Chapter: CHAPTER XI. OF THE DIFFERENCE OF MANNERS





What Is Here Meant By Manners

By MANNERS, I mean not here, Decency of behaviour; as how one man should
salute another, or how a man should wash his mouth, or pick his teeth
before company, and such other points of the Small Morals; But those
qualities of man-kind, that concern their living together in Peace, and
Unity. To which end we are to consider, that the Felicity of this life,
consisteth not in the repose of a mind satisfied. For there is no such
Finis Ultimus, (utmost ayme,) nor Summum Bonum, (greatest good,) as is
spoken of in the Books of the old Morall Philosophers. Nor can a man
any more live, whose Desires are at an end, than he, whose Senses and
Imaginations are at a stand. Felicity is a continuall progresse of the
desire, from one object to another; the attaining of the former, being
still but the way to the later. The cause whereof is, That the object
of mans desire, is not to enjoy once onely, and for one instant of time;
but to assure for ever, the way of his future desire. And therefore the
voluntary actions, and inclinations of all men, tend, not only to the
procuring, but also to the assuring of a contented life; and differ
onely in the way: which ariseth partly from the diversity of passions,
in divers men; and partly from the difference of the knowledge, or
opinion each one has of the causes, which produce the effect desired.




A Restlesse Desire Of Power, In All Men

So that in the first place, I put for a generall inclination of all
mankind, a perpetuall and restlesse desire of Power after power, that
ceaseth onely in Death. And the cause of this, is not alwayes that a man
hopes for a more intensive delight, than he has already attained to; or
that he cannot be content with a moderate power: but because he cannot
assure the power and means to live well, which he hath present, without
the acquisition of more. And from hence it is, that Kings, whose power
is greatest, turn their endeavours to the assuring it a home by Lawes,
or abroad by Wars: and when that is done, there succeedeth a new desire;
in some, of Fame from new Conquest; in others, of ease and sensuall
pleasure; in others, of admiration, or being flattered for excellence in
some art, or other ability of the mind.




Love Of Contention From Competition

Competition of Riches, Honour, command, or other power, enclineth to
Contention, Enmity, and War: because the way of one Competitor, to the
attaining of his desire, is to kill, subdue, supplant, or repell the
other. Particularly, competition of praise, enclineth to a reverence of
Antiquity. For men contend with the living, not with the dead; to these
ascribing more than due, that they may obscure the glory of the other.




Civil Obedience From Love Of Ease

Desire of Ease, and sensuall Delight, disposeth men to obey a common
Power: because by such Desires, a man doth abandon the protection might
be hoped for from his own Industry, and labour.




From Feare Of Death Or Wounds

Fear of Death, and Wounds, disposeth to the same; and for the same
reason. On the contrary, needy men, and hardy, not contented with their
present condition; as also, all men that are ambitious of Military
command, are enclined to continue the causes of warre; and to stirre up
trouble and sedition: for there is no honour Military but by warre; nor
any such hope to mend an ill game, as by causing a new shuffle.




And From Love Of Arts

Desire of Knowledge, and Arts of Peace, enclineth men to obey a common
Power: For such Desire, containeth a desire of leasure; and consequently
protection from some other Power than their own.




Love Of Vertue, From Love Of Praise

Desire of Praise, disposeth to laudable actions, such as please them
whose judgement they value; for of these men whom we contemn, we contemn
also the Praises. Desire of Fame after death does the same. And though
after death, there be no sense of the praise given us on Earth, as being
joyes, that are either swallowed up in the unspeakable joyes of Heaven,
or extinguished in the extreme torments of Hell: yet is not such Fame
vain; because men have a present delight therein, from the foresight
of it, and of the benefit that may rebound thereby to their posterity:
which though they now see not, yet they imagine; and any thing that is
pleasure in the sense, the same also is pleasure in the imagination.




Hate, From Difficulty Of Requiting Great Benefits

To have received from one, to whom we think our selves equall, greater
benefits than there is hope to Requite, disposeth to counterfiet love;
but really secret hatred; and puts a man into the estate of a desperate
debtor, that in declining the sight of his creditor, tacitely wishes
him there, where he might never see him more. For benefits oblige; and
obligation is thraldome; which is to ones equall, hateful. But to have
received benefits from one, whom we acknowledge our superiour, enclines
to love; because the obligation is no new depession: and cheerfull
acceptation, (which men call Gratitude,) is such an honour done to
the obliger, as is taken generally for retribution. Also to receive
benefits, though from an equall, or inferiour, as long as there is hope
of requitall, disposeth to love: for in the intention of the receiver,
the obligation is of ayd, and service mutuall; from whence proceedeth
an Emulation of who shall exceed in benefiting; the most noble and
profitable contention possible; wherein the victor is pleased with his
victory, and the other revenged by confessing it.




