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<!-- this double page is divided into two columns with a margin to the left of each --> <!-- most of the left hand column, and associated marginal notes, is cross hatched through in ink --> <p><note>Ask him what<lb/>are the Laws of<lb/> nature?  They are<lb/> such &amp; such steps <lb/> which</note></p> <p>It is possible that one account of the pretended<lb/> Laws of Nature can be more confused than<lb/> another, it is that of Montisquiue.  In speculating<lb/> upon the condition <add>situation</add> of man in a<lb/> state of nature (by which state he seems not<lb/> to have very well known what he meant) he<lb/> thinks of <del>he thought what he <gap/> they</del><lb/><del>would do</del>: to steps which he imagines they<lb/> <hi rend="underline">would</hi> <hi rend="superscript">+</hi> <note> +(ought or ought<lb/> not is what comes<lb/> not under his consideration.)</note> take.  <del>The 1<hi rend="superscript">st</hi> is  to make</del> <add> And these 4 steps</add> he calls<lb/> Laws of Nature.  The 1<hi rend="superscript">st</hi> is to <del>make <gap/></del> <add> run away</add> <lb/> <del>The</del> from each other, <del>which he calls</del> <add> and this he calls the Law of</add> Peace: The<lb/> 2<hi rend="superscript">d</hi> is to eat their victuals: The 3<hi rend="superscript">d</hi> one knows<lb/>not what to make of it consists of 3 or 4 things<lb/> jumbled together in the strongest manner imaginable.<lb/> People would then come together again,<lb/> because each would see that the rest were as<lb/> much afraid of him as he of them: and because<lb/> an animal (that is the animal in question)<lb/> <hi rend="underline">man</hi> <hi rend="superscript">[+]</hi> <note>[+] (For he hardly means<lb/> I suppose that 2<lb/> men would be glad<lb/> to see <add>one</add> another because<lb/> two <sic>tygers</sic> <lb/> supposing it true<lb/> perhaps, would<lb/> be glad to see one<lb/> another)</note> <del>naturally</del> feels a pleasure at the approach of another<lb/> <add>animal</add> that is people would come together; because they are naturally<lb/> disposed to run away from each <add>other</add>, &amp; because<lb/> they are naturally disposed to come together<lb/> Then says <add>he</add> the chase which the 2 sexes inspire<lb/> by their difference would augment this<lb/><!-- line in ink across the column --pleasure; and out of all this, viz: The <del><add><unclear>They</unclear></add> <gap/></del><lb/> coming together <add>of people of the same sex</add> without a motive, &amp; <del>for the ma<del> <add> the coming</add> <lb/> together of people <add><del>two of <gap/>/sexual <gap/>he may</del></add> <del>the same sex</del> <add>different sexes</add> by the<lb/> venereal motive he makes his 3<hi rend="superscript">d</hi> Law, which<lb/> is "the natural request which people of different<lb/> sexes are always making one another.<lb/> The last Law of them all is, <del>the desire of</del> <add> what? why just the</add><lb/> same in other words as <del>the desire of <gap/></del> <add>we had before: the desire</add><lb/>of living in Society &#x2014;  And this same desire<lb/>comes of their getting knowledge (<hi rend="underline"><unclear>desconnissances</unclear></hi>) over and above the sentiment<lb/> (<hi rend="underline">sentiment</hi>) they had at first: and so "they have<lb/> a 2<hi rend="superscript">d</hi> tie which other animals have not."<lb/> What is <hi rend="underline">knowledge</hi> as <sic>contradistinguished</sic><lb/> from the sentiment? <!-- end of cross hatched section --> <del>In this a 2<hi rend="superscript">d</hi> tie which<lb/> animals/men have, of them as well as the 2<hi rend="superscript">d</hi> <gap/> which<lb/> and who have <gap/> are only a 2<hi rend="superscript">d</hi> tie which animals <add>men</add><lb/> have, &amp; the first &amp; only tie <gap/> that<lb/> animals have <gap/>?  And <add>in another case</add> what was the 1st tie?</del><lb/> And how comes it that men are <del>linked together</del> <add> made to have a desire</add>
