第100章

Under the form of monarchy. while yet in its vigour, superior fortune is, indeed, one mark by which the different orders of men are distinguished; but there are some other ingredients, without which wealth is not admitted as a foundation of precedency, and in favour of which it is often despised, and lavished away. Such are birth and titles, the reputation of courage, courtly manners, and a certain elevation of mind. If we suppose, that these distinctions are forgotten, and nobility itself only to be known by the sumptuous retinue which money alone may procure; and by a lavish expence, which the more recent fortunes can generally best sustain; luxury must then be allowed to corrupt the monarchical as much as the republican state, and to introduce a fatal dissolution of manners, under which men of every condition, although they are eager to acquire, or to display their wealth, have no remains of real ambition. They have neither the elevation of nobles, nor the fidelity of subjects; they have changed into effeminate vanity, that sense of honour which gave rules to the personal courage; and into a servile baseness, that loyalty, which bound each in his place, to his immediate superior, and the whole to the throne.

Nations are most exposed to corruption from this quarter, when the mechanical arts, being greatly advanced, furnish numberless articles, to be applied in ornament to the person, in furniture, entertainment, or equipage; when such articles as the rich alone can procure are admired; and when consideration, precedence, and rank, are accordingly made to depend on fortune.

In a more rude state of the arts, although wealth be unequally divided, the opulent can amass only the simple means of subsistence: They can only fill the granary, and furnish the stall; reap from more extended fields, and drive their herds over a larger pasture. To enjoy their magnificence, they must live in a croud; and to secure their possessions, they must be surrounded with friends that espouse their quarrels. Their honours, as well as their safety, consist in the numbers who attend them; and their personal distinctions are taken from their liberality, and supposed elevation of mind. In this manner, the possession of riches serves only to make the owner assume a character of magnanimity, to become the guardian of numbers, or the public object of respect and affection. But when the bulky constituents of wealth, and of rustic magnificence, can be exchanged for refinements; and when the produce of the soil may be turned into equipage, and mere decoration; when the combination of many is no longer required for personal safety; the master may become the sole consumer of his own estate: he may refer the use of every subject to himself; he may employ the materials of generosity to feed a personal vanity, or to indulge a sickly and effeminate fancy, which has learned to enumerate the trappings of weakness or folly among the necessaries of life.

The Persian satrape, we are told, when he saw the King of Sparta at the place of their conference, stretched on the grass with his soldiers, blushed at the provision he had made for the accommodation of his own person: he ordered the furs and the carpets to be withdrawn; he felt his own inferiority; and recollected, that he was to treat with a man, not to vie with a pageant in costly attire and magnificence.

When, amidst circumstances that make no trial of the virtues or talents of men, we have been accustomed to the air of superiority, which people of fortune derive from their retinue, we are apt to lose every sense of distinction arising from merit, or even from abilities. We rate our fellow-citizens by the figure they are able to make; by their buildings, their dress, their equipage, and the train of their followers. All these circumstances make a part in our estimate of what is excellent;and if the master himself is known to be a pageant in the midst of his fortune, we nevertheless pay our court to his station, and look up with an envious, servile, or dejected mind, to what is, in itself, scarcely fit to amuse children; though, when it is worn as a badge of distinction, it inflames the ambition of those we call the great, and strikes the multitude with awe and respect.

We judge of entire nations by the productions of a few mechanical arts, and think we are talking of men, while we are boasting of their estates, their dress, and their palaces. The sense in which we apply the terms, great, and noble, high rank, and high life, shew, that we have, on such occasions, transferred the idea of perfection from the character to the equipage; and that excellence itself is, in our esteem, a mere pageant, adorned at a great expence, by the labours of many workmen.

To those who overlook the subtile transitions of the imagination, it might appear, since wealth can do no more than furnish the means of subsistence, and purchase animal pleasures, that covetousness, and venality itself, should keep pace with our fears of want, or with our appetite for sensual enjoyments; and that where the appetite is satiated, and the fear of want is removed, the mind should be at ease on the subject of fortune.

But they are not the mere pleasures that riches procure, nor the choice of viands which cover the board of the wealthy, that inflame the passions of the covetous and the mercenary. Nature is easily satisfied in all her enjoyments. It is an opinion of eminence, connected with fortune; it is a sense of debasement attending on poverty, which renders us blind to every advantage, but that of the rich; and insensible to every disgrace, but that of the poor. It is this unhappy apprehension, that occasionally prepares us for the desertion of every duty, for a submission to every indignity, and for the commission of every crime that can be accomplished in safety.