And From Conscience Of Deserving To Be Hated

To have done more hurt to a man, than he can, or is willing to expiate,
enclineth the doer to hate the sufferer. For he must expect revenge, or
forgivenesse; both which are hatefull.




Promptnesse To Hurt, From Fear

Feare of oppression, disposeth a man to anticipate, or to seek ayd by
society: for there is no other way by which a man can secure his life
and liberty.




And From Distrust Of Their Own Wit

Men that distrust their own subtilty, are in tumult, and sedition,
better disposed for victory, than they that suppose themselves wise,
or crafty. For these love to consult, the other (fearing to be
circumvented,) to strike first. And in sedition, men being alwayes in
the procincts of Battell, to hold together, and use all advantages of
force, is a better stratagem, than any that can proceed from subtilty of
Wit.




Vain Undertaking From Vain-glory

Vain-glorious men, such as without being conscious to themselves of
great sufficiency, delight in supposing themselves gallant men, are
enclined onely to ostentation; but not to attempt: Because when
danger or difficulty appears, they look for nothing but to have their
insufficiency discovered.

Vain-glorious men, such as estimate their sufficiency by the flattery
of other men, or the fortune of some precedent action, without assured
ground of hope from the true knowledge of themselves, are enclined to
rash engaging; and in the approach of danger, or difficulty, to retire
if they can: because not seeing the way of safety, they will rather
hazard their honour, which may be salved with an excuse; than their
lives, for which no salve is sufficient.




Ambition, From Opinion Of Sufficiency

Men that have a strong opinion of their own wisdome in matter of
government, are disposed to Ambition. Because without publique
Employment in counsell or magistracy, the honour of their wisdome is
lost. And therefore Eloquent speakers are enclined to Ambition; for
Eloquence seemeth wisdome, both to themselves and others




Irresolution, From Too Great Valuing Of Small Matters

Pusillanimity disposeth men to Irresolution, and consequently to lose
the occasions, and fittest opportunities of action. For after men have
been in deliberation till the time of action approach, if it be not
then manifest what is best to be done, tis a signe, the difference of
Motives, the one way and the other, are not great: Therefore not to
resolve then, is to lose the occasion by weighing of trifles; which is
pusillanimity.

Frugality,(though in poor men a Vertue,) maketh a man unapt to atchieve
such actions, as require the strength of many men at once: For it
weakeneth their Endeavour, which is to be nourished and kept in vigor by
Reward.

Confidence In Others From Ignorance Of The Marks Of Wisdome and
Kindnesse Eloquence, with flattery, disposeth men to confide in them
that have it; because the former is seeming Wisdome, the later seeming
Kindnesse. Adde to them Military reputation, and it disposeth men to
adhaere, and subject themselves to those men that have them. The two
former, having given them caution against danger from him; the later
gives them caution against danger from others.




And From The Ignorance Of Naturall Causes

Want of Science, that is, Ignorance of causes, disposeth, or rather
constraineth a man to rely on the advise, and authority of others. For
all men whom the truth concernes, if they rely not on their own,
must rely on the opinion of some other, whom they think wiser than
themselves, and see not why he should deceive them.




And From Want Of Understanding

Ignorance of the signification of words; which is, want of
understanding, disposeth men to take on trust, not onely the truth they
know not; but also the errors; and which is more, the non-sense of them
they trust: For neither Error, nor non-sense, can without a perfect
understanding of words, be detected.

From the same it proceedeth, that men give different names, to one and
the same thing, from the difference of their own passions: As they that
approve a private opinion, call it Opinion; but they that mislike it,
Haeresie: and yet haeresie signifies no more than private opinion; but
has onely a greater tincture of choler.

From the same also it proceedeth, that men cannot distinguish, without
study and great understanding, between one action of many men, and many
actions of one multitude; as for example, between the one action of
all the Senators of Rome in killing Catiline, and the many actions of a
number of Senators in killing Caesar; and therefore are disposed to take
for the action of the people, that which is a multitude of actions done
by a multitude of men, led perhaps by the perswasion of one.

