A Discourse Upon the Origin and the Foundation of the Inequality Among Mankind

A Discourse Upon the Origin and the Foundation of the Inequality Among Mankind
Жан-Жак Руссо

Jean-Jacques Rousseau

A Discourse Upon the Origin and the Foundation of the Inequality Among Mankind

INTRODUCTORY NOTE

Jean Jacques Rousseau was born at Geneva, June 28, 1712, the son of a watchmaker of French origin. His education was irregular, and though he tried many professions—including engraving, music, and teaching—he found it difficult to support himself in any of them. The discovery of his talent as a writer came with the winning of a prize offered by the Academy of Dijon for a discourse on the question, "Whether the progress of the sciences and of letters has tended to corrupt or to elevate morals." He argued so brilliantly that the tendency of civilization was degrading that he became at once famous. The discourse here printed on the causes of inequality among men was written in a similar competition.

He now concentrated his powers upon literature, producing two novels, "La Nouvelle Heloise," the forerunner and parent of endless sentimental and picturesque fictions; and "Emile, ou l'Education," a work which has had enormous influence on the theory and practise of pedagogy down to our own time and in which the Savoyard Vicar appears, who is used as the mouthpiece for Rousseau's own religious ideas. "Le Contrat Social" (1762) elaborated the doctrine of the discourse on inequality. Both historically and philosophically it is unsound; but it was the chief literary source of the enthusiasm for liberty, fraternity, and equality, which inspired the leaders of the French Revolution, and its effects passed far beyond France.

His most famous work, the "Confessions," was published after his death. This book is a mine of information as to his life, but it is far from trustworthy; and the picture it gives of the author's personality and conduct, though painted in such a way as to make it absorbingly interesting, is often unpleasing in the highest degree. But it is one of the great autobiographies of the world.

During Rousseau's later years he was the victim of the delusion of persecution; and although he was protected by a succession of good friends, he came to distrust and quarrel with each in turn. He died at Ermenonville, near Paris, July 2, 1778, the most widely influential French writer of his age.

The Savoyard Vicar and his "Profession of Faith" are introduced into "Emile" not, according to the author, because he wishes to exhibit his principles as those which should be taught, but to give an example of the way in which religious matters should be discussed with the young. Nevertheless, it is universally recognized that these opinions are Rousseau's own, and represent in short form his characteristic attitude toward religious belief. The Vicar himself is believed to combine the traits of two Savoyard priests whom Rousseau knew in his youth. The more important was the Abbe Gaime, whom he had known at Turin; the other, the Abbe Gatier, who had taught him at Annecy.

QUESTION PROPOSED BY THE ACADEMY OF DIJON

What is the Origin of the Inequality among Mankind; and whether such Inequality is authorized by the Law of Nature?

A DISCOURSE UPON THE ORIGIN AND THE FOUNDATION OF THE INEQUALITY AMONG MANKIND

'Tis of man I am to speak; and the very question, in answer to which I am to speak of him, sufficiently informs me that I am going to speak to men; for to those alone, who are not afraid of honouring truth, it belongs to propose discussions of this kind. I shall therefore maintain with confidence the cause of mankind before the sages, who invite me to stand up in its defence; and I shall think myself happy, if I can but behave in a manner not unworthy of my subject and of my judges.

I conceive two species of inequality among men; one which I call natural, or physical inequality, because it is established by nature, and consists in the difference of age, health, bodily strength, and the qualities of the mind, or of the soul; the other which may be termed moral, or political inequality, because it depends on a kind of convention, and is established, or at least authorized, by the common consent of mankind. This species of inequality consists in the different privileges, which some men enjoy, to the prejudice of others, such as that of being richer, more honoured, more powerful, and even that of exacting obedience from them.

It were absurd to ask, what is the cause of natural inequality, seeing the bare definition of natural inequality answers the question: it would be more absurd still to enquire, if there might not be some essential connection between the two species of inequality, as it would be asking, in other words, if those who command are necessarily better men than those who obey; and if strength of body or of mind, wisdom or virtue are always to be found in individuals, in the same proportion with power, or riches: a question, fit perhaps to be discussed by slaves in the hearing of their masters, but unbecoming free and reasonable beings in quest of truth.

