In our last book we have been obliged to deal pretty much with the passion of love; and in our succeeding book shall be forced to handle this subject still more largely. It may not therefore in this place be improper to apply ourselves to the examination of that modern doctrine, by which certain philosophers, among many other wonderful discoveries, pretend to have found out, that there is no such passion in the human breast.

Whether these philosophers be the same with that surprising sect, who are honourably mentioned by the late Dr Swift, as having, by the mere force of genius alone, without the least assistance of any kind of learning, or even reading, discovered that profound and invaluable secret that there is no God; or whether they are not rather the same with those who some years since very much alarmed the world, by showing that there were no such things as virtue or goodness really existing in human nature, and who deduced our best actions from pride, I will not here presume to determine. In reality, I am inclined to suspect, that all these several finders of truth, are the very identical men who are by others called the finders of gold. The method used in both these searches after truth and after gold, being indeed one and the same, viz., the searching, rummaging, and examining into a nasty place; indeed, in the former instances, into the nastiest of all places, A BAD MIND.

But though in this particular, and perhaps in their success, the truth-finder and the gold-finder may very properly be compared together; yet in modesty, surely, there can be no comparison between the two; for who ever heard of a gold-finder that had the impudence or folly to assert, from the ill success of his search, that there was no such thing as gold in the world? whereas the truth-finder, having raked out that jakes, his own mind, and being there capable of tracing no ray of divinity, nor anything virtuous or good, or lovely, or loving, very fairly, honestly, and logically concludes that no such things exist in the whole creation.

To avoid, however, all contention, if possible, with these philosophers, if they will be called so; and to show our own disposition to accommodate matters peaceably between us, we shall here make them some concessions, which may possibly put an end to the dispute.

First, we will grant that many minds, and perhaps those of the philosophers, are entirely free from the least traces of such a passion.

Secondly, that what is commonly called love, namely, the desire of satisfying a voracious appetite with a certain quantity of delicate white human flesh, is by no means that passion for which I here contend. This is indeed more properly hunger; and as no glutton is ashamed to apply the word love to his appetite, and to say he LOVES such and such dishes; so may the lover of this kind, with equal propriety, say, he HUNGERS after such and such women.

Thirdly, I will grant, which I believe will be a most acceptable concession, that this love for which I am an advocate, though it satisfies itself in a much more delicate manner, doth nevertheless seek its own satisfaction as much as the grossest of all our appetites.

And, lastly, that this love, when it operates towards one of a different sex, is very apt, towards its complete gratification, to call in the aid of that hunger which I have mentioned above; and which it is so far from abating, that it heightens all its delights to a degree scarce imaginable by those who have never been susceptible of any other emotions than what have proceeded from appetite alone.

In return to all these concessions, I desire of the philosophers to grant, that there is in some (I believe in many) human breasts a kind and benevolent disposition, which is gratified by contributing to the happiness of others. That in this gratification alone, as in friendship, in parental and filial affection, as indeed in general philanthropy, there is a great and exquisite delight. That if we will not call such disposition love, we have no name for it. That though the pleasures arising from such pure love may be heightened and sweetened by the assistance of amorous desires, yet the former can subsist alone, nor are they destroyed by the intervention of the latter. Lastly, that esteem and gratitude are the proper motives to love, as youth and beauty are to desire, and, therefore, though such desire may naturally cease, when age or sickness overtakes its object; yet these can have no effect on love, nor ever shake or remove, from a good mind, that sensation or passion which hath gratitude and esteem for its basis.

To deny the existence of a passion of which we often see manifest instances, seems to be very strange and absurd; and can indeed proceed only from that self-admonition which we have mentioned above: but how unfair is this! Doth the man who recognizes in his own heart no traces of avarice or ambition, conclude, therefore, that there are no such passions in human nature? Why will we not modestly observe the same rule in judging of the good, as well as the evil of others? Or why, in any case, will we, as Shakespear phrases it, “put the world in our own person?”

Predominant vanity is, I am afraid, too much concerned here. This is one instance of that adulation which we bestow on our own minds, and this almost universally. For there is scarce any man, how much soever he may despise the character of a flatterer, but will condescend in the meanest manner to flatter himself.

To those therefore I apply for the truth of the above observations, whose own minds can bear testimony to what I have advanced.

Examine your heart, my good reader, and resolve whether you do believe these matters with me. If you do, you may now proceed to their exemplification in the following pages: if you do not, you have, I assure you, already read more than you have understood; and it would be wiser to pursue your business, or your pleasures (such as they are), than to throw away any more of your time in reading what you can neither taste nor comprehend. To treat of the effects of love to you, must be as absurd as to discourse on colours to a man born blind; since possibly your idea of love may be as absurd as that which we are told such blind man once entertained of the colour scarlet; that colour seemed to him to be very much like the sound of a trumpet: and love probably may, in your opinion, very greatly resemble a dish of soup, or a surloin of roast-beef.