Malebranch's search after truth, or, A treatise of the nature of the humane mind and of its management for avoiding error in the sciences : vol I : done out of French from the last edition.

CHAP. II.

General Examples of the Force of the Imagination.

THere are frequent Examples of this Communica∣tion of the Imagination in Children, in respect of their Parents, more especially in Girles, in respect of their Mothers; in Men Servants in respect of their Masters; and Maid Servants in respect of their Mistresses; in Scholers in respect of their School-masters; Courtiers in respect of their Princes, and generally in all Inferiors in respect of their Superiors. Provided that Parents, Masters, and other Superiors be endued with some∣thing of a Strong Imagination; otherwise the Weak Imagination of Parents or Masters will make no con∣siderable Impression in Children or Servants.

The Effects of this Communication are also to be observ'd in Persons of Equal Conditions; but that is not so usual; because there is not that Veneration among them, which disposes the Mind in such a man∣ner as to admit the Impression of Strong Imaginations without any Examination. Lastly, these Effects are to be met with in Superiors in respect of their Infe∣riors: For many times Inferiors are endu'd with an

Imagination so lively and imperious, that they bend the Minds of their Masters and Superiors which way they please themselves.

It will be an easie thing to apprehend how Fathers and Mothers make very strong Impressions upon the Imaginations of their Children, if we consider, that these Natural Dispositions of our Brain, which in∣clines us to imitate those with whom we Converse, and to be affected with the same Sentiments and Pas∣sions, are far stronger in Children, in respect of their Parents, than in other Men: For which several Rea∣sons may be given; and the first is, because they are of the same Blood: For as Parents frequently trans∣mit to their Children a Disposition to certain Here∣ditary Distempers, as the Gout, the Stone, Madness, and generally all those Diseases which do not come by accident, or from some extraordinary Fermenta∣tion of the Humours, as Fevers, Agues, &c. for it is visible, that as those Diseases cannot be communi∣cated, so they imprint the Dispositions of their own upon the Brains of their Children, and bend their Ima∣ginations in such a manner, as to render 'em capable of the same Sentiments with themselves.

The second Reason is, because that Children have very little Familiarity with other Men, who might sometimes else impress other Traces in their Brains, and in some measure frustrate the continual Effort of Paternal Impressions. For as a Man that never stirr'd out of his own Country usually imagines the Manners and Customs of Foreign Nations to be altogether con∣trary to Reason, so a Child that never stirr'd out of his Fathers House, imagines the Sentiments of his Pa∣rents and their manner of living to be the Standard of Universal Reason; or, rather he does not believe there are any other Principles of Reason or Vertue, than what he has imbib'd from his Parents: He there∣fore believes whatever he hears his Parents say, and conforms himself in whatever they do.

But this Imagination of Parents is so strong, that it not only acts upon the Imagination of Children, but also upon other parts of the Body. A Son imitates

the Gate, the Speech, and Gestures of his Father. A Daughter imitates the Dress, the Pace, and Voice of her Mother: If the Mother Lisps, the Daughter Lisps; if the Mother have an ill Habit of holding her Head awry, the Daughter does so too. Lastly, Children imitate their Parents in every thing, in their Defects and their ill Gestures, in their Errors and their Vices.

There are several other Causes which augment the Effect of this Impression: Of which the chiefest are the Authority of Parents, the Dependency of Chil∣dren, and the mutual Affection both of the one and the other. But these Causes are common to Courtiers, and Servants, and generally to all Inferiors as well as to Children. We shall now Explain the Matter by the Example of Courtiers.

