第82章

Of the Decline of Nations.

Section I

Of supposed National Eminence and of the Vicissitudes of Human Affairs No nation is so unfortunate as to think itself inferior to the rest of mankind: few are even willing to put up with the claim to equality. The greater part having chosen themselves, as at once, the judges and the models of what is excellent in their kind, are first in their own opinion, and give to others consideration or eminence, so far only as they approach to their own condition. One nation is vain of the personal character, or of the learning, of a few of its members; another, of its policy, its wealth, its tradesmen, its gardens, and its buildings; and they who have nothing to boast, are vain, because they are ignorant. The Russians, before the reign of Peter the Great, thought themselves possessed of every national honour, and held the Nenei, or dumb nations, (the name which they bestowed on their western neighbours of Europe), in a proportional degree of contempt.(1*) The map of the world, in China, was a square plate, the greater part of which was occupied by the provinces of this great empire, leaving on its skirts a few obscure corners, into which the wretched remainder of mankind were supposed to be driven. 'If you have not the use of our letters, nor the knowledge of our books,' said the learned Chinese to the European missionary, 'what literature, or what science, can you have?(2*)The term polished, if we may judge from its etymology, originally referred to the state of nations in respect to their laws and government. In its later applications, it refers no less to their proficiency in the liberal and mechanical arts, in literature, and in commerce. But whatever may be its application, it appears, that if there were a name still more respectable than this, every nation, even the most barbarous, or the most corrupted, would assume it; and bestow its reverse where they conceived a dislike, or apprehended a difference. The names of alien, or foreigner, are seldom pronounced without some degree of intended reproach. That of barbarian, in use with one arrogant people, and that of gentil, with another, only served to distinguish the stranger, whose language and pedigree differed from theirs.

Even where we pretend to found our opinions on reason, and to justify our preference of one nation to another, we frequently bestow our esteem on circumstances which do not relate to national character, and which have little tendency to promote the welfare of mankind. Conquest, or great extent of territory, however peopled, and great wealth, however distributed or employed, are titles upon which we indulge our own, and the vanity of other nations, as we do that of private men on the score of their fortunes and honours. We even sometimes contend, whose capital is the most overgrown; whose king has the most absolute power; and at whose court the bread of the subject is consumed in the most senseless riot. These indeed are the notions of vulgar minds; but it is impossible to determine, how far the notions of vulgar minds may lead mankind.

There have certainly been very few examples of states, who have, by arts or policy, improved the original dispositions of human nature, or endeavoured, by wise and effectual precautions, to prevent its corruption. Affection, and force of mind, which are the band and the strength of communities, were the inspiration of God, and original attributes in the nature of man.

The wisest policy of nations, except in a very few instances, has tended, we may suspect, rather to maintain the peace of society, and to repress the external effects of bad passions, than to strengthen the disposition of the heart itself to justice and goodness. It has tended, by introducing a variety of arts, to exercise the ingenuity of men, and by engaging them in a variety of pursuits, inquiries, and studies, to inform, but frequently to corrupt the mind. It has tended to furnish matter of distinction and vanity; and by incumbering the individual with new subjects of personal care, to substitute the anxiety he entertains for himself, instead of the confidence and the affection he should entertain for his fellow-creatures.

Whether this suspicion be just or no, we are come to point at circumstances tending to verify, or to disprove it: and if to understand the real felicity of nations be of importance, it is certainly so likewise, to know what are those weaknesses, and those vices, by which men not only mar this felicity, but in one age forfeit all the external advantages they had gained in a former.

The wealth, the aggrandizement and power of nations, are commonly the effects of virtue; the loss of these advantages, is often a consequence of vice.

Were we to suppose men to have succeeded in the discovery and application of every art by which states are preserved, and governed; to have attained, by efforts of wisdom and magnanimity, the admired establishments and advantages of a civilized and flourishing people; the subsequent part of their history, containing, according to vulgar apprehension, a full display of those fruits in maturity, of which they had till then carried only the blossom, and the first formation, should, still more than the former, merit our attention, and excite our admiration.

The event, however, has not corresponded to this expectation.