That condition is surely favourable to the nature of any being, in which his force is increased; and if courage be the gift of society to man, we have reason to consider his union with his species as the noblest part of his fortune. From this source are derived, not only the force, but the very existence of his happiest emotions; not only the better part, but almost the whole of his rational character. Send him to the desert alone, he is a plant torn from his roots: the form indeed may remain, but every faculty droops and withers; the human personage and the human character cease to exist.

Men are so far from valuing society on account of its mere external conveniencies, that they are commonly most attached where those conveniencies are least frequent; and are there most faithful, where the tribute of their allegiance is paid in blood. Affection operates with the greatest force, where it meets with the greatest difficulties: in the breast of the parent, it is most solicitous amidst the dangers and distresses of the child; in the breast of a man, its flame redoubles where the wrongs or sufferings of his friend, or his country, require his aid. It is, in short, from this principle alone that we can account for the obstinate attachment of a savage to his unsettled and defenceless tribe, when temptations on the side of ease and of safety might induce him to fly from famine and danger, to a station more affluent, and more secure. Hence the sanguine affection which every Greek bore to his country, and hence the devoted patriotism of an early Roman. Let those examples be compared with the spirit which reigns in a commercial state, where men may be supposed to have experienced, in its full extent, the interest which individuals have in the preservation of their country. It is here indeed, if ever, that man is sometimes found a detached and a solitary being: he has found an object which sets him in competition with his fellow creatures, and he deals with them as he does with his cattle and his soil, for the sake of the profits they bring. The mighty engine which we suppose to have formed society, only tends to set its members at variance, or to continue their intercourse after the bands of affection are broken.

SECTION IV.

OF THE PRINCIPLES OF WAR AND DISSENTION.

"There are some circumstances in the lot of mankind," says Socrates, "that show them to be destined to friendship and amity: Those are, their mutual need of each other; their mutual compassion; their sense of mutual benefit; and the pleasures arising in company. There are other circumstances which prompt them to war and dissention; the admiration and the desire which they entertain for the same subjects; their opposite pretensions; and the provocations which they mutually offer in the course of their competitions."