Adhaerence To Custome, From Ignorance Of The Nature Of Right And Wrong
Ignorance of the causes, and originall constitution of Right, Equity,
Law, and Justice, disposeth a man to make Custome and Example the rule
of his actions; in such manner, as to think that Unjust which it
hath been the custome to punish; and that Just, of the impunity and
approbation whereof they can produce an Example, or (as the Lawyers
which onely use the false measure of Justice barbarously call it) a
Precedent; like little children, that have no other rule of good and
evill manners, but the correction they receive from their Parents, and
Masters; save that children are constant to their rule, whereas men are
not so; because grown strong, and stubborn, they appeale from custome
to reason, and from reason to custome, as it serves their turn; receding
from custome when their interest requires it, and setting themselves
against reason, as oft as reason is against them: Which is the cause,
that the doctrine of Right and Wrong, is perpetually disputed, both by
the Pen and the Sword: whereas the doctrine of Lines, and Figures, is
not so; because men care not, in that subject what be truth, as a thing
that crosses no mans ambition, profit, or lust. For I doubt not, but if
it had been a thing contrary to any mans right of dominion, or to the
interest of men that have dominion, That The Three Angles Of A Triangle
Should Be Equall To Two Angles Of A Square; that doctrine should have
been, if not disputed, yet by the burning of all books of Geometry,
suppressed, as farre as he whom it concerned was able.

Adhaerence To Private Men, From Ignorance Of The Causes Of Peace
Ignorance of remote causes, disposeth men to attribute all events, to
the causes immediate, and Instrumentall: For these are all the causes
they perceive. And hence it comes to passe, that in all places, men that
are grieved with payments to the Publique, discharge their anger upon
the Publicans, that is to say, Farmers, Collectors, and other Officers
of the publique Revenue; and adhaere to such as find fault with the
publike Government; and thereby, when they have engaged themselves
beyond hope of justification, fall also upon the Supreme Authority, for
feare of punishment, or shame of receiving pardon.




Credulity From Ignorance Of Nature

Ignorance of naturall causes disposeth a man to Credulity, so as
to believe many times impossibilities: for such know nothing to
the contrary, but that they may be true; being unable to detect the
Impossibility. And Credulity, because men love to be hearkened unto in
company, disposeth them to lying: so that Ignorance it selfe without
Malice, is able to make a man bothe to believe lyes, and tell them; and
sometimes also to invent them.




Curiosity To Know, From Care Of Future Time

Anxiety for the future time, disposeth men to enquire into the causes
of things: because the knowledge of them, maketh men the better able to
order the present to their best advantage.




Naturall Religion, From The Same

Curiosity, or love of the knowledge of causes, draws a man from
consideration of the effect, to seek the cause; and again, the cause of
that cause; till of necessity he must come to this thought at last, that
there is some cause, whereof there is no former cause, but is eternall;
which is it men call God. So that it is impossible to make any profound
enquiry into naturall causes, without being enclined thereby to believe
there is one God Eternall; though they cannot have any Idea of him in
their mind, answerable to his nature. For as a man that is born blind,
hearing men talk of warming themselves by the fire, and being brought
to warm himself by the same, may easily conceive, and assure himselfe,
there is somewhat there, which men call Fire, and is the cause of the
heat he feeles; but cannot imagine what it is like; nor have an Idea of
it in his mind, such as they have that see it: so also, by the visible
things of this world, and their admirable order, a man may conceive
there is a cause of them, which men call God; and yet not have an Idea,
or Image of him in his mind.

And they that make little, or no enquiry into the naturall causes of
things, yet from the feare that proceeds from the ignorance it selfe,
of what it is that hath the power to do them much good or harm, are
enclined to suppose, and feign unto themselves, severall kinds of Powers
Invisible; and to stand in awe of their own imaginations; and in time
of distresse to invoke them; as also in the time of an expected good
successe, to give them thanks; making the creatures of their own
fancy, their Gods. By which means it hath come to passe, that from the
innumerable variety of Fancy, men have created in the world innumerable
sorts of Gods. And this Feare of things invisible, is the naturall Seed
of that, which every one in himself calleth Religion; and in them that
worship, or feare that Power otherwise than they do, Superstition.

And this seed of Religion, having been observed by many; some of those
that have observed it, have been enclined thereby to nourish, dresse,
and forme it into Lawes; and to adde to it of their own invention,
any opinion of the causes of future events, by which they thought they
should best be able to govern others, and make unto themselves the
greatest use of their Powers.

 Clinging to the ratlines on the Leviathan's flank, Deryn Sharp looks down a thousand feet to the sea below. Mr. Rigby, the bosun, yells at her to keep going. There's no navel gazing in combat drills--only naval gazing. Turns out Deryn has already passed the middy's test to become a midshipman while on board the Leviathan--also, no one has yet noticed that she's a girl. Now she's training with the other middies to learn all about living, fighting, and dying on an airbeast, and about how Darwin used evolution to learn to fabricate new animals. No matter what kind of strange stuff Deryn's learning, the weirdest thing of all is learning to be a boy. Deryn finally reaches the top of the airbeast, and she and Mr. Newkirk, another midshipman, rest and observe the airship. Mr. Newkirk's mother is a Monkey Luddite, a person who is afraid of fabrications, and he's a little freaked by them himself. She and Newkirk give each other a hard time, and Deryn thinks that being a boy is pretty tough.