<!-- this double page is divided into two columns with a margin to the left of each --> <!-- most of the left hand column, and associated marginal notes, is cross hatched through in ink --> <p><note>Ask him what<lb/>are the Laws of<lb/> nature?  They are<lb/> such &amp; such steps <lb/> which</note></p> <p>It is possible that one account of the pretended<lb/> Laws of Nature can be more confused than<lb/> another, it is that of Montisquiue.  In speculating<lb/> upon the condition <add>situation</add> of man in a<lb/> state of nature (by which state he seems not<lb/> to have very well known what he meant) he<lb/> thinks of <del>he thought what he <gap/> they</del><lb/><del>would do</del>: to steps which he imagines they<lb/> <hi rend="underline">would</hi> <hi rend="superscript">+</hi> <note> +(ought or ought<lb/> not is what comes<lb/> not under his consideration.)</note> take.  <del>The 1<hi rend="superscript">st</hi> is  to make</del> <add> And these 4 steps</add> he calls<lb/> Laws of Nature.  The 1<hi rend="superscript">st</hi> is to <del>make <gap/></del> <add> run away</add> <lb/> <del>The</del> from each other, <del>which he calls</del> <add> and this he calls the Law of</add> Peace: The<lb/> 2<hi rend="superscript">d</hi> is to eat their victuals: The 3<hi rend="superscript">d</hi> one knows<lb/>not what to make of it consists of 3 or 4 things<lb/> jumbled together in the strongest manner imaginable.<lb/> People would then come together again,<lb/> because each would see that the rest were as<lb/> much afraid of him as he of them: and because<lb/> an animal (that is the animal in question)<lb/> <hi rend="underline">man</hi> <hi rend="superscript">[+]</hi> <note>[+] (For he hardly means<lb/> I suppose that 2<lb/> men would be glad<lb/> to see <add>one</add> another because<lb/> two <sic>tygers</sic> <lb/> supposing it true<lb/> perhaps, would<lb/> be glad to see one<lb/> another)</note> <del>naturally</del> feels a pleasure at the approach of another<lb/> <add>animal</add> that is people would come together; because they are naturally<lb/> disposed to run away from each <add>other</add>, &amp; because<lb/> they are naturally disposed to come together<lb/> Then says <add>he</add> the chase which the 2 sexes inspire<lb/> by their difference would augment this<lb/><!-- line in ink across the column --pleasure; and out of all this, viz: The <del><add><unclear>They</unclear></add> <gap/></del><lb/> coming together <add>of people of the same sex</add> without a motive, &amp; <del>for the ma<del> <add> the coming</add> <lb/> together of people <add><del>two of <gap/>/sexual <gap/>he may</del></add> <del>the same sex</del> <add>different sexes</add> by the<lb/> venereal motive he makes his 3<hi rend="superscript">d</hi> Law, which<lb/> is "the natural request which people of different<lb/> sexes are always making one another.<lb/> The last Law of them all is, <del>the desire of</del> <add> what? why just the</add><lb/> same in other words as <del>the desire of <gap/></del> <add>we had before: the desire</add><lb/>of living in Society &#x2014;  And this same desire<lb/>comes of their getting knowledge (<hi rend="underline"><unclear>desconnissances</unclear></hi>) over and above the sentiment<lb/> (<hi rend="underline">sentiment</hi>) they had at first: and so "they have<lb/> a 2<hi rend="superscript">d</hi> tie which other animals have not."<lb/> What is <hi rend="underline">knowledge</hi> as <sic>contradistinguished</sic><lb/> from the sentiment? <!-- end of cross hatched section --> <del>In this a 2<hi rend="superscript">d</hi> tie which<lb/> animals/men have, of them as well as the 2<hi rend="superscript">d</hi> <gap/> which<lb/> and who have <gap/> are only a 2<hi rend="superscript">d</hi> tie which animals <add>men</add><lb/> have, &amp; the first &amp; only tie <gap/> that<lb/> animals have <gap/>?  And <add>in another case</add> what was the 1st tie?</del><lb/> And how comes it that men are <del>linked together</del> <add> made to have a desire</add></p> <p><note>There is a certain<lb/> set <del>of <add>particulars</add> Rules drawn<lb/> from the one proper<lb/>nation of things, which<lb/>meet with</del> of beings<lb/>called Regulations<lb/> of Police, which<lb/>having got in in<lb/> the train of the<lb/> Civil Law, ran<lb/>riot <add>all of a sudden</add> in the <gap/><lb/> twentieth chapter,<lb/> <add>through off their <gap/><lb/> &amp; set up<lb/> for themselves &amp; <lb/> cut a large slice<lb/> out of the Belly<lb/> of their lender: who<lb/> <add>besides this</add> gets a shrewd<lb/>rest from another<lb/> party of Outlaws<lb/> <del>who</del> <add>in the 25.  These</add> call themselves<lb/> particulars rules<lb/> drawn form the<lb/>  peculiar nature <lb/>of things: and in<lb/> this particular<lb/> <gap/> the Book<lb/> concludes></note></p> <pb/> <!-- start of right hand column --> <p>As to the rest one <sic>preceives</sic> that that sort of a<lb/>Law of nature which is imagined from the<lb/> conceit of what man would do, or the observation<lb/> of which they do do, has nothing to do<lb/>  with that other sort of a Law of nature which is<lb/> supposed from the notion of what they ought<lb/> to do, whether they do <!