Front Page Titles (by Subject) NO. 49. SATURDAY, OCTOBER 21, 1721. Of the Power of Prejudice. (Gordon) - Cato's Letters, vol. 2 June 24, 1721 to March 3, 1722 (LF ed.)
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NO. 49. SATURDAY, OCTOBER 21, 1721. Of the Power of Prejudice. (Gordon) - John Trenchard, Cato’s Letters, vol. 2 June 24, 1721 to March 3, 1722 (LF ed.) 
Cato’s Letters, or Essays on Liberty, Civil and Religious, and Other Important Subjects. Four volumes in Two, edited and annotated by Ronald Hamowy (Indianapolis: Liberty Fund, 1995). Vol. 2.
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NO. 49. SATURDAY, OCTOBER 21, 1721. Of the Power of Prejudice. (Gordon)
Men boast of their reason, and might justly, if they used it freely, and applied it properly; but considering that generally in their moral conduct they are guided by such reasons as are a shame and a contradiction to reason, it seems to be thrown away upon them: Indeed so little, or so wrong, is the use which they make of it, that it would be really [better] for their reputation if they had none.
But though the many scarce use it all, and none so much as they ought; yet every man thinks he does, and never wants something which he calls reason, for the justification of his folly or wickedness. Prejudice or passion steps into its room, takes its name; and, under the appearance of reason, does things which reason abhors. And thus reason, as well as religion, is forced to furnish its enemies with arms against itself; and the abuse of it is worse and more dangerous than the absolute want of it; as an idiot is less terrible and less odious than a knave, and as a harmless pagan is a much more amiable character than an outrageous persecuting bigot. So that as no religion at all is better than a mischievous religion; that is to say, any religion that prompts men to hurt one another; so the absence or inactivity of the faculties is better than the quickness of faculties wickedly applied.
Of all the many false lights that mislead men from their reason, prejudice is one of the foremost and most successful; and though no two things upon earth are more opposite in their natures, or more destructive of each other, than reason and prejudice are; yet they are often made to pass for each other: And as some men will give you very good reasons for their being in the wrong themselves, there are those too, who will give you as good, why others should not be in the right; that is, the prejudices of some would be thought wisdom, and the wisdom of others is miscalled prejudice. The worst things that men do, called by a good name, pass for the best; and the best, blackened by an ill name, pass for the worst. Such is the force of prejudice in the world, and so successfully does this foe to reason ape reason!
Prejudice is an obstinate and unreasonable attachment to an opinion, supported only by a wilfulness to maintain it, whether regarding men or things: It links the good with the bad, the bad with the good, and hates or loves by the lump. Thus if a man be called a saint, his worst actions are sainted with him; his very ignorance and cruelty, and even his dirtiness and his dreams, are made sacred and meritorious; as may be seen at large in the Romish legends, where the principal qualification for saintship seems to have consisted in stark raving madness, and in an implacable and bloody fury towards all sense and sobriety. And thus, even with us, if a man passes for a good man, his bad deeds are often thought good ones, by those that think him so, and only because they think him so.
On the other side, if a man be called an atheist, the odium of that name, where it is believed true, is made a blot upon his best actions and greatest virtues, and to defeat them as well as soil them. That there are such men as atheists, can only be imagined by those, who, doubting of a deity themselves, may naturally enough suppose that there are others who quite disbelieve one: For my own particular, I cannot think that there are any such men; but if there were, I cannot think that truth and sobriety in an atheist are worse than in another man. That black is not white, and that two and two make four, is as true out of the mouth of an atheist, as out of the mouth of an apostle: A penny given by an atheist to a beggar, is better alms than a half-penny given by a believer; and the good sense of an atheist is preferable to the mistakes of a good Christian: In short, whatever reputed atheists do well, or speak truly, is more to be imitated and credited, than what the greatest believers do wickedly, or say falsely; and even in the business of bearing testimony, or making a report, in which cases the credit and reputation of the witness gives some weight, or none, to what he says, more regard is to be had to the word of an unbeliever who has no interest on either side, than to the word of a believer who has.
So that as no man is to be believed an atheist, unless he is evidently proved one; which, where he himself denies it, can be done by God only: So neither are the good or bad actions of an atheist worse, with respect to the world at least, for his being one; though the sin of a saint is more sinful than that of a pagan. As it is therefore the blackest and most barbarous villainy to charge any man with atheism, who is no atheist; it is the greatest folly to think that any man's crimes are the less for the name of him that commits them; or that truth is less or more truth, for the ill or good name of him that speaks it.
