it shall rain any absurdiâ—ies so long as we do not suppose it to rain Watch-men Bell-men Lantâ—rns and Psalms for we intend only an ordinary civil shower of perfect men Phi. I am likely to do thee much good indeed We are inquiring what is the pure candid condition of nature and thou comest in with thy Civil shower which supposes Government society and all the absurdities imaginable and begs the whole question that is in controversie Is this you that promised to suppose so fairly thou shalt e'en be called Tim the fair supposer Tim. This 't is to be so much for self preservation it makes people as curious and fearful of their reputation as of their limbs I speak Philautus only of an ordinary shower of men and you snort and boggle as if I had laid a thousand fox-traps and barrels of gun-power in the road you may put out the word Civil if you please I intended no advantage by it Phi. Well then if you 'l leave out your tricks and keep to your pure plain ordinary men I do not at all question but the 〈◊〉 will go on my side Tim. What are you resolved then that they must needs have a brush at boxes before they set on the old hen and bacon Must they needs upon first sight set up their tayls and bristles and fall a snaâ—ling and swearing and tearing one anothers throatâ— out Phi. You do not hear me say so but you must be forced to 〈◊〉 me that they are as yet in most absolute state of war Tim. Why so Phi. Because they have not as yet entered into any League nor concluded any Treaty nor so much as made any overtâ—â—es for Alliâ—need Tim. That 's right unless they happened as they came tumbling down to call in at old Ioâ—es of upper Enfield two miles beyond Cancasus and there crack'd 〈◊〉 and shak'd hands Phi. But if they did so they did not come down inpurâ—â— naturalibus Tim. And is this all the reason you have that these men are in a state of war viz. because they have not as yet discoursed made overtures covenanted Phi. Yes truly and it is a most able one upon my reputation Tim. Now could I be tempted to go home and spend a little time in laughing and not to talk one word more for this proves just such another discovery as we had before For after much wrangling and dispute we found out I remember at last that a sucking Child was not fit to command an Army or to make a speech at the head of it and now we have found out that these same dropt men can't enter into a league till they have spoken with one another neither can they speak till they open their mouths and therefore they are in a most dismal state of war because when they do meet it is possible for them to fight having sworn not any thing at all to the contrary What Philautus would you have Roger speak to the next tree to run away in all hast and out of pure natural kindness and sweet sincere humanity invite Dick and the rest of the Pineyards to a Wesphalia Ham and Pigeons Whereas Roger never saw any of them as yet nor knows any thing of their being come to Pines Or would you have Dick to testifie his inward disposition to pure society it self grasp a whole armful of aire and fall to treating and covenanting and at last enter into a close league therewith The summ of all Philautus amounts only to this that there are four honest Rogues come to Town from the four several quarters of the world and falling either upon several places of the Island or being a great mist or coming before day light they have not as yet seen one another and having not seen one another they have not as yet discoursed treated or compounded and therefore they are actually in a state of â—ar i. e. they having not spoken at all it is impossible that they should have spoken to each other Now if you take delight in the phrase you may if you please call this a state of war a state of Devils or what state you will but for my part I think there 's nothing in it only a small trick of words There 's the huge King of China and another great man that dwells t'other way I never made any overtures treaty or composition with them and yet for all that I don't find any grumblings or cursings of humane nature within me or any prickings and pushings forth toward any war Indeed I have found my self sometimes at some small variance with the Turk but that is because his Rogues use to droll a little too severely upon my Merchant men Neither Philautus would I have you think supposing it were worth the while to insist upon a phrase that you have justified this kind of supposed state of nature to be a state of war by saying as you somewhere do that the state of war is not only actual fighting but it is the whole time that the variance or quarrel last For I grant that war consists not in the number or length of battles but in a readiness and resolution to contend But withall we may easily conceive much more reason to call the intervals between battle and battle war or the whole time from proclamation thereof to the concluding of peace than to call that a state of war which has no pretence for any such name from any quarrel that ever was yet but from one that unreasonably may be I say I think there ought to be some difference made between these two states and you your self Philautus must not be too backward to acknowledge it because of your very own definition of war cap. 1. Art 12. Where you say that war is that same time in which the will of contesting by force is fully declared