Life and Correspondence of David Hume, Volume 1

by John Hill Burton

The essay commences with a sketch of the decline of virtue, and the prevalence of luxury among the Romans; and describes their possession of the arts which they had learned in their better days, when not seconded by bravery and enterprise, as furnishing, like the fine clothes of a soldier, a temptation to hostile cupidity. He then represents the conquerors adapting themselves, after the manner peculiar to their own barbarous state, to the habits and ideas of the civilized people whom they had subdued. He represents the conquered people as sunk in indolence, but imperfectly preserving the arts and elegancies transmitted to them by their ancestors; and the conquerors full of energy and activity, as the sources of whatever impulse was thereafter given to

thought or action. They "came with freshness and alacrity to the business; and being encouraged both by the novelty of these subjects and by the success of their arms, would naturally ingraft some new kind of fruit on the ancient stock." He then proceeds with the following train of reflections:—

"'Tis observable of the human mind, that when it is smit with any idea of merit or perfection beyond what its faculties can attain, and in the pursuit of which it uses not reason and experience for its guide, it knows no mean, but as it gives the rein, and even adds the spur, to every florid conceit or fancy, runs in a moment quite wide of nature. Thus we find, when, without discretion, it indulges its devote terrors, that working in such fairy-ground, it quickly buries itself in its own whimsies and chimeras, and raises up to itself a new set of passions, affections, desires, objects, and, in short, a perfectly new world of its own, inhabited by different beings, and regulated by different laws from this of ours. In this new world 'tis so possessed that it can endure no interruption from the old; but as nature is apt still on every occasion to recall it thither, it must undermine it by art, and retiring altogether from the commerce of mankind, if it be so bent upon its religious exercise, from the mystic, by an easy transition, degenerate into the hermite. The same thing is observable in philosophy, which though it cannot produce a different world in which we may wander, makes us act in this as if we were different beings from the rest of mankind; at least makes us frame to ourselves, though we cannot execute them, rules of conduct different from those which are set to us by nature. No engine can supply the place of wings, and make us fly, though the

imagination of such a one may make us stretch and strain and elevate ourselves upon our tiptoes. And in this case of an imagined merit, the farther our chimeras hurry us from nature, and the practice of the world, the better pleased we are, as valuing ourselves upon the singularity of our notions, and thinking we depart from the rest of mankind only by flying above them. Where there is none we excel, we are apt to think we have no excellency; and self-conceit makes us take every singularity for an excellency.

"When, therefore, these barbarians came first to the relish of some degree of virtue and politeness beyond what they had ever before been acquainted with, their minds would necessarily stretch themselves into some vast conceptions of things, which, not being corrected by sufficient judgment and experience, must be empty and unsolid. Those who had first bred these conceptions in them could not assist them in their birth, as the Grecians did the Romans; but being themselves scarce half civilized, would be rather apt to entertain any extravagant misshapen conceit of their conquerors, than able to lick it into any form. 'Twas thus that that monster of romantic chivalry, or knight-errantry, by the necessary operation of the principles of human nature, was brought into the world; and it is remarkable that it descended from the Moors and Arabians, who, learning somewhat of the Roman civility from the province they conquered, and being themselves a southern people, which are commonly observed to be more quick and inventive than the northern, were the first who fell upon this vein of achievement. When it was once broken upon it ran like wild-fire over all the nations of Europe, who, being in the same situation with these nations, kindled with the least spark.

"What kind of monstrous birth this of chivalry must prove, we may learn from considering the different revolutions in the arts, particularly in architecture, and comparing the Gothic with the Grecian models of it. The one are plain, simple, and regular, but withal majestic and beautiful, which when these barbarians unskilfully imitated, they ran into a wild profusion of ornaments, and by their rude embellishments departed far from nature and a just simplicity. They were struck with the beauties of the ancient buildings; but, ignorant how to preserve a just mean, and giving an unbounded liberty to their fancy in heaping ornament upon ornament, they made the whole a heap of confusion and irregularity. For the same reason, when they would rear up a new scheme of manners, or heroism, it must be strangely overcharged with ornaments, and no part exempt from their unskilful refinements; and this we find to have been actually the case, as may be proven by running over the several parts of it."

He then inquires into the reason, why courage is the principal virtue of barbarous nations, and why they esteem deeds of heroism, however useless or mischievous, as far more meritorious than useful efforts of government or internal organization. He contrasts the heroism of the barbarous periods of the ancient world, with those of the dark ages of modern Europe; and finding the former selfish and aggrandizing, while the latter is characterized by the more generous features of chivalry, he thus accounts for this characteristic.

"The method by which these courteous knights acquired this extreme civility of theirs, was by mixing love with their courage. Love is a very generous passion, and well fitted both to that humanity and

courage they would reconcile. The only one that can contest with it is friendship, which, besides that it is too refined a passion for common use, is not by many degrees so natural as love, to which almost every one has a great propensity, and which it is impossible to see a beautiful woman, without feeling some touches of. Besides, as love is a capricious passion, it is the more susceptible of these fantastic forms, which it must take when it mixes with chivalry. Friendship is a solid and serious thing, and, like the love of their country in the Roman heroes, would dispel and put to flight all the chimeras, inseparable from this spirit of adventure. So that a mistress is as necessary to a cavalier or knight-errant, as a god or saint to a devotee. Nor would he stop here, or be contented with a submiss reverence and adoration to one of the sex, but would extend in some degree the same civility to the whole, and by a curious reversement of the order of nature, make them the superior. This is no more than what is suitable to that infinite generosity of which he makes profession. Every thing below him he treats with submission, and every thing above him, with contumacy. Thus he carries these double symptoms of generosity which Virgil makes mention of into extravagance.

Parcere subjectis et debellare superbos.