-- line in ink across the column --> <p>What magic is <Add> that could raise to such a <sic>heighth</sic> of reputation</add> <del>could give such reputation<lb/> to a</del> work which in the fundamental<lb/> part of it opens with such rhapsody: <add><gap/></add> many<lb/>just sentiments <add>in detail</add> among the details, a <add>constant</add> flow of<lb/> genuine philanthropy, the advantage of <unclear>coming</unclear><lb/> the first wit after an eternal dynasty<lb/> <note>a brilliant imagination</note> of pedants, and an original case &amp; <gap/><lb/> of <sic>stile</sic>.  O D'Almbert, feeling <sic>panegyrist</sic><lb/> of thy departed friend, great <add>was</add> indeed<lb/> <del><gap/>,/del> his merit: but those wouldst not have<lb/> thus written.</p> <p><note>Voltaire <del>here seen</del> <add> <gap/> <gap/><a/dd> this<lb/> and confessed: and<lbh/> Voltaire therefore has<lb/> been accused of envy.<lb/> v. <foreign>Charactere de Voltaitre<lb/> peut per lui meme</foreign></note></p> <!-- line in ink across the margin --> <p><note> .. [+] By men of the<lb/> same stamp by whom<lb/> Montesqueiu as a <add>champion<a/dd> <lb/> of truth is holden <add>held</add> in<lb/> execration</note></p> <p><del> As to Give in society by a tie which other animals<lb/> have not; which other animals have <add> many of them</add><lb/> the said desire of living in society notwithstanding</del><lb/> This is the 2<hi rend="superscript">d</hi> chapter: the first is <del><gap/> unto it <add> <sic>stiled</sic> <gap/></add></del> not much better.</p> <!-- line in ink across the column --> <p><note>Let us acknowledge <unclear>Whinnish</unclear><lb/> <add>we owe to him</add> by discrediting the gibberish<lb/> that went before him <add>weaning men from</add><lb/> Let us do <del> every thing, lest</del> <lb/> offer up <add>any thing but</add> the truth for<lb/> increase to his shade</note></p> <p>Four more sorts of Laws £ 10. <sic>Ch.</sic> 3 pt. I.p.219.<lb/><add>&amp; classed <del><gap/> <gap/></del> particular sort of a Law of Nature that</add> Law of natural light, the Law which forms Political <!-- line linking marginal text --><note>Societies; &amp; the Law<lb/> derived <add>drawn</add> from the<lb/> thing itself.</note><lb/> But it is the 28th Book that contains the <unclear>Battle</unclear><lb/> general <add>Royal</add> of the Laws:  <sic>Tis</sic> there <del>that the</del> <add>we have a </add><lb/><del>following Laws are all set Pell-Mell together</del> <add>Natural Law, a Divine Law an Ecclesiastical or Common</add><lb/>Law, a Law of Nations, a Politic Law, a Law<lb/> of Conquest <add><del>by the ears</del></add> a <del>Law</del> <add> Civil</add> Law, [<gap/>] a Domestic<lb/> Law, or sorts of Laws, all independent. &amp; to [+]<lb/> <note>[+]<lb/> such a degree independent,<lb/> that they<lb/> are eternally at<lb/> variance. <add>loggerheads</add></note></p> <p>It is to be observed, that the Natural Law we<lb/> have got here is quite another sort of thing from<lb/> those Laws of Nature we were told of in the<lb/> 1<hi rend="superscript">st</hi> Book &#x2014; It is no longer of that sort according<lb/> to which men actually do or do not do so &amp;<lb/> so, but according to which they <hi rend="underline">might</hi> or <hi rend="underline">ought</hi><lb/> not to do so &amp; so.  Would we <add>wish to</add> know the Articles<lb/> of it?  they are no where set in order <add>he must ride a hunting for them</add> <lb/> no where <add> through the chapter</add> formally announced, but start up here<lb/> &amp; there just as they happen to be called for.<lb/> Would we know their title to this magnificent<lb?> appellation?  It is the word of Montesquieu.</p> <p><note>Each of these has its<lb/> names <del><gap/></del> <add> and is <del>B</del></add> asked<lb/> in at the front door<lb/> but there are others<lb/> besides whose nobody<lb/> knows, &amp; who somehow<lb/> or other have<lb/> scrambled in at the<lb/> <add>window</add> Battle of the Elements<lb/> in Malton.</note></p> <p><note>Law Porridge.</note></p> <p><note>so nearly <gap/> on this<lb/> <gap/> only of the as it<lb/> was liable to be <gap/><lb/> to the other</note></p> <p>And lest you should imagine it was the same<lb/> power which <add>taking</add> so many different names from<lb/>  so many divisions of it's object, there are 25<lb/> chapters in the Book, the greatest part of which are<lb?> taken up in satisfying you upon the word of Montesquieu<lb/> when of two of them one bids you do one<lb/> thing &amp; the other of them another which you are to obey</p> <p><note><add>We are told</add> No man can serve<lb/> two Masters: here are <lb/> 8 of them, &amp; all not told.<note></p> <p><note>During this terrible <gap/>,<lb/> what is the condition of the subject?</note></p>  