by words or deeds Now if Roger had challenged Dick to play with him to morrow three first hits for the Kingdom or that Dick had come behind Roger and struck up his heels here had been Declaration enough to signifie and justifie war But to say that they are at war without either words or deeds only because they have not bargain'd is not agreeable to what you say your self Phi. You have talked and talked I know not what Tim. But for all that will you venture to say that these four strangers are actually a body politick Tim. I 'le say no such thing at all But I say that this same state of war which you make such a clatter with is only a war of meer words and therefore to lay aside this same blind mans buff and decide the controversie let us see a little what these same Pineyards will do when they first meet And so if you please Sir about Sun-rising wee 'l give them a view unmuzzle and let them off the slip And now hola Roger over with him there Dick collar him close Towser gripe him under the small ribs and pluck out his speen
am afraid that they are like those same perpetual Lamps that some Philosophers speak of which have got a trick of going out always when people go to see them Tim. What think you of drunkenness Philautus Is it a thing altogether indifferent till the Magistrate has given his opinion in the case Phi. Truly Tim I must tell you that whilst Dick Roger and the rest continue in the state of Nature they may take a cup of the creature with more freedome and less inconvenience than thou dost imagine For the windows are not as yet glazed nor the Constables chosen and if one of them having received an occasion of being more than ordinary thoughtful should by chance set his foot not exactly in the path here 's no breach of Law Trespass or Action in the Case because the Land as yet stands wholly undivided Tim. But it is not very bad husbandry to make an hundred steps for that which might have been done as well with forty Phi. Now Tim I advise thee to take leave of thy friends for thou hast said that which will prove thy utter destruction I do grant indeed that intemperance is very silly and unreasonable not because it is so in it self but because now Tim keep thy eye fixed I say again but because 't is inpolitick and perfectly against my interest for it makes me obnoxious to many dangers and several diseases and besides it destroys and weakens the use of my reason and so renders me unable either to defend my estate from cheats or my life and limbs from such as are quarrelsom Tim. Truly Philautus I did never look upon temperance to be altogether so good to kill Rats as Arsnick and Raysons nor to carry one over the water as a sculler or oares But if there be any reason to be given why it ought to be approved of before the contrary besides the Magistrates determination therein then as was before mentioned you are not so great a dispeller of Clouds as you promised to be when you said that by firm reasons you would demonstrate that there was no good or evil till the Supreme Power had set it out and therefore at present I resolve to defer speaking to self interest and shall shew you another rarity What think you of faithfulness i. e. of keeping your promise or standing to your bargain Is it not a very reasonable thing though there were never a Magistrate in the whole World Phi. You talk of shewing me rarities Tim and you draw out some of my fundamental wares for to perform Contracts or to keep trust is my second Law of Nature That is when people are resolved to end the state of war by relinquishing their right to all things it is very requisite that Contracts should be stood to for they direct to peace and self-defence Tim. But is it not a good and reasonable thing in it self to perform Contracts in the very state of nature Phi. What time didst thou go to bed last night Tim What would you have a thing good before there be any such thing at all You ask whether it be not good to stand to Contracts when 't is supposed that there has not been so much as one ragg dealt for in the whole world Tim. For all that I can conceive it very just and reasonable for a man to keep his word although he never spoke as yet nor perhaps never shall For suppose there were not one drop of Liquor in the whole Island that we have been talking of yet I count it as unreasonable for Roger to be drunk as if he were just ready to set the great pitcher to his mouth and had sufficient matter to proceed upon And it seems I believe to most men except your self Philautus a very unnatural and unjust thing for a Iudge or Arbiter to incline to either side though there never was as yet one Case put to reference nor should be these thousand years Phi. Thou hast gone on Tim in thy careless shuffling way I know not whither And now I must dash thee all in pieces and tell thee that thou talkest like one not at all conversant in my Writings for if thou hadst thou wouldst there have found no less than twenty good and bad things all fetched from reason such as faithfulness mercy humility temperance reproach ingratitude c. which I call my Laws of Nature But here 's the pinch of the business and that which thou didst never attend to these things I say are good and bad not because they are so inwardly in themselves but because they either conduce to peace in general or are for a man 's own quiet and safety or for