A Letter to Dion

by Bernard Mandeville

Your Crito and Euphranor are very good Characters; but what I admire the most in them, is the consummate Patience in keeping Company, and bearing for a whole Week together, with two such insupportable, out of the way Rascals, as you have represented Alciphron and Lysicles to be. I believe with you, that among the Vain and Voluptuous, there are Abundance of superficial People, who call themselves Free Thinkers, and are proud of being thought to be Unbelievers, without having laid the Foundation of any Philosophy at all. But there never were Two such Creatures in the World as those whom you have made the Champions for Free-thinking. I don't speak as to their Irreligion and Impiety, or their Incapacity of maintaining what they loudly assert; for such there are many among Rakes and Gamesters. But the Knowledge, good Sense and Penetration, which your Libertines display at some Times, are inconsistent with the Ignorance, Folly and Stupidity they shew at others. It is impossible that Men of Parts, and the least Spirit, how much soever they were in the Wrong, could see themselves defeated, banter'd and exposed with so much Tranquility and Chearfulness; and I can't conceive how any, but egregious Coxcombs, without Sense of Shame, could behave as Alciphron and Lysicles do throughout your Dialogues. They are Fellows without Feeling or Manners. If among Gentlemen there are abandon'd Wretches, who harbour Sentiments so abominable and openly destructive to Society, as several are which they advance, I am very well assured, that no well-bred Men would vent them before Strangers in so shocking a Manner as they do. No Mortal ever saw such Disputants before; they always begin with swaggering and boasting of what they'll prove; and in every Argument they pretend to maintain, they are laid upon their Backs, and constantly beaten to Pieces, till they have not a Word more to say; and when this has been repeated above half a Score times, they still retain the same Arrogance and mal-à-pert Briskness they were made to set out with at first; and immediately after every Defeat, they are making fresh Challenges, seemingly with as much Unconcern and Confidence of Success, as if Nothing had pass'd before, or they remember'd Nothing of what had happened. Such an Undauntedness in assaulting, and Alacrity in yielding, as you have made them display, never met in the same Individuals before.

I know, Sir, that in drawing those Characters, you design'd them for Monsters to be abhorr'd and detested; and in this you have succeeded to Admiration, at least with me; for I can assure you, that I never saw any two Interlocutors in the same Dialogue or Drama, whose Behaviour and Principles I execrate more heartily, than I do theirs. And if you would read the Fable of the Bees impartially, you would be convinced of this, from my Description of the Company I would chuse to converse with. Upon, such a Condescension, I would likewise demonstrate to you, how you and I might assist and be useful to one another, as Authors.

You allow, that there are vicious Clergymen, who are unworthy of their Function. I foresee, that Some of these, who have neither Crito's Learning, nor Euphranor's good Sense, will make use of your Alciphron for an evil Purpose. Having by their bad Courses made themselves contemptible to all who know them, they will endeavour to stop the Mouths of all Opposers, by barely naming the Minute Philosopher; and having, by the Credit of that Book, repell'd the Censure they had deserv'd, insult the Laity, and lay claim to the Honour and Deference, which ought only to be paid to worthy Divines. These I will take in Hand, and convince, that you have not wrote to justify those Ecclesiasticks, who by their Practice contradict the Doctrine of Christ; and that they misconstrued your Intentions; who leading vicious Lives themselves, demanded the same Respect from Others, which you only affirm to be due to Clergymen of Merit and good Morals. And as I would handle these, so you, in like Manner, would take to Task those vile Profligates, who, copying after your Originals, should at any Time endeavour to shelter themselves under my Wings. Should ever a second Lysicles pretend to prove, that the more Mischief Men did, the more they acted for the Publick Welfare, because it is said, in The Fable of the Bees, that without Vices, no great Nation can be rich and flourishing, you would laugh at his Folly; and if, for the same Reason, he urged, that Rapes, Murder, Theft, and all Manner of Villanies ought to be applauded, or at least pass'd by with Impunity, you would demonstrate to him, how immensly far my Design was from screening Criminals, and shew him the many Passages, where I insist upon it, that impartial Justice ought to be administer'd, and that even for the Welfare of worldly-minded Men, Crimes should be severely punish'd. You would inform him likewise, that I thought Nothing more cruel, than the Lenity of Juries, and the Frequencies of Pardons, and not forget to tell him, that my Book contained several Essays on Politicks; that the greatest Part of it was a Philosophical Disquisition into the Force of the Passions, and the Nature of Society, and that they were silly People, who made any other Construction of it.