What therefore is precisely the subject of this discourse? It is to point out, in the progress of things, that moment, when, right taking place of violence, nature became subject to law; to display that chain of surprising events, in consequence of which the strong submitted to serve the weak, and the people to purchase imaginary ease, at the expense of real happiness.

The philosophers, who have examined the foundations of society, have, every one of them, perceived the necessity of tracing it back to a state of nature, but not one of them has ever arrived there. Some of them have not scrupled to attribute to man in that state the ideas of justice and injustice, without troubling their heads to prove, that he really must have had such ideas, or even that such ideas were useful to him: others have spoken of the natural right of every man to keep what belongs to him, without letting us know what they meant by the word belong; others, without further ceremony ascribing to the strongest an authority over the weakest, have immediately struck out government, without thinking of the time requisite for men to form any notion of the things signified by the words authority and government. All of them, in fine, constantly harping on wants, avidity, oppression, desires and pride, have transferred to the state of nature ideas picked up in the bosom of society. In speaking of savages they described citizens. Nay, few of our own writers seem to have so much as doubted, that a state of nature did once actually exit; though it plainly appears by Sacred History, that even the first man, immediately furnished as he was by God himself with both instructions and precepts, never lived in that state, and that, if we give to the books of Moses that credit which every Christian philosopher ought to give to them, we must deny that, even before the deluge, such a state ever existed among men, unless they fell into it by some extraordinary event: a paradox very difficult to maintain, and altogether impossible to prove.

Let us begin therefore, by laying aside facts, for they do not affect the question. The researches, in which we may engage on this occasion, are not to be taken for historical truths, but merely as hypothetical and conditional reasonings, fitter to illustrate the nature of things, than to show their true origin, like those systems, which our naturalists daily make of the formation of the world. Religion commands us to believe, that men, having been drawn by God himself out of a state of nature, are unequal, because it is his pleasure they should be so; but religion does not forbid us to draw conjectures solely from the nature of man, considered in itself, and from that of the beings which surround him, concerning the fate of mankind, had they been left to themselves. This is then the question I am to answer, the question I propose to examine in the present discourse. As mankind in general have an interest in my subject, I shall endeavour to use a language suitable to all nations; or rather, forgetting the circumstances of time and place in order to think of nothing but the men I speak to, I shall suppose myself in the Lyceum of Athens, repeating the lessons of my masters before the Platos and the Xenocrates of that famous seat of philosophy as my judges, and in presence of the whole human species as my audience.

O man, whatever country you may belong to, whatever your opinions may be, attend to my words; you shall hear your history such as I think I have read it, not in books composed by those like you, for they are liars, but in the book of nature which never lies. All that I shall repeat after her, must be true, without any intermixture of falsehood, but where I may happen, without intending it, to introduce my own conceits. The times I am going to speak of are very remote. How much you are changed from what you once were! 'Tis in a manner the life of your species that I am going to write, from the qualities which you have received, and which your education and your habits could deprave, but could not destroy. There is, I am sensible, an age at which every individual of you would choose to stop; and you will look out for the age at which, had you your wish, your species had stopped. Uneasy at your present condition for reasons which threaten your unhappy posterity with still greater uneasiness, you will perhaps wish it were in your power to go back; and this sentiment ought to be considered, as the panegyric of your first parents, the condemnation of your contemporaries, and a source of terror to all those who may have the misfortune of succeeding you.