his health or profit or recreation or for the advantage of his Family or Relations or are a hinderance of these in short because they are for or against a man's interest Tim. This was a great dash indeed Philautus and I have improved more by it than by all that you have said I know not how long for if we be discoursing concerning some action or disposition of mind that is good and if the same chance to prove convenient either to King or Subject Church or State for my self or any body else for this life or next That is if it be good for any thing that has but a name then is it not good in it self but good upon another account which let it be what it will with a little artâ—fice of phrase may be so twisted as it shall certainly be all driven upon your common shoar of interest Truly Philautus I can scarce tell what you would have meant by things being good in themselves unless you would have them only to be pictured with pretty eyes mouths and lips or have a man get the vertues and hang them upon several strings or tye them to the end of some sticks and so sing over his most excellent and dainty Iustice his curious amiable Temperance his bright angelical Mercy and the like But I might have taken much less pains Philautus to have shewn against you that all good and evil does not depend either upon self interest or hâ—mane Law because you are so very over kind as to acknowledge it and confute your self Phi. You may as well say that the second Proposition of Euclid does contradict and void the first Tim. You may say so if you please but I am resolved I won't when I see so much reason to say otherwise Phi. About what place and in what Article canst thou possibly pick out any such absurdity Tim. I did shew you one place you know long ago where you said that a man in the very state of Nature might be guilty of breaking the Laws of Nature which is all one according to your self as to say that a man may act against reason before there be any positive Laws and that 's all that I desire you would acknowledge Neither do I suppose that you did intend to excuse your self by what you say a little
in love and next day bid my servant set on the pot and fill it full of 〈◊〉 stature complexion friendship and society and let them be very well boyl'd I am afraid for all my 〈◊〉 love some of the family may chance to be hungry before next market day And so in like manner if upon the road my horse casts a shoe and thereupon I call in upon the next Smâ—th I may pretend indeed that I came only to render him a sociable visit to look upon his 〈…〉 him and to be sweet upon his humanity but for all that it is 〈◊〉 to one before we parts If I don't 〈◊〉 plot and fetch things about as to treat concerning Oton and so by degrees cunningly draw him in to set me a shoe Phi. But why so many instances Tim. Because you have two whole pages upon the same occasion and besideâ— I have a mind to convince my self throughly that people do not enter into society purely for its own sake And therefore I cannot but think again if I should call a coach and when I have done so speak to bay and brown to set me down at Charing-cross for as for their Master he should ride along with me in the coach because I did intend to love him and hugg him a whole shillings worth I believe the Coachman may goe to bed supperless for all this and that I might have been sooner at my journeys end if I had gone on foot Or lastly suppose I should be lost upon the road at midnight and call a man out of his bed only to ask him whether he be in health how he slept and how all his family does and not say one word concerning my being ignorant of the way for there 's designe this would be pure love indeed and a most unexceptionable argument of 〈◊〉 to society and therefore 〈◊〉 you well observe people may 〈◊〉 and talk of entring into society for its own sake and of going to market out of meer good will but when you dive into the business it is very great odds if there be not some timber to sell some corn to buy a shoe to set a question to ask or some such politick and inveigling 〈◊〉 Phi. I am very glad Tim to hear thee give such apt instance it is a sign that thou beginnest to understand my Doctrine and to be satisfied therewith Tim. O Sir I am so wonderfully satisfied that I am even ready to split again with satisfaction For now I plainly perceive what it is which justly and morally ought to be called seeking society for it self to wit if the Inhabitants of every Town once or twice in a week instead of going to Church or market without either bell or trumpet would naturally meet together and like a company of Turkies get sidelong upon a pole and sometimes plume and gently chafe one another and now and then put about a true love jogg to the whole company or like a brood of ducklings for mutual consolation sake get close into a corner with head under wing and make not the least noise for fear of waking Original sin and the quarrelsome state of Nature this possibly might pass for unfeigned freindship and society without design But if men do either give or receive counsel 〈◊〉 take advice discourse oâ— jest if they speak but the least word then presently a reason is to be tickled up that this was not society but ploâ— and designe Nay if a man does but look earnestly upon another and ask what 's a clock it spoyles the whole integrity and sincerrity of the