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Jan. 5, 1814. gave in our last article Vetus's quaint denunciation of the principles of patriotism and philanthropy. It appears by this, that the same "jargon of metaphysics," and the same vapid rhetoric may be employed against both these sacred and inviolable feelings, by any one who is weak and vain enough to suppose that language was given us, not to communicate truth to others, but to impose falsehood on ourselves. Does Vetus mean to assert, that his topics are fatal to all patriotism, as well as all philanthropy? Or (which is the alternative) that they are fatal to neither, properly understood,—that there is a true and a false patriotism, a true and a false philanthropy? What will "the acknowledged saviours of Europe, the magnanimous defenders of the commonwealth of nations, the liberators of Spain, the recreators of Portugal, the regenerators of Germany," say to Vetus's exclusive patriotism? Or, we would ask, whether the abuse of reason, of which he complains in certain moderns, is a sufficient cause that we should explode it altogether? In the dialect of Don Quixotte'sQuixote's [sic] books of chivalry, must "the unreasonableness of their reason so unreason our reason," that we are to reject the faculty, both root and branch? Shall we impiously renounce the goddess, because she has been personated by a strumpet? Reason is the queen of the moral world, the soul of the universe, the lamp of human life, the pillar of society, the foundation of law, the beacon of nations, the golden chain, let down from heaven, which links all animated and all intelligent natures in one common system—and in the vain strife between fanatic innovation, and