DISCOURSE FIRST PART

However important it may be, in order to form a proper judgment of the natural state of man, to consider him from his origin, and to examine him, as it were, in the first embryo of the species; I shall not attempt to trace his organization through its successive approaches to perfection: I shall not stop to examine in the animal system what he might have been in the beginning, to become at last what he actually is; I shall not inquire whether, as Aristotle thinks, his neglected nails were no better at first than crooked talons; whether his whole body was not, bear-like, thick covered with rough hair; and whether, walking upon all-fours, his eyes, directed to the earth, and confined to a horizon of a few paces extent, did not at once point out the nature and limits of his ideas. I could only form vague, and almost imaginary, conjectures on this subject. Comparative anatomy has not as yet been sufficiently improved; neither have the observations of natural philosophy been sufficiently ascertained, to establish upon such foundations the basis of a solid system. For this reason, without having recourse to the supernatural informations with which we have been favoured on this head, or paying any attention to the changes, that must have happened in the conformation of the interior and exterior parts of man's body, in proportion as he applied his members to new purposes, and took to new aliments, I shall suppose his conformation to have always been, what we now behold it; that he always walked on two feet, made the same use of his hands that we do of ours, extended his looks over the whole face of nature, and measured with his eyes the vast extent of the heavens.

If I strip this being, thus constituted, of all the supernatural gifts which he may have received, and of all the artificial faculties, which we could not have acquired but by slow degrees; if I consider him, in a word, such as he must have issued from the hands of nature; I see an animal less strong than some, and less active than others, but, upon the whole, the most advantageously organized of any; I see him satisfying the calls of hunger under the first oak, and those of thirst at the first rivulet; I see him laying himself down to sleep at the foot of the same tree that afforded him his meal; and behold, this done, all his wants are completely supplied.

The earth left to its own natural fertility and covered with immense woods, that no hatchet ever disfigured, offers at every step food and shelter to every species of animals. Men, dispersed among them, observe and imitate their industry, and thus rise to the instinct of beasts; with this advantage, that, whereas every species of beasts is confined to one peculiar instinct, man, who perhaps has not any that particularly belongs to him, appropriates to himself those of all other animals, and lives equally upon most of the different aliments, which they only divide among themselves; a circumstance which qualifies him to find his subsistence, with more ease than any of them.

Men, accustomed from their infancy to the inclemency of the weather, and to the rigour of the different seasons; inured to fatigue, and obliged to defend, naked and without arms, their life and their prey against the other wild inhabitants of the forest, or at least to avoid their fury by flight, acquire a robust and almost unalterable habit of body; the children, bringing with them into the world the excellent constitution of their parents, and strengthening it by the same exercises that first produced it, attain by this means all the vigour that the human frame is capable of. Nature treats them exactly in the same manner that Sparta treated the children of her citizens; those who come well formed into the world she renders strong and robust, and destroys all the rest; differing in this respect from our societies, in which the state, by permitting children to become burdensome to their parents, murders them all without distinction, even in the wombs of their mothers.

The body being the only instrument that savage man is acquainted with, he employs it to different uses, of which ours, for want of practice, are incapable; and we may thank our industry for the loss of that strength and agility, which necessity obliges him to acquire. Had he a hatchet, would his hand so easily snap off from an oak so stout a branch? Had he a sling, would it dart a stone to so great a distance? Had he a ladder, would he run so nimbly up a tree? Had he a horse, would he with such swiftness shoot along the plain? Give civilized man but time to gather about him all his machines, and no doubt he will be an overmatch for the savage: but if you have a mind to see a contest still more unequal, place them naked and unarmed one opposite to the other; and you will soon discover the advantage there is in perpetually having all our forces at our disposal, in being constantly prepared against all events, and in always carrying ourselves, as it were, whole and entire about us.