business and can be nothing less than a very fetch and stratagem if it be at all considered of by one that knowes the world Phi. I perceive Tim that thou hast profited but very little by the late instances I gave thee of peoples entring into society meerly upon designe How ever surely thou canst not deny that there 's great safety and convenience in seeking of peace and many a mischief there would be if it should be neglected And therefore why ought not I foreseeing those mischiefes be said to endeavour to avoid them only out of fear and thereupon choose society as the safest â—ondition Tim. I 'le give you free leave Philautus to say that peace is better than war in English Latin or any other Language upon that very accompt your selfe mention but I would not have you say that that 's the only or chiefe reason For there 's great difference Philautus in saying that I do this or that meerly and only because I am afraid of a bloody nose or broken shins and in saying that I do it for a better reason that a legg or an arm may chance to go of if I neglect to do it Phi. Upon better reason dost thou say what can a man spend his time better than to suspect take heed be watchfull and afraid and dost thou think that thou canst ever find out any other reason to make the four men of Pines compound besides fear Tim. Yes I have one worth ten of that which I shall give you by and by and moreover not only shew you that in all justice and equity they ought to compound but also what terms they ought to offer towards an accommodation Phi. I prethee Tim which will certainly beat the French or Dutch which sinkes the first Ship and where will the wind be upon the fifteenth of May poor creature that thou should thus cut out work for thy own disparagement and engage before hand to be silly and yet because it shall never be said that Tim wanted meanes of growing wiser I care not much if I fling away one demonstration more upon thee to prevent if possibly this great plot thou hast laid to discredit thy self whereby it will experimentally appear that men at first were not only in a state of war did as it were lay down their weapons and combine out of meer fear but that the state of war really is not yet ended nor ever will be For that every man is still to this very day afraid of every man and now observe me Tim that this is a naturall taint and infection that runs through the whole humane blood and is so deeply seated therein that it will never be utterly wash'd out till Doomes-day Tim. Always provided that you had excepted your servant Timothie from being afraid of every body For as fierce as you look Sir he is not in the least afraid of you Phi. what I hope whilst I am endeavouring to cure thee of thy errors thou dost not intend to huff quarrel and challeng me I don't much like the very phrases that belong to â—ighting Tim. I intended no affront at all to you Sir for there 's abundance more that I am not afraid of Phi. Then upon my word it is for want of judgement and common observation I confess now and then Tim I have met some rash inconsiderate youngsters like thy self who would try to be
before you be counted Dunces and Loggerheads only because it did not come into their mind to write a Book concerning the five Senses Imagination Dreams Praedicables Propositions c. and call it the fundamental Elements of Policy Phi. And is not the knowledge of the five Senses and the rest that you mention very useful Tim. So is the knowledge of the Eight Parts of Speech But I must confess that I can scarce think that supposing the people of England had generally believed with you that Vision was not made by species intentionales that the image of any thing by reflection in a glass is not any thing in or behind the glass that the interiour coat of the eye is nothing else but a piece of the optick nerve that Vniversals do not exist in return naturâ I say I cannot think notwithstanding all this but possibly we might have had wars in this Nation no more than I can believe that a false opinion of Ecchoes and Hypothetical Syllogismes took off the King's head Phi. I perceive you are resolved to make the worst of every thing Tim. I make it neither better nor worse for in your Epistle Dedicatory to the Duke of Newcastle you tell him that all that have written before you of Iustice and Policy have invaded each other and themselves with contradiction that they have altogether built in the aire and that for want of such infallible and inexpugnable Principles as you have Mathematically laid down in your Hamane nature Government and Peace have been nothing else to this day but mutual fears And when one comes to look for these same infallibles and inexpugnables there 's nothing but about conception and phantasmes and a long race amongst the passions where to endeavour is appetite to turn back is repentance to be in breath is hope to be weary despair and to forsake the course is to dye and the like so that the only way to make a Mathematical Governour is for himself to be a good Iockey and for his Subjects rightly to understand the several heats and courses of the Passions Phi. Thou gettest away all the talk Tim. I prethee listen to me and learn I tell thee that I have by my great skill in Mathematicks and great wariness so ordered the business that most of my Books depend closely one upon another Tim. So I find it said by the