I observe in your fifth Dialogue, that you think the Multitudes among Christians to have better Morals, than they were possess'd of among the antient Heathens. The Vices of Men have always been so inseparable from great Nations, that it is difficult to determine any Thing with Certainty about that Matter. But I am of Opinion, that the Morals of a People in general, I mean the Virtues and Vices of a whole Nation, are not so much influenced by the Religion that is profess'd among them, as they are by the Laws of the Country, the Administration of Justice, the Politicks of the Rulers, and the Circumstances of the People. Those who imagine, that the Heathens were encouraged and led to criminal Pleasures by the bad Examples of the Deities they worship'd, seem not to distinguish between the Appetites themselves, the strong Passions in our Nature, that prompt Men to Vices, and the Excuses they make for committing them. If the Laws and Government, the Administration of Justice, and the Care of the Magistrates were the same, and the Circumstances of the People were likewise the same, I should be glad to hear a Reason, why there should be more or less Incontinence in England, if we were Heathens, than there is, now we are Christians. The real Cause of Fornication, and Adultery, the Root of the Evil, is Lust. This is the Passion, which is so difficult to conquer, whilst it affects us. There are many Christians, no doubt, who subdue it by the Fear of God, and Punishment hereafter; but I believe, that the Heathens, who triumph'd over this Passion, from a Regard to Virtue, were as considerable in Number. Among the nominal Christians, there are not a Few, who forbear indulging this Passion, from worse Principles. I believe it was the same with the Heathens. However, in Great-Britain there are Thousands that abstain from unlawful Pleasures, who would not be so cautious, if they were not deterr'd from them by the Expence, the Fear of Diseases, and that of losing their Reputation. These are three Evils, against which all the bad Examples of the Gods can bring no Remedy.

In all Ages, Men have display'd Virtues and Vices, which their Religion had Nothing to do with; and in many Actions, and even the most important Affairs, they are not more influenced by what they believe of a Future State, than they are by the Name of the Street they live in. When People shew great Attachment to the World and their Pleasure, and are very cool, and even neglectful in Religious Duties, it is ridiculous to ascribe their good Qualities to their Christianity. You'll give me Leave, Sir, to expatiate a little upon this Head, and illustrate my Meaning in a Character or two, which I am going to draw.

Lepidus, a Man of good Sense, is a Batchellor, and never intends to marry. He is far from being chast, but cautious in his Amours. He is a Lover of Mirth and Gaiety, hates Solitude, and would rather take up with almost any Company, than be alone. He keeps a very good Table; no Man treats with a better Grace; and seems never to be better pleased, than when he is entertaining his Friends. He has a very great Estate, yet at the Year's End he lays up but little of his large Revenue. Notwithstanding this, he lives within Compass, and would think Nothing more miserable, than not to be rich. He is a Man of Honour, and has a high Value for Reputation. He is of the establish'd Church, and commonly goes to it once every Sunday; but never comes near it at any other Time. Once likewise every Year, either at Easter or Whitsuntide, he takes the Sacrament. For the Rest, Pleasure and Politeness are his chief Study: He seems to be little affected with Religion, and seldom speaks of it, either for or against it. Now, if a Man, having well weigh'd and examin'd this Character, was ask'd what he thought of Lepidus, as to his Principle, and the Motives of his Actions, and he should give it as his Opinion, that this Sociableness, this generous and debonnair Temper of Lepidus were owing to his being a Christian, and not a Heathen or a Freethinker, it might be call'd a charitable Construction, but I could never think it well judg'd. But be that as it will, if a Crito or an Euphranor had a Mind to advance such an Opinion, and stand to it, I am fully persuaded, that it would be easy for them to say so much in Behalf of it; that it would not only be difficult to disprove it, but likewise a very odious Task to set about it.

Nicanor is a very sober Man; hardly ever drinks to Excess; yet he is never without Wine of several Sorts, and is very free with it to his Friends, and all who come to see him. But whatever his Company may do, he always fills very sparingly for himself, and seldom drinks above half a Pint at a Sitting. He never goes to a Tavern but about Business; and when he is alone, Small Beer or Water are the Liquors he chuses. Nicanor, who was always an industrious Man, is become rich by his Trade, yet as indefatigable as ever, and seems to know no greater Pleasure than the getting of Money. He is not void of Ambition; is Deputy of the Ward he lives in, and hopes to be an Alderman before he dies. Once in his Life he was drunk, but that was in driving a Bargain, by which he got Five Hundred Pound in one Morning. Let us suppose, that this Character being likewise look'd into, a Man shou'd take it into his Head to affirm, that the Industry and Desire after Wealth of Nicanor were owing to his Love of Wine, One would imagine, that it would not be difficult to refute this Man, and to prove, that what he advanced was a wrong Judgment, if not a ridiculous Surmise.