Hobbes would have it that man is naturally void of fear, and always intent upon attacking and fighting. An illustrious philosopher thinks on the contrary, and Cumberland and Puffendorff likewise affirm it, that nothing is more fearful than man in a state of nature, that he is always in a tremble, and ready to fly at the first motion he perceives, at the first noise that strikes his ears. This, indeed, may be very true in regard to objects with which he is not acquainted; and I make no doubt of his being terrified at every new sight that presents itself, as often as he cannot distinguish the physical good and evil which he may expect from it, nor compare his forces with the dangers he has to encounter; circumstances that seldom occur in a state of nature, where all things proceed in so uniform a manner, and the face of the earth is not liable to those sudden and continual changes occasioned in it by the passions and inconstancies of collected bodies. But savage man living among other animals without any society or fixed habitation, and finding himself early under a necessity of measuring his strength with theirs, soon makes a comparison between both, and finding that he surpasses them more in address, than they surpass him in strength, he learns not to be any longer in dread of them. Turn out a bear or a wolf against a sturdy, active, resolute savage, (and this they all are,) provided with stones and a good stick; and you will soon find that the danger is at least equal on both sides, and that after several trials of this kind, wild beasts, who are not fond of attacking each other, will not be very fond of attacking man, whom they have found every whit as wild as themselves. As to animals who have really more strength than man has address, he is, in regard to them, what other weaker species are, who find means to subsist notwithstanding; he has even this great advantage over such weaker species, that being equally fleet with them, and finding on every tree an almost inviolable asylum, he is always at liberty to take it or leave it, as he likes best, and of course to fight or to fly, whichever is most agreeable to him. To this we may add that no animal naturally makes war upon man, except in the case of self-defence or extreme hunger; nor ever expresses against him any of these violent antipathies, which seem to indicate that some particular species are intended by nature for the food of others.

But there are other more formidable enemies, and against which man is not provided with the same means of defence; I mean natural infirmities, infancy, old age, and sickness of every kind, melancholy proofs of our weakness, whereof the two first are common to all animals, and the last chiefly attends man living in a state of society. It is even observable in regard to infancy, that the mother being able to carry her child about with her, wherever she goes, can perform the duty of a nurse with a great deal less trouble, than the females of many other animals, who are obliged to be constantly going and coming with no small labour and fatigue, one way to look out for their own subsistence, and another to suckle and feed their young ones. True it is that, if the woman happens to perish, her child is exposed to the greatest danger of perishing with her; but this danger is common to a hundred other species, whose young ones require a great deal of time to be able to provide for themselves; and if our infancy is longer than theirs, our life is longer likewise; so that, in this respect too, all things are in a manner equal; not but that there are other rules concerning the duration of the first age of life, and the number of the young of man and other animals, but they do not belong to my subject. With old men, who stir and perspire but little, the demand for food diminishes with their abilities to provide it; and as a savage life would exempt them from the gout and the rheumatism, and old age is of all ills that which human assistance is least capable of alleviating, they would at last go off, without its being perceived by others that they ceased to exist, and almost without perceiving it themselves.

In regard to sickness, I shall not repeat the vain and false declamations made use of to discredit medicine by most men, while they enjoy their health; I shall only ask if there are any solid observations from which we may conclude that in those countries where the healing art is most neglected, the mean duration of man's life is shorter than in those where it is most cultivated? And how is it possible this should be the case, if we inflict more diseases upon ourselves than medicine can supply us with remedies! The extreme inequalities in the manner of living of the several classes of mankind, the excess of idleness in some, and of labour in others, the facility of irritating and satisfying our sensuality and our appetites, the too exquisite and out of the way aliments of the rich, which fill them with fiery juices, and bring on indigestions, the unwholesome food of the poor, of which even, bad as it is, they very often fall short, and the want of which tempts them, every opportunity that offers, to eat greedily and overload their stomachs; watchings, excesses of every kind, immoderate transports of all the passions, fatigues, waste of spirits, in a word, the numberless pains and anxieties annexed to every condition, and which the mind of man is constantly a prey to; these are the fatal proofs that most of our ills are of our own making, and that we might have avoided them all by adhering to the simple, uniform and solitary way of life prescribed to us by nature. Allowing that nature intended we should always enjoy good health, I dare almost affirm that a state of reflection is a state against nature, and that the man who meditates is a depraved animal. We need only call to mind the good constitution of savages, of those at least whom we have not destroyed by our strong liquors; we need only reflect, that they are strangers to almost every disease, except those occasioned by wounds and old age, to be in a manner convinced that the history of human diseases might be easily composed by pursuing that of civil societies. Such at least was the opinion of Plato, who concluded from certain remedies made use of or approved by Podalyrus and Macaon at the Siege of Troy, that several disorders, which these remedies were found to bring on in his days, were not known among men at that remote period.

