by C. F. Volney
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 constitution 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 destitute 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 instituted 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.*
* Domestic is derived from the Latin word domus, a house.
Q. What are those virtues?
A. They are economy, paternal love, filial love, conjugal love, fraternal love, and the accomplishment of the duties of master and servant.
Q. What is economy?
A. It is, according to the most extensive meaning of the word, the proper administration of every thing that concerns the existence of the family or house; and as subsistence holds the first rank, the word economy in confined to the employment of money for the wants of life.
Q. Why is economy a virtue?
A. Because a man who makes no useless expenses acquires a superabundancy, which is true wealth, and by means of which he procures for himself and his family everything that is really convenient and useful; without mentioning his securing thereby resources against accidental and unforeseen losses, so that he and his family enjoy an agreeable and undisturbed competency, which is the basis of human felicity.
Q. Dissipation and prodigality, therefore, are vices?
A. Yes, for by them man, in the end, is deprived of the necessaries of life; he falls into poverty and wretchedness; and his very friends, fearing to be obliged to restore to him what he has spent with or for them, avoid him as a debtor does his creditor, and he remains abandoned by the whole world.
Q. What is paternal love?
A. It is the assiduous care taken by parents to make their children contract the habit of every action useful to themselves and to society.
Q. Why is paternal tenderness a virtue
in parents?
A. Because parents, who rear their children in those habits, procure for themselves, during the course of their lives, enjoyments and helps that give a sensible satisfaction at every instant, and which assure to them, when advanced in years, supports and consolations against the wants and calamities of all kinds with which old age is beset.
Q. Is paternal love a common virtue?
A. No; notwithstanding the ostentation made of it by parents, it is a rare virtue. They do not love their children, they caress and spoil them. In them they love only the agents of their will, the instruments of their power, the trophies of their vanity, the pastime of their idleness. It is not so much the welfare of their children that they propose to themselves, as their submission and obedience; and if among children so many are seen ungrateful for benefits received, it is because there are among parents as many despotic and ignorant benefactors.
Q. Why do you say that conjugal love is a virtue?
A. Because the concord and union resulting from the love of the married, establish in the heart of the family a multitude of habits useful to its prosperity and preservation. The united pair are attached to, and seldom quit their home; they superintend each particular direction of it; they attend to the education of their children; they maintain the respect and fidelity of domestics; they prevent all disorder and dissipation; and from the whole of their good conduct, they live in ease and consideration; while married persons who do not love one another, fill their house with quarrels and troubles, create dissension between their children and the servants, leaving both indiscriminately to all kinds of vicious habits; every one in turn spoils, robs, and plunders the house; the revenues are absorbed without profit; debts accumulate; the married pair avoid each other, or contend in lawsuits; and the whole family falls into disorder, ruin, disgrace and want.
Q. Is adultery an offence in the law of nature?
A. Yes; for it is attended with a number of habits injurious to the married and to their families. The wife or husband, whose affections are estranged, neglect their house, avoid it, and deprive it, as much as they can, of its revenues or income, to expend them with the object of their affections; hence arise quarrels, scandal, lawsuits, the neglect of their children and servants, and at last the plundering and ruin of the whole family; without reckoning that the adulterous woman commits a most grievous theft, in giving to her husband heirs of foreign blood, who deprive his real children of their legitimate portion.
Q. What is filial love?
A. It is, on the side of children, the practice of those actions useful to themselves and to their parents.
Q. How does the law of nature prescribe filial love?
A. By three principal motives:
1. By sentiment; for the affectionate care of parents inspires, from the most tender age, mild habits of attachment.
2. By justice; for children owe to their parents a return and indemnity for the cares, and even for the expenses, they have caused them.
3. By personal interest; for, if they use them ill, they give to their own children examples of revolt and ingratitude, which authorize them, at a future day, to behave to themselves in a similar manner.
Q. Are we to understand by filial love a passive and blind submission?
A. No; but a reasonable submission, founded on the knowledge of the mutual rights and duties of parents and children; rights and duties, without the observance of which their mutual conduct is nothing but disorder.
Q. Why is fraternal love a virtue?
A. Because the concord and union, which result from the love of brothers, establish the strength, security, and conservation of the family: brothers united defend themselves against all oppression, they aid one another in their wants, they help one another in their misfortunes, and thus secure their common existence; while brothers disunited, abandoned each to his own personal strength, fall into all the inconveniences attendant on an insulated state and individual weakness. This is what a certain Scythian king ingeniously expressed when, on his death-bed, calling his children to him, he ordered them to break a bundle of arrows. The young men, though strong, being unable to effect it, he took them in his turn, and untieing them, broke each of the arrows separately with his fingers. "Behold," said he, "the effects of union; united together, you will be invincible; taken separately, you will be broken like reeds."
