XXXIV. I say once more, that I do not condemn any innocent or moderate affection for our native land. A love extremely soft and tender, is better suited to women, and more proper for children just rising up in the world, than for men; and therefore I am of opinion, the divine Homer humanizes Ulysses to a degree of excess, when he paints him, amidst all the regales of Pheacia, panting and pining, to see the smoke arise on the mountains of Ithaca, his own country:
Exoptans oculis surgentem cernere fumum
Natalis terræ.
This tenderness in one of the wisest of the Greeks was very puerile; but with all, there is not much inconvenience in viewing with tenderness the smoke of one’s country, provided the smoke does not blind the eyes of him who looks at it. Let him view the smoke of his own country; but alas, do not let him prefer it to the light and splendour of foreign ones; but this is what we see every day. He who by being placed at the head of an eminent department, has the disposal of various employments at his pleasure, can scarce find any persons properly qualified for those employments, but people of his own country. In vain it is represented to him, that these men are unfit to fill the post, and that there are others better qualified. He finds the smoke of his country so grateful an aromatick, that he would abandon for it the most brilliant lights of other places. O how strangely does this smoke blind men’s eyes! How wonderfully does it disorder and affect their heads!
XXXV. In truth, some sin in this particular with their eyes wide open; I speak of those, who with the view of forming a party to support their authority, promote as many of their countrymen as they possibly can, without paying the least attention to merit. This is not manifesting their love to their country, but to themselves, and is benefiting their own soil, as the earth is benefited by the labour of the husbandman, who does not bestow it with a view of improving the land, but of advantaging himself. These are open and declared enemies of a republic, because it being next to impossible, that one district can furnish people sufficiently qualified for such a variety of employments, the places are filled with unworthy objects; this, if it is not the greatest evil that can befall a state, at least ultimately disposes towards producing such an evil.
XXXVI. Of those, who exercise their passion for their countrymen, from a belief that they are the most deserving, I am at a loss what to say, although the motive of their partiality in this matter frequently appears to me a voluntary blindness; and if that is the case, they do not stand excused. When the excess of merit in the person set aside, is so notoriously superior to that of the man promoted, that it is manifest to all the world, except to him who dispensed the preferment, what doubt can there be, that he shut his eyes to avoid seeing it? or else, that the microscope of his passion magnified to his view, the virtues of the man preferred, and the defects of him neglected? There is scarce any man, who has not a portion of good and bad in his composition; a man without fault would be a miracle, and one without a single virtue would be a monster. This made St. Austin say, that gigantic vice was as rare to be found among us, as eminent virtue: Sicut magna pietas paucorum est, ita et magna impietas nihilominus paucorum est. (Serm. 10. de verbis Domini.) What happens then is, that passion, being to chuse between persons of unequal merit, magnifies what is good in the bad man, and also what is bad in the good one. There is not a more unfaithful balance to weigh merit in, than that of passion and prejudice; but this is what men commonly use for the purpose. This caused David to say, men are false in their balances: Mendaces filii hominum in stateris. Job, to express the greatness and power of God, says, that he is able to give weight to the wind: qui fecit ventis pondus. But I am not clear in what sense to understand this, because I also see, that the powerful of the world in the balance of their passion, frequently give weight, and much weight to the air. What do you see in that person they have just raised? Nothing solid, nothing but air and vanity; but to this air, the great man who exalted him gave more weight, than to the gold of the other person who was his competitor for the office. But how was this done? Why, together with the air, he put earth into the scale, I mean the earth of the country in which he was born, and this earth weighs very heavy in that balance.
XXXVII. It happens in the contentions about occupying places, as it happened in the conflict between Hercules and Antæus. Hercules was much more valiant and powerful than the other, and threw him repeatedly to the ground; but the falls, enabled Antæus to renew the combat with redoubled vigour, because by his contact with the earth, his strength was doubled. The explanation of the matter is this: The antients under the veil of fables, concealed physical and moral maxims, and according to the heathen mythology, which was the term they used to signify the exposition of those mysterious fictions, Antæus was the son of the Earth. I believe, to make this fable apply to the present question, we need say no more, than that as things go in the world, every country by its recommendation, gives strength to its sons to overcome strangers, although they are people of superior abilities and vigour. Hercules lifted Antæus from the ground, and kept him suspended in the air, by which means he found no difficulty in overcoming him. It were much to be wished, that upon many occasions, in order to determine the worth of people, they should be examined divested of all favour and advantage they can derive from belonging to a particular country, for then it would be much better known to whom the preference is due.
SECT. VIII.
XXXVIII. These men of national genius and prejudice, whose spirits are all flesh and blood, and whose breasts are always in contact with the earth, like that of a snake, do in a community, what the old serpent did in paradise, or as Luzbel did in Heaven, that is, introduce into it, seditions, revolts, schisms, and battles. No fire assails a civil edifice so violently, as the flame of national passion, for it consumes the very stones of the fabric, levels merit to the ground, and makes reason tremble, excites tumults and insults, and makes way for the triumphant entry of ambition. Those hearts which ought to be cordially united by the bond of brotherly love, that bond being broken asunder, are miserably divided, and breathe nothing but vengeance and rancour. They form parties, inlist auxiliaries, and range their forces; but alas! in the end both the victors and vanquished are unfortunate and unhappy; the last lose the day and their patience, and the first by their conquest lose themselves.
XXXIX. In no words of sacred writ, is a call to a generous and virtuous life painted in more lively colours, than in those of the Psalmist, Psalm xliv. Mark me, my Son, incline your ear, and attend to my words, you must forget your townsmen, and the house of your father. But how greatly does he deviate from the precept contained in this admonition, who so far from forgetting his townsmen, and the house of his father, treasures up in his heart and memory, not only a house or a town, but a whole province or kingdom.