Publisher of your Hamane Nature in his Epistle to the Reader Our Author saies he hath written a body of Philosophy upon such Principles and in such order as is used by men conversant in demonstration which being distinguished into three Parts de Corpore de Homine de Cive each of the Consequents begin at the end of the Antecedent like Zacutuâ—'s linkes and insist thereupon as the latter Books of Euclid upon the former Phi. And whoever he was he spoke like a man of understanding it was my design that they should and by great industry I brought it to pass Tim. And I pray Sir how many pounds of candle did it cost you to tie de Corpore and de Homine together Methinks you need not be long about that for Body is either taken in general or in particular in general that is de Corpore and man being a particular sort of body de Homine must needs follow close at the heels and so they are taken care of but indeed to fasten de Homine and de Cive cleverly together requires a little more knocking and hammering and therefore to do that exactly we must scratch and rub our heads very well and warily call to mind that a man is to be considered in two respects either as he is a body natural consisting of flesh blood and bones or as he is a member of the Body Politick that is as he is leg arm finger or toe of the Common-wealth and therefore let us have one Book de Homine as he is a natural Body and another de Cive as he is a limb of the huge Giant the Common-wealth and so there 's an Euclidean trap laid that de Cive shall follow de Homine and so it does but not bluntly for though one would have thought that this had jointed them so close together that Archimedes himself could never have pulled them asunder yet to put all out of danger it is best to rivet them a little faster by putting in a most obliging transition in the last Chapter intitled de Homine fictitio where we are learnt further to consider that a man is either by or for himself a man called a real man or he is a man for another called a fictitious man Such a one is he that acts another is deputed for another engages for another or the like Now because in all well governed Common-wealths now any one by that word may perceive that de Cive is just at Towns end for better trading bargaining commerce c. there 's great use of Deputies Proxies Factors Sponsors Embassadors and the like therefore let the chief of this Chapter be spent in the employments of such fictious men in a Common-wealth and then turn over the leaf and behold there stands to the honour of Euclid and the admiration of all Philautians the Book de Cive Phi. What would you have Arts and Sciences tumbled down together like coals into a Cellat Would you not have men make use of their Parts and Reason and for smoothness and memory sake put somewhat before that should relate to and occasion what follows Tim. I am Sir a great friend to the very least pretences of connexion where it is not phantastical or manifestly inconvenient but to have Books tailed together by far fetched contrivances and to swagger them off for demonstrations and thereupon to defie all former Ages is so very idle that I had rather people would speak Proverbs or only say these four leafes I intend to speak of a Horse the next two shall be concerning Mackrel and what is to be spared shall be concerning Caterpillars Phi. And do you Tim approve of this illogical unphilosophical and unmathematical way of writing Tim. No but I had ten times rather do so than as the natural Philosopher who being employed to write the History of a Crow Iack-daw and Pye after many Months spent in dressing ranking stringing and hanging them together at last entered upon the business after this elegant and digested manner Being about to treat of the natural rights and powers of Crows Iack-daws and Pyes subjects often handled by weak and heedless observers we shall be forced so to write as if none had been before us in this kind all which must be performed with such prudence and consideration as justly become so very great an affair seeing that hereupon depend not only the knowledge of the chiefest and best of Birds but also of all beasts in general Nay even of man himself and the great Trojane horse the Common-wealth And that we may be sure to lay a solid foundation and neither to
repent nor recal it will be necessary in the beginning exactly to state the true conception or Idaea of a Bird for as much as the particular conceptions of Crow Iack-daw and Pye are comprehended under that common one of Bird And therefore that we may avoid-all equivocation which is the original of Errors and that there may be no quarrelling or disputing in following Ages we do ram down for the future Peace and Government of all Nations that the phantasme or conception of a Bird is a flying phantasme or conception Having thus warily and fundamentally determined what is a Bird in general we proceed now to the three Birds themselves and that we may do nothing without method the blackest and largest of them we call a Crow and seeing that likeness of colour begets likeness of conception we go on to the next whose conception is full out as black as a Crow but not altogether so large and this we call a Iack-daw and because that black strictly taken only for black is a more simple conception than black and white together therefore we thought fit to speak of a Pye in the last place which partakes of the two former conceptions as to black but differs from both as to white Phi. I prethee Tim what was the name of this Philosopher Tim. 