Man therefore, in a state of nature where there are so few sources of sickness, can have no great occasion for physic, and still less for physicians; neither is the human species more to be pitied in this respect, than any other species of animals. Ask those who make hunting their recreation or business, if in their excursions they meet with many sick or feeble animals. They meet with many carrying the marks of considerable wounds, that have been perfectly well healed and closed up; with many, whose bones formerly broken, and whose limbs almost torn off, have completely knit and united, without any other surgeon but time, any other regimen but their usual way of living, and whose cures were not the less perfect for their not having been tortured with incisions, poisoned with drugs, or worn out by diet and abstinence. In a word, however useful medicine well administered may be to us who live in a state of society, it is still past doubt, that if, on the one hand, the sick savage, destitute of help, has nothing to hope from nature, on the other, he has nothing to fear but from his disease; a circumstance, which oftens renders his situation preferable to ours.

Let us therefore beware of confounding savage man with the men, whom we daily see and converse with. Nature behaves towards all animals left to her care with a predilection, that seems to prove how jealous she is of that prerogative. The horse, the cat, the bull, nay the ass itself, have generally a higher stature, and always a more robust constitution, more vigour, more strength and courage in their forests than in our houses; they lose half these advantages by becoming domestic animals; it looks as if all our attention to treat them kindly, and to feed them well, served only to bastardize them. It is thus with man himself. In proportion as he becomes sociable and a slave to others, he becomes weak, fearful, mean-spirited, and his soft and effeminate way of living at once completes the enervation of his strength and of his courage. We may add, that there must be still a wider difference between man and man in a savage and domestic condition, than between beast and beast; for as men and beasts have been treated alike by nature, all the conveniences with which men indulge themselves more than they do the beasts tamed by them, are so many particular causes which make them degenerate more sensibly.

Nakedness therefore, the want of houses, and of all these unnecessaries, which we consider as so very necessary, are not such mighty evils in respect to these primitive men, and much less still any obstacle to their preservation. Their skins, it is true, are destitute of hair; but then they have no occasion for any such covering in warm climates; and in cold climates they soon learn to apply to that use those of the animals they have conquered; they have but two feet to run with, but they have two hands to defend themselves with, and provide for all their wants; it costs them perhaps a great deal of time and trouble to make their children walk, but the mothers carry them with ease; an advantage not granted to other species of animals, with whom the mother, when pursued, is obliged to abandon her young ones, or regulate her steps by theirs. In short, unless we admit those singular and fortuitous concurrences of circumstances, which I shall speak of hereafter, and which, it is very possible, may never have existed, it is evident, in every state of the question, that the man, who first made himself clothes and built himself a cabin, supplied himself with things which he did not much want, since he had lived without them till then; and why should he not have been able to support in his riper years, the same kind of life, which he had supported from his infancy?

Alone, idle, and always surrounded with danger, savage man must be fond of sleep, and sleep lightly like other animals, who think but little, and may, in a manner, be said to sleep all the time they do not think: self-preservation being almost his only concern, he must exercise those faculties most, which are most serviceable in attacking and in defending, whether to subdue his prey, or to prevent his becoming that of other animals: those organs, on the contrary, which softness and sensuality can alone improve, must remain in a state of rudeness, utterly incompatible with all manner of delicacy; and as his senses are divided on this point, his touch and his taste must be extremely coarse and blunt; his sight, his hearing, and his smelling equally subtle: such is the animal state in general, and accordingly if we may believe travellers, it is that of most savage nations. We must not therefore be surprised, that the Hottentots of the Cape of Good Hope, distinguish with their naked eyes ships on the ocean, at as great a distance as the Dutch can discern them with their glasses; nor that the savages of America should have tracked the Spaniards with their noses, to as great a degree of exactness, as the best dogs could have done; nor that all these barbarous nations support nakedness without pain, use such large quantities of Piemento to give their food a relish, and drink like water the strongest liquors of Europe.