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Ask him what
are the Laws of
nature? They are
such & such steps
which

It is possible that one account of the pretended
Laws of Nature can be more confused than
another, it is that of Montisquiue. In speculating
upon the condition situation of man in a
state of nature (by which state he seems not
to have very well known what he meant) he
thinks of he thought what he they
would do: to steps which he imagines they
would + +(ought or ought
not is what comes
not under his consideration.)
take. The 1st is to make And these 4 steps he calls
Laws of Nature. The 1st is to make run away
The from each other, which he calls and this he calls the Law of Peace: The
2d is to eat their victuals: The 3d one knows
not what to make of it consists of 3 or 4 things
jumbled together in the strongest manner imaginable.
People would then come together again,
because each would see that the rest were as
much afraid of him as he of them: and because
an animal (that is the animal in question)
man [+] [+] (For he hardly means
I suppose that 2
men would be glad
to see one another because
two tygers
supposing it true
perhaps, would
be glad to see one
another)
naturally feels a pleasure at the approach of another
animal that is people would come together; because they are naturally
disposed to run away from each other, & because
they are naturally disposed to come together
Then says he the chase which the 2 sexes inspire
by their difference would augment this
In this a 2d tie which
animals/men have, of them as well as the 2d which
and who have are only a 2d tie which animals men
have, & the first & only tie that
animals have ? And in another case what was the 1st tie?