'T is no matter for his name Sir You must needs acknowledge him to be a Philosopher of worth and very little inferiour to your self both as to reason and circumspection Phi. But where 's the state of war all this while That 's the thing I long to be at Tim and to shew thee for a Fish Tim. Let me but consider a little how that same Book de homine I don't mean your little English Humane nature came to be filled with such a heap of Opticks and then the Fish shall begin as soon as you will Phi. To make out that is as needless as to shew how a Coach goes down Holborn-hill Tim. I think I remember how it is viz. a man is a creature that has body and mind his mind has several faculties and amongst the rest there be five Senses and the most excellent of all these is Seeing and then presently pull away with Perspective Dioptricks Catoptricks Telescopes Microscopes and all the rest for fifty Pages together as long as there 's a Star to be seen in the Skie Phi. And why is it not proper to put in Opticks into a Treatise de Homine Tim. Not after the manner as you have done because we have an art by it self for that purpose You might as well have put in fifty Pages about Musick as about Opticks for man you know has as many ears as eyes But here 's the business Philautus you take very great pains in all things to be singular Where you should use Mathematicks there you will scarce let us have any at all and when there 's not the least need then you pour them forth as if you were bottomless And thus many a Reader comes suppose to one of your Books that has an ordinary title and there finding a company of strange Mathematical Schemes and not understanding them he presently cries out What a brave man is this Philautus What wonders and rarities does he afford upon such a common subject Surely he has gone the deepest that ever searched into Nature I tell you Philautus he that has a mind to take advantage of this humour of yours and to run things together by force that have no relation he may easily thrust the fifteen Books of Euclid into the London Dispensatory or Iustinian's Institutes into a Common Almanack I shall not now stand to tell you after what pills and under what month they might come in because I am loth to hinder the show Phi. Be not too secure and presumptuous Tim for if I don't shew thee for a fish I 'le shew thee to be a Beast and all mankind besides Tim. Nay if I have so much good company I had much rather turn out to grass than stand in alone and be melancholy come Sir flourish then and let 's begin Phi. You know Tim that I have laid a foundation for this in my Humane Nature and 't is an easy matter now to finish the business Tim. Yes truly I have as I told you before looked over that same foundation of yours called Humane Nature and I think it much more fit for the bottom of minc'd pyes than of any Policy or government Be pleased to goe on Sir and shew some other reasons why the ancient Philosophers did not think as you doe that all men are naturally beasts You told me as I remember somewhat else wherein they miscarried besides that they went in a wrong method and did not first design a Treatise of Humane Nature Phi. I did so and it was thus viz. they all blindly running one after another and taking severall things for granted that were perfectly false they laid down that for a fundamental truth which is no otherwise than a fundamental lie Tim. That was a great oversight indeed a fundamental truth and a fundamental lie I profess Sir they dwell a great way asunder But I pray what was that fundamental lie Phi. That man was a sociable creature Tim. Lack a day how easie a matter is it for old folks to dote and slaver and for young ones to be deceived and lick up the spittle I 'd have laid three cakes to a farthing that my old Masters had been in the right But are you very very certain that they are not perhaps you may have taken yours upon trust as well as they did theirs and if so then courage cakes for I don't intend to be a Centaure Phi. That 's a good one indeed as if they who had all their Philosophy from the tap-droppings of their predccessors and the moral tradition of the Barber's Chair were not much more subject to take thing upon trust than one who supecting all kind of opinions have turn'd over the whole History of the world and Nature her self Tim. And there belike you found that man is not a sociable creature I wish there were some way to compound this business for you know Sir the world is full of trade acquaintace neighbours and relations and for the most part man has had the crack and fame for five or six thousand years of being tolerably tame and methinks it is a great pity now at last to be sent to the Tower amongst the Lyons or to be driven to Smithfield with a mastiffe and a great cudgell I pray Sir what doe you mean by those words when you say that man is not a sociable creature Phi. What canst not construe two words of Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mean as all people mean that man is not born fit for society Tim. He is usually born with two Leggs to goe about his business with a pair of hands to tell money with a couple of eyes to see if there be any Brass and