As yet I have considered man merely in his physical capacity; let us now endeavour to examine him in a metaphysical and moral light.

I can discover nothing in any mere animal but an ingenious machine, to which nature has given senses to wind itself up, and guard, to a certain degree, against everything that might destroy or disorder it. I perceive the very same things in the human machine, with this difference, that nature alone operates in all the operations of the beast, whereas man, as a free agent, has a share in his. One chooses by instinct; the other by an act of liberty; for which reason the beast cannot deviate from the rules that have been prescribed to it, even in cases where such deviation might be useful, and man often deviates from the rules laid down for him to his prejudice. Thus a pigeon would starve near a dish of the best flesh-meat, and a cat on a heap of fruit or corn, though both might very well support life with the food which they thus disdain, did they but bethink themselves to make a trial of it: it is in this manner dissolute men run into excesses, which bring on fevers and death itself; because the mind depraves the senses, and when nature ceases to speak, the will still continues to dictate.

All animals must be allowed to have ideas, since all animals have senses; they even combine their ideas to a certain degree, and, in this respect, it is only the difference of such degree, that constitutes the difference between man and beast: some philosophers have even advanced, that there is a greater difference between some men and some others, than between some men and some beasts; it is not therefore so much the understanding that constitutes, among animals, the specifical distinction of man, as his quality of a free agent. Nature speaks to all animals, and beasts obey her voice. Man feels the same impression, but he at the same time perceives that he is free to resist or to acquiesce; and it is in the consciousness of this liberty, that the spirituality of his soul chiefly appears: for natural philosophy explains, in some measure, the mechanism of the senses and the formation of ideas; but in the power of willing, or rather of choosing, and in the consciousness of this power, nothing can be discovered but acts, that are purely spiritual, and cannot be accounted for by the laws of mechanics.

But though the difficulties, in which all these questions are involved, should leave some room to dispute on this difference between man and beast, there is another very specific quality that distinguishes them, and a quality which will admit of no dispute; this is the faculty of improvement; a faculty which, as circumstances offer, successively unfolds all the other faculties, and resides among us not only in the species, but in the individuals that compose it; whereas a beast is, at the end of some months, all he ever will be during the rest of his life; and his species, at the end of a thousand years, precisely what it was the first year of that long period. Why is man alone subject to dotage? Is it not, because he thus returns to his primitive condition? And because, while the beast, which has acquired nothing and has likewise nothing to lose, continues always in possession of his instinct, man, losing by old age, or by accident, all the acquisitions he had made in consequence of his perfectibility, thus falls back even lower than beasts themselves? It would be a melancholy necessity for us to be obliged to allow, that this distinctive and almost unlimited faculty is the source of all man's misfortunes; that it is this faculty, which, though by slow degrees, draws them out of their original condition, in which his days would slide away insensibly in peace and innocence; that it is this faculty, which, in a succession of ages, produces his discoveries and mistakes, his virtues and his vices, and, at long run, renders him both his own and nature's tyrant. It would be shocking to be obliged to commend, as a beneficent being, whoever he was that first suggested to the Oronoco Indians the use of those boards which they bind on the temples of their children, and which secure to them the enjoyment of some part at least of their natural imbecility and happiness.

Savage man, abandoned by nature to pure instinct, or rather indemnified for that which has perhaps been denied to him by faculties capable of immediately supplying the place of it, and of raising him afterwards a great deal higher, would therefore begin with functions that were merely animal: to see and to feel would be his first condition, which he would enjoy in common with other animals. To will and not to will, to wish and to fear, would be the first, and in a manner, the only operations of his soul, till new circumstances occasioned new developments.

Let moralists say what they will, the human understanding is greatly indebted to the passions, which, on their side, are likewise universally allowed to be greatly indebted to the human understanding. It is by the activity of our passions, that our reason improves: we covet knowledge merely because we covet enjoyment, and it is impossible to conceive why a man exempt from fears and desires should take the trouble to reason. The passions, in their turn, owe their origin to our wants, and their increase to our progress in science; for we cannot desire or fear anything, but in consequence of the ideas we have of it, or of the simple impulses of nature; and savage man, destitute of every species of knowledge, experiences no passions but those of this last kind; his desires never extend beyond his physical wants; he knows no goods but food, a female, and rest; he fears no evil but pain, and hunger; I say pain, and not death; for no animal, merely as such, will ever know what it is to die, and the knowledge of death, and of its terrors, is one of the first acquisitions made by man, in consequence of his deviating from the animal state.

