it could continue for fo long a tract of time; even though it did not fpread itself, nor draw any of the other tribes into a share of the quarrel. If mankind had not a ftrong propensity to fuch divifions, the indifference of the reft of the community muft have fuppreffed this foolish animofity, that had not any aliment of new benefits and injuries, of general fympathy and antipathy, which never fail to take place, when the whole state is rent into two equal factions.

Nothing is more ufual than to fee parties, which have begun upon a real difference, continue even after that difference is loft. When men are once inlifted on oppofite fides, they contract an affection to the perfons with whom they are united, and an animofity against their antagonists: And thefe paffions they often tranfmit to their pofterity. The real difference between GUELF and GHIBBELLINE was long loft in ITALY, before these factions were extinguished. The GUELFS adhered to the pope, the GHIBBELLINES to the emperor; and yet the family of SFORZA, who were in alliance with the emperor, though they were GUELFS, being expelled MILAN by the king † of FRANCE, affifted by JACOMO TRIVULZIO and the GHIBBELLINES, the pope concurred with the latter, and they formed leagues with the pope against the emperor.

&fpecie reorum tribus circuit, genibus fe omnium advolvens. Plus itaque mifericordia ad pœnæ veniam impetrandam, quam caufa ad crimen purgandum valuit. Tribus omnes præter POLLIAM, antiquarunt legem. POLLIE fententia fuit, puberes verberatos necari, lileros conjugefque fub corona lege belli venire: Memoriamque ejus iræ TUSCULANIS in pœnæ tam atrocis auctores marfille ad patris ætatem conftat; nec quemquam fere ex POLLIA tribu candidatum PAPIRAM ferre folitam, T. LIVII, lib 8. The CASTELANI and NICOLLOTI are two mobbish factions in VENICE, who frequently box together, and then lay afide their quarrels prefently.

+ LEWIS XII,

The

The civil wars which arose some few years ago in MoROCCO, between the blacks and whites, merely on account of their complexion, are founded on a pleasant difference. We laugh at them; but I believe, were things rightly examined, we afford much more occafion of ridicule to the MOORS. For, what are all the wars of religion, which have prevailed in this pole and knowing part of the world? They are certainly more abfurd than the MOORISH civil wars. The difference of complexion is a fenfible and a real difference: But the controverfy about an article of faith, which is utterly abfurd and unintelligible, is not a difference in fentiment, but in a few phrases and expreffions, which one party accepts of, without understanding them; and the other refufes in the fame manner.

Real factions may be divided into thofe from intereft, from principle, and from affection. Of all factions, the first are the most reasonable, and the most excufable. Where two orders of men, fuch as the nobles and people, have a distinct authority in a government, not very accurately balanced and modelled, they naturally follow a distinct interest; nor can we reasonably expect a different conduct, confidering that degree of selfishness implanted in human nature. It requires great skill in a legiflator to prevent such parties; and many philofophers are of opinion, that this fecret, like the grand elixir, or perpetual motion, may amufe men in theory, but can never poffibly be reduced to practice. In defpotic governments, indeed, factions often do not appear; but they are not the less real; or rather, they are more real and more pernicious, upon that very account. The diftinct orders of men, nobles and people, foldiers and merchants, have all a diftinct intereft; but the more powerful oppreffes the weaker

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weaker with impunity, and without refiftance; which begets a feeming tranquillity in fuch governments.

There has been an attempt in ENGLAND to divide the landed and trading part of the nation; but without fuccefs. The interefts of these two bodies are not really distinct, and never will be fo, till our public debts encrease to fuch a degree, as to become altogether oppreffive and intolerable.

Parties from principle, especially abstract speculative principle, are known only to modern times, and are, perhaps, the most extraordinary and unaccountable phanomenon, that has yet appeared in human affairs. Where different principles beget a contrariety of conduct, which is the cafe with all different political principles, the matter may be more eafily explained. A man, who esteems the true right of government to lie in one man, or one family, cannot eafily agree with his fellow citizen, who thinks that another man or family is poffeffed of this right. Each naturally wishes that right may take place, according to his own notions of it. But where the difference of principle is attended with no contrariety of action, but every one may follow his own way, without interfering with his neighbour, as happens in all religious controverfies; what madnefs, what fury can beget fuch unhappy and fuch fatal divifions?

Two men, travelling on the highway, the one east, the other weft, can easily pass each other, if the way be broad enough: But two men, reafoning upon oppofite principles of religion, cannot so easily pafs, without fhocking; though one should think, that the way were alfo, in that cafe, fufficiently broad, and that each might proceed, without interruption, in his own courfe. But fuch is the nature of the human mind, that it always lays hold on every mind that approaches it; and as it is wonderfully

fortified

fortified by an unanimity of fentiments, fo is it fhocked and difturbed by any contrariety. Hence the eagerness, which most people difcover in a difpute; and hence their impatience of oppofition, even in the moft fpeculative and indifferent opinions.

This principle, however frivolous it may appear, seems to have been the origin of all religious wars and divifions. But as this principle is univerfal in human nature, its effects would not have been confined to one age, and to one fect of religion, did it not there concur with other more accidental caufes, which raise it to fuch a height, as to produce the greatest mifery and devaftation. Moft religions of the ancient world arose in the unknown ages of government, when men were as yet barbarous and uninstructed, and the prince, as well as peasant, was disposed to receive, with implicit faith, every pious tale or fiction, which was offered him. The magistrate embraced the religion of the people, and entering cordially into the care of facred matters, naturally acquired an authority in them, and united the ecclefiaftical with the civil power. But the Chriflian religion arifing, while principles directly oppofite to it were firmly established in the polite part of the world, who despised the nation that first broached this novelty; no wonder, that, in such circumftances, it was but little countenanced by the civil magiflrate, and that the priesthood was allowed to engross all the authority in the new fect. So bad a ufe did they make of this power, even in those early times, that the primitive perfecutions may, perhaps, in part*, be afcribed to the violence infilled by them into their followers. And the fame principles of priefly government continuing, after Chriftianity became

*See NOTE [C].

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the

H

the established religion, they have engendered a spirit of perfecution, which has ever fince been the poifon of human fociety, and the fource of the most inveterate factions in every government. Such divifions, therefore, on the part of the people, may juftly be esteemed factions of principle; but, on the part of the priests, who are the prime movers, they are really factions of interest.

There is another caufe (befide the authority of the priests, and the feparation of the ecclefiaftical and civil powers) which has contributed to render CHRISTENDOM the scene of religious wars and divifions. Religions, that arife in ages totally ignorant and barbarous, confift moftly of traditional tales and fictions, which may be different in every fect, without being contrary to each other; and even when they are contrary, every one adheres to the tradition of his own fect, without much reafoning or difputation. But as philofophy was widely spread over the world, at the time when Chriftianity arofe, the teachers of the new fect were obliged to form a fyftem of speculative opinions; to divide, with fomẹ accuracy, their articles of faith; and to explain, comment, confute, and defend with all the fubtilty of argument and fcience. Hence naturally arofe keennefs in difpute, when the Christian religion came to be split into new divifions and herefies: And this keenness affifted the priests in their policy, of begetting a mutual hatred and antipathy among their deluded followers. Sects of philofophy, in the ancient world, were more zealous than parties of religion; but in modern times, parties of religion are more furious and enraged than the most cruel factions that ever arose from interest and ambition.

I have mentioned parties from affection as a kind of real parties, befide thofe from intereft and principle. By parties from affection, I understand those which are