Q. What are the reciprocal duties of masters and of servants?
A. They consist in the practice of the actions which are respectively and justly useful to them; and here begin the relations of society; for the rule and measure of those respective actions is the equilibrium or equality between the service and the recompense, between what the one returns and the other gives; which is the fundamental basis of all society.
Thus all the domestic and individual virtues refer, more or less mediately, but always with certitude, to the physical object of the amelioration and preservation of man, and are thereby precepts resulting from the fundamental law of nature in his formation.
Chapter XI.
THE SOCIAL VIRTUES; JUSTICE.
Q. What is society?
A. It is every reunion of men living together under the clauses of an expressed or tacit contract, which has for its end their common preservation.
Q. Are the social virtues numerous?
A. Yes; they are in as great number as the kinds of actions useful to society; but all may be reduced to one principle.
Q. What is that fundamental principle?
A. It is justice, which alone comprises all the virtues of society.
Q. Why do you say that justice is the fundamental and almost only virtue of society?
A. Because it alone embraces the practice of all the actions useful to it; and because all the other virtues, under the denominations of charity, humanity, probity, love of one's country, sincerity, generosity, simplicity of manners, and modesty, are only varied forms and diversified applications of the axiom, "Do not to another what you do not wish to be done to yourself," which is the definition of justice.
Q. How does the law of nature prescribe justice?
A. By three physical attributes, inherent in the organization of man.
Q. What are those attributes?
A. They are equality, liberty, and property.
Q. How is equality a physical attribute of man?
A. Because all men, having equally eyes, hands, mouths, ears, and the necessity of making use of them, in order to live, have, by this reason alone, an equal right to life, and to the use of the aliments which maintain it; they are all equal before God.
Q. Do you suppose that all men hear equally, see equally, feel equally, have equal wants, and equal passions?
A. No; for it is evident, and daily demonstrated, that one is short, and another long-sighted; that one eats much, another little; that one has mild, another violent passions; in a word, that one is weak in body and mind, while another is strong in both.
Q. They are, therefore, really unequal?
A. Yes, in the development of their means, but not in the nature and essence of those means. They are made of the same stuff, but not in the same dimensions; nor are the weight and value equal. Our language possesses no one word capable of expressing the identity of nature, and the diversity of its form and employment. It is a proportional equality; and it is for this reason I have said, equal before God, and in the order of nature.
Q. How is liberty a physical attribute of man?
A. Because all men having senses sufficient for their preservation--no one wanting the eye of another to see, his ear to hear, his mouth to eat, his feet to walk--they are all, by this very reason, constituted naturally independent and free; no man is necessarily subjected to another, nor has he a right to dominate over him.
Q. But if a man is born strong, has he a natural right to master the weak man?
A. No; for it is neither a necessity for him, nor a convention between them; it is an abusive extension of his strength; and here an abuse is ma
de of the word right, which in its true meaning implies, justice or reciprocal faculty.
Q. How is property a physical attribute of man?
A. Inasmuch as all men being constituted equal or similar to one another, and consequently independent and free, each is the absolute master, the full proprietor of his body and of the produce of his labor.
Q. How is justice derived from these three attributes?
A. In this, that men being equal and free, owing nothing to each other, have no right to require anything from one another only inasmuch as they return an equal value for it; or inasmuch as the balance of what is given is in equilibrium with what is returned: and it is this equality, this equilibrium which is called justice, equity;* that is to say that equality and justice are but one and the same word, the same law of nature, of which the social virtues are only applications and derivatives.
* Aequitas, aequilibrium, aequalitas, are all of the same family.
CHAPTER XII. DEVELOPMENT OF THE SOCIAL VIRTUES.
Q. Explain how the social virtues are derived from the law of nature. How is charity or the love of one's neighbor a precept and application of it?
A. By reason of equality and reciprocity; for when we injure another, we give him a right to injure us in return; thus, by attacking the existence of our neighbor, we endanger our own, from the effect of reciprocity; on the other hand, by doing good to others, we have room and right to expect an equivalent exchange; and such is the character of all social virtues, that they are useful to the man who practises them, by the right of reciprocity which they give him over those who are benefited by them.
Q. Charity is then nothing but justice?
A. No: it is only justice; with this slight difference, that strict justice confines itself to saying, "Do not to another the harm you would not wish he should do to you;" and that charity, or the love of one's neighbor, extends so far as to say, "Do to another the good which you would wish to receive from him." Thus when the gospel said, that this precept contained the whole of the law and the prophets, it announced nothing more than the precept of the law of nature.