There are some People who judge of what they see, by what is conspicuous before their Eyes; as of Sublimness, Power, and Capacity of Mind, which lie conceal'd from their Knowledge, by that Nobility, those Dignities, and that Wealth which is known to 'em. They frequently measure one by the other. And our dependance upon Great Men so much above us, our desire to participate of their Grandeur, and the vast Splendour that environs 'em, incline us fre∣quently to pay Divine Honours to Mortal Men, if it may be lawful for me to say so. For if God confer Authority upon Princes, Men ascribe Infallibility to 'em; an Infallibility so universal as not to be circum∣scrib'd within any bounds in any thing, or upon any occafion, nor tied to any Ceremonies. Great Men know all things naturally: Though they decide Que∣stions of which they have no knowledge, yet they have always Reason on their side. He that dares ad∣venture to Examine what they say, is ignorant, and knows nothing; He that raises any doubts, derogates from that Veneration which is due to 'em; He that condemns 'em, is guilty of Rebellion; or at least is a Sott, a Madman, and fit for nothing but to be made a Laughing Stock to all the World.

But if Great Men vouchsafe us their Favours; then, if we do not approve all their Sayings, we are not only Obstinate, Headstrong, and Rebellious, but Un∣grateful and Perfidious; this is a fault beyond repai∣ration, that renders us unworthy of their Favours, which is the Reason that Courtiers, and by a necessary Consequence, almost all other People without any Consideration, swear to the Sentiments of their So∣vereign, and frequently surrender themselves, even in Matters of Religion, to their Humours and Ca∣pricio's.

France and Germany furnish us with too many Ex∣amples of these Irregular Submissions to the Impious Commands of their Princes. The Histories of later Ages are full of 'em. Nor were there wanting some Persons well advanced in years, who chang'd their Religion 4 or 5 times in compliance with the Incon∣stancy of their Princes in that Particular.

The Revolutions of Religion in Sweden and Den∣mark, may serve us for a Proof of the Dominion which some Minds have over others. But there were also other very considerable Causes of these Revolu∣tions. And these surprizing Changes are so many Proofs of the Contagious Communication of the Ima∣gination. But these Proofs are too general and great, they rather astonish and dazle the Mind, than illumi∣nate it, because there are too many Causes that concur to produce these great Events.

If Courtiers and other Men many times abandon Truths that are Essential, and not to be forsaken, but with the hazard of Eternity, 'tis visible that they will venture less to uphold abstracted Truths, less certain and of little use. If the Religion of the Prince be the Religion of his Subjects, the Reason also of the Prince must be the Reason likewise of his Subjects. And so the Sentiments of the Prince, will be always Alamode. His Pleasures, his Passions, his Words, his Habit, and generally all his Actions, will be imitated. For the Prince is himself the Essential Rule of Man∣ners: And it rarely happens that he does any thing but what is absolutely modish. Now as all the Al••••∣rations

of the Mode are no more than so many vari∣ous Ornaments and Graces, 'tis no wonder that Princes act so strongly upon the Imagination of other Men.

If Alexander hangs his Head on one side, all his Cour∣tiers do the same. If Dionysius the Tyrant applies himself to Geometry, upon the arrival of Plato at Syracuse, Geometry presently becomes Alamode, and the Kings Palace, says Plutarch, is immediately co∣ver'd with a Mist of Dust, through the great number of those that draw Figures upon the Ground. But so soon as Plato is offended with the Prince, and that the Prince indulging his Pleasures, begins to be weary of Geometry, the Courtiers also lay it quite aside. A Man would think, * 1.1 (continues the same Author) that they were inchanted, and that some Circe had trans∣form'd 'em into other Men: They pass from their Love of Philosophy, to their Inclination to Debau∣chery, which before they abhorr'd. Thus 'tis in the Power of Princes to change Vertues into Vices, be∣cause they are able to change all Idea's with a Word only; There needs no more than the least Nodd of their Heads, or the least motion of their Bodies, their Eyes, or their Lips, to make Knowledge and Learn∣ing pass for contemptible Pedantry; Rashness, Bru∣tishness, and Cruelty, for greatness of Courage; and Impiety and Libertinism for Strength and Liberty of Wit.

But in this, as well as in other things, I would have it presuppos'd, that Princes excell in Strength and Vigor of Imagination: For had they an Imagination Weak and Languishing, they could never enliven 'em with that Turn, and Energie, that invincibly subdues and vanquishes feeble Minds.

