第97章

Among rude nations, government is often defective; both because men are not yet acquainted with all the evils for which polished nations have endeavoured to find a redress; and because, even where evils of the most flagrant nature have long afflicted the peace of society, they have not yet been able to apply the cure. In the progress of civilization, new distempers break forth, and new remedies are applied: but the remedy is not always applied the moment the distemper appears; and laws, though suggested by the commission of crimes, are not the symptom of a recent corruption, but of a desire to find a remedy that may cure, perhaps, some inveterate evil which has long afflicted the state.

There are corruptions, however, under which men still possess the vigour and the resolution to correct themselves. Such are the violence and the outrage which accompany the collision of fierce and daring spirits, occupied in the struggles which sometimes precede the dawn of civil and commercial improvements. In such cases, men have frequently discovered a remedy for evils, of which their own misguided impetuosity, and superior force of mind, were the principal causes. But if to a depraved disposition, we suppose to be joined a weakness of spirit; if to an admiration, and desire of riches, be joined an aversion to danger or business; if those orders of men whose valour is required by the public, cease to be brave; if the members of society, in general, have not those personal qualities which are required to fill the stations of equality, or of honour, to which they are invited by the forms of the state; they must sink to a depth from which their imbecility, even more than their depraved inclinations, may prevent their rise.

Section II.

Of Luxury We are far from being agreed on the application of the term luxury, or on that degree of its meaning which is consistent with national prosperity, or with the moral rectitude of our nature.

It is sometimes employed to signify a manner of life which we think necessary to civilization, and even to happiness. It is, in our panegyric of polished ages, the parent of arts, the support of commerce, and the minister of national greatness, and of opulence. It is, in our censure of degenerate manners, the source of corruption, and the presage of national declension and ruin.

It is admired, and it is blamed; it is treated as ornamental and useful; and it is proscribed as a vice.

With all this diversity in our judgements, we are generally uniform in employing the term to signify that complicated apparatus which mankind devise for the ease and convenience of life. Their buildings, furniture, equipage, cloathing, train of domestics, refinement of the table, and, in general, all that assemblage which is rather intended to please the fancy, than to obviate real wants, and which is rather ornamental than useful.

When we are disposed, therefore, under the appellation of luxury, to rank the enjoyment of these things among the vices, we either tacitly refer to the habits of sensuality, debauchery, prodigality, vanity, and arrogance, with which the possession of high fortune is sometimes attended; or we apprehend a certain measure of what is necessary to human life, beyond which all enjoyments are supposed to be excessive and vicious. When, on the contrary, luxury is made an article of national lustre and felicity, we only think of it as an innocent consequence of the unequal distribution of wealth, and as a method by which different ranks are rendered mutually dependent, and mutually useful. The poor are made to practise arts, and the rich to reward them. The public itself is made a gainer by what seems to waste its stock, and it receives a perpetual increase of wealth, from the influence of those growing appetites, and delicate tastes, which seem to menace consumption and ruin.

It is certain, that we must either, together with the commercial arts, suffer their fruits to be enjoyed, and even, in some measure, admired; or, like the Spartans, prohibit the art itself, while we are afraid of its consequences, or while we think that the conveniencies it brings exceed what nature requires.

We may propose to stop the advancement of arts at any stage of their progress, and still incur the Censure of luxury from those who have not advanced so far. The house-builder and the carpenter at Sparta were limited to the use of the axe and the saw; but a Spartan cottage might have passed for a palace in Thrace: and if the dispute were to turn on the knowledge of what is physically necessary to the preservation of human life, as the standard of what is morally lawful, the faculties of physic, as well as of morality, would probably divide on the subject, and leave every individual, as at present, to find some rule for himself. The casuist, for the most part, considers the practice of his own age and condition, as a standard for mankind. If in one age or condition, he condemn the use of a coach, in another be would have no less censured the wearing of shoes; and the very person who exclaims against the first, would probably not have spared the second, if it had not been already familiar in ages before his own. A censor born in a cottage, and accustomed to sleep upon straw, does not propose that men should return to the woods and the caves for shelter; he admits the reasonableness and the utility of what is already familiar; and apprehends an excess and corruption, only in the newest refinement of the rising generation.

The clergy of Europe have preached successively against every new fashion, and every innovation in dress. The modes of youth are the subject of Censure to the old; and modes of the last age, in their turn, are matter of ridicule to the flippant, and the young. Of this there is not always a better account to be given, than that the old are disposed to be severe, and the young to be merry.