court of justice. It was customary, both in France and Italy, to collect for sport all the strumpets in the neighbourhood, and to make then run races. Several feudal tenures give evidence of manners both low and coarse. Struvius mentions a tenure, binding the vassal, on the birth-day of his lord, to dance and fart before him. The cod-piece, which, a few centuries ago, made part of a man’s dress, and which swelled by degrees to a monstrous size, testifies shamefully-coarse manners; and yet it was a modest ornament, compared with one used in France during the reign of Lewis XI. which was the figure of a man’s privy parts fixed to the coat of breeches. In the same period, the judgment of Paris was a favourite theatrical entertainment: three women stark-naked represented the three goddesses, Juno, Venus, and Minerva. Nick-names, so com-<379>mon not long ago, are an instance of the same coarseness of manners; for to fix a nick-name on a man, is to use him with contemptuous familiarity. In the thirteenth century, many clergymen refused to administer the sacrament of the Lord’s supper, unless they were paid for it.^* In the tenth century, Edmond King of England, at a festival in the county of Gloucester, observed Leolf, a notorious robber under sentence of banishment, sitting at table with the King’s attendants. Enraged at this insolence, he ordered Leolf to leave the room. On his refusing to obey, the King leaped on him, and seized him by the hair. The ruffian drew his dagger, and gave the King a wound, of which he immediately expired. How lamentable would be our condition, were we as much persecuted as our forefathers were with omens, dreams, prophesies, astrologers, witches, and apparitions? Our forefathers were robust both in mind and body, and<380> could bear without much pain what would totally overwhelm us.

      Even after the revival of letters, the European manners were a long time coarse and indelicate.

Скачать книгу