And how comes it that men are linked together made to have a desire

There is a certain
set of particulars Rules drawn
from the one proper
nation of things, which
meet with
of beings
called Regulations
of Police, which
having got in in
the train of the
Civil Law, ran
riot all of a sudden in the
twentieth chapter,
through off their
& set up
for themselves &
cut a large slice
out of the Belly
of their lender: who
<add>besides this
gets a shrewd
rest from another
party of Outlaws
who in the 25. These call themselves
particulars rules
drawn form the
peculiar nature
of things: and in
this particular
the Book
concludes>


---page break---

As to the rest one preceives that that sort of a
Law of nature which is imagined from the
conceit of what man would do, or the observation
of which they do do, has nothing to do
with that other sort of a Law of nature which is
supposed from the notion of what they ought
to do, whether they do

What magic is that could raise to such a heighth of reputation could give such reputation
to a
work which in the fundamental
part of it opens with such rhapsody: many
just sentiments in detail among the details, a constant flow of
genuine philanthropy, the advantage of coming
the first wit after an eternal dynasty
a brilliant imagination of pedants, and an original case &
of stile. O D'Almbert, feeling panegyrist
of thy departed friend, great was indeed
,/del> his merit: but those wouldst not have
thus written.

<note>Voltaire here seen <a/dd> this
and confessed: and<lbh/> Voltaire therefore has
been accused of envy.
v. Charactere de Voltaitre
peut per lui meme
</note>

<note> .. [+] By men of the
same stamp by whom
Montesqueiu as a <add>champion<a/dd>
of truth is holden <add>held in
execration</note>

As to Give in society by a tie which other animals
have not; which other animals have many of them
the said desire of living in society notwithstanding

This is the 2d chapter: the first is unto it stiled not much better.

Let us acknowledge Whinnish
we owe to him by discrediting the gibberish
that went before him weaning men from
Let us do every thing, lest
offer up any thing but the truth for
increase to his shade

Four more sorts of Laws £ 10. Ch. 3 pt. I.p.219.
& classed particular sort of a Law of Nature that Law of natural light, the Law which forms Political Societies; & the Law
derived drawn from the
thing itself.

But it is the 28th Book that contains the Battle
general Royal of the Laws: Tis there that the we have a
following Laws are all set Pell-Mell together Natural Law, a Divine Law an Ecclesiastical or Common
Law, a Law of Nations, a Politic Law, a Law
of Conquest by the ears a Law Civil Law, [] a Domestic
Law, or sorts of Laws, all independent. & to [+]
[+]
such a degree independent,
that they
are eternally at
variance. loggerheads

It is to be observed, that the Natural Law we
have got here is quite another sort of thing from
those Laws of Nature we were told of in the
1st Book — It is no longer of that sort according
to which men actually do or do not do so &
so, but according to which they might or ought
not to do so & so. Would we wish to know the Articles
of it? they are no where set in order he must ride a hunting for them
no where through the chapter formally announced, but start up here
& there just as they happen to be called for.
Would we know their title to this magnificent<lb?> appellation? It is the word of Montesquieu.

Each of these has its
names and is B asked
in at the front door
but there are others
besides whose nobody
knows, & who somehow
or other have
scrambled in at the
window Battle of the Elements
in Malton.

Law Porridge.

so nearly on this
only of the as it
was liable to be
to the other

And lest you should imagine it was the same
power which taking so many different names from
so many divisions of it's object, there are 25
chapters in the Book, the greatest part of which are<lb?> taken up in satisfying you upon the word of Montesquieu
when of two of them one bids you do one
thing & the other of them another which you are to obey

We are told No man can serve
two Masters: here are
8 of them, & all not told.<note>

<note>During this terrible ,
what is the condition of the subject?



Identifier: | JB/063/043/002"JB/" can not be assigned to a declared number type with value 63.

Date_1

Marginal Summary Numbering

Box

063

Main Headings

law in general

Folio number

043

Info in main headings field

introd. montesquieu's laws of nature

Image

002

Titles

Category

text sheet

Number of Pages

1

Recto/Verso

recto

Page Numbering

Penner

jeremy bentham

Watermarks

[[watermarks::gr [crown motif] [lion with vryheyt motif]]]

Marginals

Paper Producer

Corrections

Paper Produced in Year

Notes public

ID Number

20232

Box Contents

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