For if Nicanor loved Wine, he would drink more of it. He is rich enough to buy it, nay he has Plenty of it, tho' he hardly ever touches it, when he is by himself. He grudges it not to Others; and it is incredible, that if he loved Wine, he should only fill Thimbles full for himself, whilst he saw Others drink Bumpers to his Cost with Pleasure. You will think perhaps, that I have said too much already, to prove a Thing that is as clear as the Sun. But if it was as reputable, and 'counted as necessary to real Happiness to love Wine, as it is to be Religious; and a Man of Euphranor's Capacity had a Mind to be Nicanor's Advocate, and maintain, that the Love of Wine was the Motive of his Industry, in Spight of all the Appearances to the Contrary; if, I say, a Man had a Mind to maintain this, and had Euphranor's Capacity, he might make a great Shew for his Client, without the Learning of Crito, and would certainly baffle his Adversaries, if he had such pliable ones as Alciphron and Lysicles to deal with. Come, would Euphranor say, answer me, Alciphron; is it not demonstrable, that the more Money a Man has, the more able he is to buy Wine. Alciphron would answer, I cannot deny that; and here the Dialogue would begin. Euphr. When there are plain Evidences that a Man has been drunk, would you deny it to be true? Alciph. I would never speak against Matter of Fact. Euph. Would you pretend to prove from a Man's having been drunk, that he does not love Wine? Alciph. I own I would not. Euph. You, who are a Free Thinker, and have enquir'd so minutely into Human Nature, do you think there is a Capacity in Man, by which he can dive into the Hearts of others, and know their most secret Thoughts with Certainty? Alciph. I don't think there is. Euph. When Actions are good and laudable in themselves, and there are two different Motives from which they might proceed, the one very honourable, and the other scandalous; which is it most charitable, to ascribe these Actions to the first Motive, or the latter? Why do you hesitate, Alciphron? Would not a polite Man, speaking to another's Face, say, that he thought his Actions proceeded from that Motive which does the most Honour to him? Alciph. I should think so. Euph. O Alciphron! from your own Concessions I can prove to you, how we ought to judge of Nicanor; and that it is highly injurious to ascribe his Industry, and the Pains he takes to get Money, to any Thing but his Love of Wine. The Minute Philosophers may say what they please; but Wine is not to be bought without Money; and you have own'd your self, that the more Money a Man has, the more he is able to buy Wine. These Things are self-evident: What a Man chuses, who is at Liberty to do what he pleases, he must prefer to that which he chuses not; and why should Nicanor drink Wine any more than he would eat Cheese, if he did not love it? That he drinks it, is plain; all his Friends and Acquaintance can testify it; they have been Eye-witnesses to it; therefore he loves it. And that he must love it beyond Measure, is plain; for he has forfeited his Reason for the Sake of it, and has drank Wine till he was drunk. Alciphron being silenced by the Force of these Arguments, Lysicles perhaps would say, that he could not give up this Point as Alciphron had done; but that he was not prepar'd to speak to it now, and therefore desired, that they might break off the Discourse. Thus Euphranor would triumph over his Adversary, and the Dialogue would end.

Duely to weigh these Two Characters, it is plain, that Nicanor was an abstemious Man; that the Motives which spurred him on to Industry, were his Love of Money, and Desire after worldly Greatness. Considering the small Delight he always seem'd to take in strong Liquors, and his known Thirst after Gain, it is impossible to account rationally for his excessive Drinking one Morning, than by ascribing it to his darling Passion, the Love of Lucre, which made him venture to lose his Sobriety rather than the Advantage which he expected from the Bargain he was driving. Therefore it is plain from this Character, that the Love of Wine, whether it was, counted blameable or praise-worthy, had no Influence upon Nicanor's Actions, and consequently that, tho' it had been less than it was, it would never have diminish'd his Industry.

In Lepidus we see a fond Admirer of Company, and a discreet Lover of himself, who would enjoy as much of the World as is possible, without forfeiting the good Opinion of it: And a rich Man, of an even Temper, might perform all this in a Christian Country, from no better Principles than Pride and worldly Prudence, tho' he had very little or no Religion.