If the force of Imagination alone, without the as∣sistance of Reason, be able to produce such wonder∣ful Effects, there is nothing so Fantastick or Extrava∣gant which is not sufficiently powerful to perswade, let it be only supported by some Appearance of Rea∣son. I thus prove it by Examples.

An Ancient Author reports, * 1.2 that in Ethiopia the Courtiers made themselves Lame, and Deformed,

nay, that they even dismember'd, and laid violent hands upon themselves, that they might resemble their Princes: They look'd upon it as Ignominious to ap∣pear with two Eyes, or to walk upright in the Train of a Prince that was blind of one Eye, or halted of one Leg; in like manner, they durst not appear at Court but with a little indented Hat, with White Buskins, and Gilt Spurs: That Fashion of the Ethio∣pians was very Fantastical and Inconvenient, never∣theless it was the Mode: They follow'd it with a World of Joy, and defying the Pain which they were to endure, minded only the Honour which they did themselves, in shewing their Generosity and Affection for their King. Lastly, this False Argument of Friend∣ship supporting the Extravagance of the Fashion, has made it pass into a Custom and a Law that has been a long time observ'd.

The Relations of those who have Travell'd into the East, inform us that this Custom is still observ'd in se∣veral Countreys: But what necessity of twice cros∣sing the Line to fetch from thence the Religious ob∣servation of unreasonable Laws and Customs, or to find out People that follow inconvenient and Fantasti∣cal Modes; we need not go any farther than France; For wheresoever Men are indulgent to their Passions, wherever the Imagination is Mistress of Reason, there is also a prodigious Fantasticalness and Inconstancy of Manners: What think you of our Women, that dur∣ing the most bitter Frosts and Snow in Winter, display their Naked Breasts, but in the Excessive Heats of Summer they hide their Necks and Bosoms, and go so streight Lac'd that they can hardly Breath? Cer∣tainly if by that Custom they suffer not so much Pain as the Ethiopians, they ought at least to be more a∣sham'd: The Pain is not so great, but their Reason for enduring it is not so apparent, and there is at least an equal Fantasticalness. An Ethiopian may alledge, that 'tis out of Generosity that he digs out one of his Eyes; but what can a Christian Lady say for her self, that makes a vaunting shew of that which Nature and Religion oblige her to conceal? Only that 'tis the

Mode, and nothing more. But this Mode is Fan∣tastick, Inconvenient, Undecent, and Unworthy the Manners of a Christian. It has no other Original, but a Reason manifestly depraved, and a secret Cor∣ruption of the Heart; 'tis scandalous to observe it; 'tis openly to side with the Irregularities of the Ima∣gination against Reason; to revolt from Purity to Im∣purity, from the Spirit of God to the Spirit of the World: In a Word, 'tis a violation of the Laws of Reason and the Gospel, to follow this Mode. 'Tis no matter,— 'tis the Mode,— that is to say a Law more Sacred and Inviolable than that which God him∣self wrote upon the Tables of Moses, or which he en∣grav'd by his Holy Spirit in the Hearts of Chri∣stians.

In truth, I know not whether the French have any Reason to Laugh at the Ethiopians and Savages: 'Tis true that the first time a Man should happen to see a Lame and One-Eyed Prince, attended by a Company of Cripples and Single-Eyed Persons, 'twould be a hard matter to abstain from Laughter: However time would familiarize the Sight, and the greatness of their Courage and Friendship would be more ad∣mir'd, than the weakness of their Judgment would be derided: But 'tis not the same thing with the Modes of France; their Fantasticalness is not supported by any Probable Reason; so that if they are not so troublesome, they are still the more Ridiculous. In a word, they wear the Character of a most Corrupted Age, wherein there is nothing sufficiently powerful to moderate the Irregularity of the Imagination.

