a later period, the Spartan dames were much corrupted; occasioned, as authors say, by a shameful freedom of intercourse between the sexes. But remark, that corruption was not confined to the female sex, men having degenerated as much from their original manhood as women from their original chastity; and I have no difficulty to maintain, that gold and silver, admitted contrary to the laws of Lycurgus, were what corrupted both sexes. Opulence could not fail to have the same effect there that it has every where; which is to excite luxury and every species of sensuality. The Spartans accordingly, renouncing austerity of manners, abandoned themselves to pleasure: the most expensive furniture, the softest beds, superb tapestry, precious vases, exquisite wines, delicious viands, were not<339> now too delicate for an effeminate Spartan, once illustrious for every manly virtue. Lycurgus understood human nature better than the writers do who carp at him. It was his intention, to make his countrymen soldiers, not whining lovers: and he justly thought, that familiar intercourse between the sexes, would confine their appetites within the bounds of nature; an useful lesson to women of fashion in our days, who expose their nakedness in order to attract and enflame lovers. What justifies this reasoning is, the ascendant that Spartan dames had over their husbands while the laws of Lycurgus were in vigour: they in effect ruled the state as well as their own families. Such ascendant cannot be obtained nor preserved but by strict virtue: a woman of loose manners may be the object of loose desire; but seldom will she gain an ascendant over any man, and never over her husband.
Not to talk of gold, silver was scarce in England during the reign of the third Edward. Rents were paid in kind; and what money they had, was locked up in the coffers of the great barons. Pieces of<340> plate were bequeathed even by kings of England, so trifling in our estimation, that a gentleman of a moderate fortune would be ashamed to mention such in his will.
Next of action. Man is naturally prone to motion; witness children, who are never at rest but when asleep. Where reason governs, a man restrains that restless disposition, and never acts without a motive. Savages have few motives to action when the belly is full; their huts require little work, and their covering of skins still less. Hunting and fishing employ all their activity. After much fatigue in hunting, rest is sweet; which the savage prolongs, having no motive to action till the time of hunting returns. Savages accordingly, like dogs, are extremely active in the field, and extremely indolent at home.* Sava-<341>ges in the torrid zone are indolent above all others: they go naked; their huts cost them no trouble; and vegetables, that grow spontaneously, are their only food. The Spaniards who first landed in Hispaniola, were surprised at the manners of the inhabitants. They are described as lazy, and without ambition; passing part of their time in eating and dancing, and the rest in sleep; having no great share of memory, and still less of understanding. The character given of these savages belongs to all, especially to savages in hot climates. The imperfection of their memory and judgement is occasioned by want of exercise. The same imperfection was remarkable in the people of Paraguay, when under Jesuit government; of which afterward(a).<342>
We now take under consideration, the progress of such manners as are more peculiarly influenced by internal disposition; preparing the reader by a general view, before entering into particulars. Man is by nature a timid animal, having little ability to secure himself against harm: but he becomes bold in society, and gives vent to passion against his enemies. In the hunter-state, the daily practice of slaughtering innocent animals for food, hardens men in cruelty: more savage than bears or wolves, they are cruel even to their own kind.* The calm and sedentary life of<343> a shepherd, tends to soften the harsh manners of hunters; and agriculture, requiring the union of many hands in one operation, improves benevolence. But here<344> the hoarding appetite starts up to disturb that auspicious commencement of civilization. Skilful husbandry, producing the necessaries of life in plenty, paves the way<345> to arts and manufactures. Fine houses, splendid gardens, and rich apparel, are desirable objects: the appetite for property becomes headstrong, and to obtain gratification tramples down every obstacle of justice or honour(a). Differences arise, fomenting discord and resentment: war springs up, even among those of the same tribe; and while it was lawful for a man to take revenge at his own hand(b), that fierce passion swallowed up all others. Inequality of rank and fortune fostered dissocial passions; witness pride in particular, which produced a custom, once universal among barbarians, of killing men, women, dogs, and horses, for the use of a chieftain in the other world. Such complication of hateful and violent passions, rendering society uncomfortable, cannot be stemmed by any human means, other than wholesome laws: a momentary obstacle inflames desire; but perpetual restraint deadens even the most fervid passion. The authority of good government<346> gave vigour to kindly affections; and appetite for society, which acts incessantly, though not violently, gave a currency to mutual good offices. A circumstance concurred to blunt the edge of dissocial passions: the first societies were small; and small states in close neighbourhood engender discord and resentment without end: the junction of many such states into a great kingdom, removes people farther from their enemies, and renders them more gentle(c). In that situation, men have leisure and sedateness to relish the comforts of social life: they find that selfish and turbulent passions are subversive of society; and through fondness for social intercourse, they patiently undergo the severe discipline, of restraining passion and smoothing manners. Violent passions that disturb the peace of society have subsided, and are now seldom heard of: humanity is in fashion, and social affections prevail. Men improve in urbanity by conversing with women; and, however selfish at heart, they conciliate favour by assuming an air of disinterestedness. Selfishness, <347> thus refined, becomes an effectual cause of civilization. But what follows? Turbulent and violent passions are buried, never again to revive; leaving the mind totally ingrossed by self-interest. In the original state of hunters, there being little connection among individuals, every man minds his own concerns, and selfishness governs. The discovery that hunting is best carried on in company, promotes some degree of society in that state: it gains ground in the shepherd state, and makes a capital figure where husbandry and commerce flourish. Private concord is promoted by social affection; and a nation is prosperous in proportion as the amor patriae prevails. But wealth, acquired whether by conquest or commerce, is productive of luxury, and every species of sensuality. As these increase, social affections decline, and at last vanish. This is visible in every opulent city that has long flourished in extensive commerce. Selfishness becomes the ruling passion: friendship is no more; and even blood-relation is little regarded. Every man studies his own interest: opulence and sensual pleasure are idols worshipped by all. And thus, in the progress of manners, <348> men end as they began: selfishness is no less eminent in the last and most polished state of society, than in the first and most rude state.
From a general view of the progress of manners we descend to particulars. And the first scene that presents itself is, cruelty to strangers, extended, in process of time, against members of the same tribe. Anger and resentment are predominant in savages, who never think of restraining passion. But this character is not universal: some tribes are remarkable for humanity, as mentioned in the first sketch. Anger and resentment formed the character of our European ancestors, and rendered them fierce and cruel. The Goths were so prone to blood, that, in their first inroads into the Roman territories, they massacred man, woman, and child. Procopius reports, that in one of these inroads they left Italy thin of inhabitants. They were however an honest people; and by the polish they received in the civilized parts of Europe, they became no less remarkable for humanity, than formerly for cruelty. Totila, their king, having mastered Rome after a long and bloody<349> siege, permitted not a single person to be killed in cold blood, nor the chastity of any woman to be attempted. One cannot without horror think of the wanton cruelties exercised by the Tartars against the nations invaded by them under Gengizcan and Timor Bec.
A Scythian, says Herodotus, presents the king with the heads of the enemies he has killed in battle; and the man who brings not a head, gets no share of the plunder. He adds, that many Scythians clothe themselves with the skins of men, and make use of the skulls of their enemies to drink out of. Diodorus Siculus reports of the Gauls, that they carry home the heads of their enemies slain in battle; and after embalming them, deposit them in chests as their chief trophy; bragging of the sums offered for these heads by the friends of the deceased, and refused. In similar circumstances,