I could easily, were it requisite, cite facts in support of this opinion, and show, that the progress of the mind has everywhere kept pace exactly with the wants, to which nature had left the inhabitants exposed, or to which circumstances had subjected them, and consequently to the passions, which inclined them to provide for these wants. I could exhibit in Egypt the arts starting up, and extending themselves with the inundations of the Nile; I could pursue them in their progress among the Greeks, where they were seen to bud forth, grow, and rise to the heavens, in the midst of the sands and rocks of Attica, without being able to take root on the fertile banks of the Eurotas; I would observe that, in general, the inhabitants of the north are more industrious than those of the south, because they can less do without industry; as if nature thus meant to make all things equal, by giving to the mind that fertility she has denied to the soil.

But exclusive of the uncertain testimonies of history, who does not perceive that everything seems to remove from savage man the temptation and the means of altering his condition? His imagination paints nothing to him; his heart asks nothing from him. His moderate wants are so easily supplied with what he everywhere finds ready to his hand, and he stands at such a distance from the degree of knowledge requisite to covet more, that he can neither have foresight nor curiosity. The spectacle of nature, by growing quite familiar to him, becomes at last equally indifferent. It is constantly the same order, constantly the same revolutions; he has not sense enough to feel surprise at the sight of the greatest wonders; and it is not in his mind we must look for that philosophy, which man must have to know how to observe once, what he has every day seen. His soul, which nothing disturbs, gives itself up entirely to the consciousness of its actual existence, without any thought of even the nearest futurity; and his projects, equally confined with his views, scarce extend to the end of the day. Such is, even at present, the degree of foresight in the Caribbean: he sells his cotton bed in the morning, and comes in the evening, with tears in his eyes, to buy it back, not having foreseen that he should want it again the next night.

The more we meditate on this subject, the wider does the distance between mere sensation and the most simple knowledge become in our eyes; and it is impossible to conceive how man, by his own powers alone, without the assistance of communication, and the spur of necessity, could have got over so great an interval. How many ages perhaps revolved, before men beheld any other fire but that of the heavens? How many different accidents must have concurred to make them acquainted with the most common uses of this element? How often have they let it go out, before they knew the art of reproducing it? And how often perhaps has not every one of these secrets perished with the discoverer? What shall we say of agriculture, an art which requires so much labour and foresight; which depends upon other arts; which, it is very evident, cannot be practised but in a society, if not a formed one, at least one of some standing, and which does not so much serve to draw aliments from the earth, for the earth would yield them without all that trouble, as to oblige her to produce those things, which we like best, preferably to others? But let us suppose that men had multiplied to such a degree, that the natural products of the earth no longer sufficed for their support; a supposition which, by the bye, would prove that this kind of life would be very advantageous to the human species; let us suppose that, without forge or anvil, the instruments of husbandry had dropped from the heavens into the hands of savages, that these men had got the better of that mortal aversion they all have for constant labour; that they had learned to foretell their wants at so great a distance of time; that they had guessed exactly how they were to break the earth, commit their seed to it, and plant trees; that they had found out the art of grinding their corn, and improving by fermentation the juice of their grapes; all operations which we must allow them to have learned from the gods, since we cannot conceive how they should make such discoveries of themselves; after all these fine presents, what man would be mad enough to cultivate a field, that may be robbed by the first comer, man or beast, who takes a fancy to the produce of it. And would any man consent to spend his day in labour and fatigue, when the rewards of his labour and fatigue became more and more precarious in proportion to his want of them? In a word, how could this situation engage men to cultivate the earth, as long as it was not parcelled out among them, that is, as long as a state of nature subsisted.