What we have said of Courtiers is to be understood of the greatest part of Men Servants in reference to their Masters, and Maid Servants in reference to their Mi∣stresses, and that we may not spend too much time, I would have it to be understood of all Superiors; but chiefly of Children in reference to their Parents: because Children are under a particular Dependency upon their Parents because their Parents have a par∣ticular Love and Tenderness for 'em, which other

Persons have not; Lastly, because Children are in∣duc'd by Reason to that Submission and Obsequious∣ness, that many times exceed the Bounds of Reason.

But 'tis not always necessary, that other Men should have Authority over us, or that we should depend in some measure upon 'em, to enable 'em to work upon the Imagination: For the only power of the Imagina∣tion is sometimes sufficient for that purpose, seeing it frequently falls out, that Persons, such as are unknown, of no Reputation, and for whom we are not prepos∣sess'd with any Esteem, are endu'd with such a force of Imagination, and by Consequence so lively and moving, that they perswade us we neither know which way, nor how. 'Tis true, it seems very strange, but there is nothing so common.

Now this Imaginary Persuasion can only come from the power of a Visionary Person, who speaks with∣out understanding what he says, and by that means inclines the Minds of those that hearken to him to believe strongly without knowing what they believe: For most Men are so stupified with the Effort of a Dazling Expression, that they judge as their Passion leads 'em, of those things which they understand but very confusedly. And I desire the Readers of this Treatise to observe such Examples as they meet with in their daily Conversations, and to revolve in their Minds what passes upon those Occasions; for I make no question but they will find more Benefit by it than they can imagine.

But it is farther to be observed, that there are two things that wonderfully contribute to the Operations of the Forcible Imagination of others over us: The first is an Air of Piety and Gravity; The second, an Air of Libertinism and Confidence. For according to our Propensity either to Devotion or Licentiousness, Persons that speak with a Grave and Pious Air, or an Air of Confidence, and Libertinism work very diffe∣rently upon us.

'Tis true, that of these there are some more dan∣gerous than others. However have a care of being deluded by the outward shews either of the one or

the other; or of submitting to any thing but the force of solid Arguments, To this may be utter'd after a Grave and Modest manner, and Impiety and Blas∣phemy may be cover'd with the Cloak of Piety. It behoves us to Examine according to the Precept of St. John, whether the Spirits are of God or no, and not confide in every Spirit. The Devils sometimes trans∣form themselves into Angels of Light. Nor are there wanting some Persons, who having, as it were, a Na∣tural Air of Piety, are look'd upon as Men endu'd with true Devotion, and under that Mask are so dar∣ing as to pronounce Men free and exempted from their Essential Obligations, and even from the Love of God and their Neighbours, on purpose to enslave 'em to some Pharisaical Practice or Ceremony.

But the Imaginations, whose Impression and Conta∣gion we ought most chiefly to avoid, are those of cer∣tain Persons in the World who affect the Title of Great Wits, which they acquire with little difficulty: For now there needs no more than with a certain Air of Impudence to deny Original Sin, the Immortality of the Soul, or to scoff at some receiv'd Opinion of the Church, to acquire the Rare Title of a Great Wit among the Common sort of Men.

These slender Wits are usually full of Fire, and I know not by what Air of License and Boldness they impiously impose upon other Mens Minds, and incline weak Imaginations to surrender to Lively and Plausi∣ble Words, but such as signifie nothing to those which duely weigh and consider 'em. They are very happy in their Expressions, though very unfortunate in their Reasons. But because even Men, how reasonable so∣ever they are, rather choose to be affected with the sensible Pleasure of Gesture and Expressions, than to tire themselves with the difficult Examination of Rea∣son; therefore 'tis visible that those Wits are preferr'd to others, and by that means communicate their Errors and Malignity through the Power which they have over the Imaginations of other Men.

Notes

• * 1.1

  In Moral Works; How to di∣stinguish a Flatterer from a Friend.
• * 1.2

  Diodorus Siculus Bi∣blioth. Hist, l. 3.