Prejudice has long taught men, contrary to all reason, to think otherwise; and to consider, not what was done or said, but who were the men that said or did it. A happy expedient, I must own, to acquire dominion, and to exercise it, and to keep, for that end; mankind ignorant and base, as their teachers and governors too generally keep them! And therefore, in most parts of the world, truth is a capital crime; and the Pope and Mahomet, the Alcoran and the mass-book, and the like sounds, with a competent assistance of fire and sword, are sufficient to convince and govern all true Catholicks and Mussulmen.
But we live in a land of liberty; and have, I hope, well-nigh wiped off the scandal of being led or animated by noise or names, as were many of our forefathers; whose reason, being in other men's keeping, was generally turned upon them, and co-operated with other causes towards keeping them in bondage. They were decoyed or frightened into folly and chains; some saw not their condition, others wanted courage or power to mend it. But with liberty light has sprung in, and we have got rid of the terror and delusion occasioned by solemn and ill sounding names; a sort of bugbears that frighten only in the dark: We have learned, that we are as fit to use our own understandings, as they are whose understandings are no better than ours; and that there is no merit in sounds, nor in those actions which a wicked man may practise as well as a good man, without departing from his character.
True learning and prejudices cannot subsist together; and therefore, though in societies of pedants, little else is to be found but prejudices, bitterness, ignorance, and ill-breeding; I am amazed to hear, that in societies of gentlemen, formed for the promoting of knowledge, and liberty of enquiry, a province utterly inconsistent with the narrow spirit of prejudice, there are yet found instances of the greatest. I hope, however, that it is not true, what I am told, that the Royal Society refused admitting Mr. Whiston' and another ingenious gentleman as members, because the one was an Arian, and the other a Black. Who would imagine, that natural complexion, or religious opinions, could any way affect the discovery of fossils and cockleshells, or the improvement of mustard and pickles? But I dare say, that this is only a story raised, to bring that learned body into ridicule and contempt: If it were true, it would justify the jest made upon them by a gentleman, who, being asked by some of them, whether he had a mind to be a member? told them, “No, gentlemen, ’tis impossible; you see I have a mole on my upper lip, and I am subject to talk in my sleep.”
It is scarce credible, but that we see it, how violently and shamefully prejudice flies in the face of reason, and often gets the better of it, in instances too where reason seems to be strongest and most obvious. I shall mention a remarkable one.
Alexander and Caesar are never mentioned but with applause, or thought of but as amiable characters, and the true patterns of princes and heroes, though it is certain that there never lived more wicked men; they turned the world upside down, and usurped its power; they paved their way to dominion with dead bodies, and were the oppressors and butchers of [the] human race. Here is fact, plain undeniable fact, against prejudice and opinion.
Oliver Cromwell, on the contrary, is scarce ever mentioned but with detestation, or thought of but as a monster; though it is as certain that he never did the hundredth part of the mischief that was done by either of the other two. He had at least as good a right to Great Britain as they had to the globe, and ruled it with more equity and less blood. He was, doubtless, an usurper, but a little one; and though wicked enough, really an innocent man compared to them. Nor was he at all below them in parts and courage. What therefore is the cause of this mighty and unjust difference, where the lesser wickedness is most magnified, and least excused; and where the blackest criminals and the highest usurpers are admired and extolled?
There is yet one effect of prejudice more impious than all the rest; I mean, the daring presumption of those men who wantonly apply the judgments of God to others, and of calling those things judgments which are not so. Probably nothing ever yet happened to one man, but has happened to another, and a different man: The wicked live in as much prosperity, and die with as few agonies, as do the righteous; who, I think, are allowed to be here below much the more unhappy of the two. Who has told us, what God can only tell, that misfortunes are judgments, or that death is one? That death which is common to all men? And as to the different and disastrous manners of dying; have not fire and sword, famine and pestilence, poison and torture, wild beasts and accidents, destroyed as many good men as evil men?
How foolish and insolent are we! When we are angry, unreasonably angry with one another, we presumptuously think that God, the good and all-wise God, is so too; by which we profanely suggest, that he is a being as weak, ridiculous, and passionate as ourselves. Whereas that often pleases God, which is hated by man; and that which is really a blessing, is often thought a curse: and therefore some wickedly think the judgment of God due to others for things that entitle them rather to God's favour. So wickedly do men differ in their sentiments and affections!
They who call the misfortunes of others judgments upon them, plainly enough own, though not in words, that they wish for judgments upon others, or are glad when they happen. What can we say of such an anti-Christian spirit as this?
When the heathens were uppermost, they charged the Christians with being the cause of all the evils and misfortunes that befell the Roman empire, such as inundations, plagues, earthquakes, and the like; and one of the fathers writ a book, to prove, that all those things had been from the beginning; and whoever makes the like charge now against any man, or body of men, may be silenced, if he has modesty, sense, or shame, in him, by the same answer.
G. I am, &c.