he does not consume, they fill up the grave, and desist from desiring him to eat for the future. How, how can mankind be guilty of such strange absurdity? to entreat a dead body already putrid to partake of the banquet! Where, I again repeat it, is human reason? not only some men, but whole nations, seem divested of its illumination. Here we observe a whole country adoring a divinity through fear, and attempting to feed the dead These are their most serious and most religious occupations; are these men rational, or are not the apes of Borneo more wise?

Certain I am, O thou instructor of my youth! that without philosophers, without some few virtuous men, who seem to be of a different nature from the rest of mankind, without such as these, the worship of a wicked divinity would surely be established over every part of the earth. Fear guides more to their duty than gratitude: for one man who is virtuous from the love of virtue, from the obligation that he thinks he lies under to the Giver of All, there are ten thousand who are good only from the apprehensions of punishment. Could these last be persuaded, as the Epicureans were, that heaven had no thunders in store for the villain, they would no longer continue to acknowledge subordination, or thank that Being who gave them existence. Adieu.

From such a picture of nature in primeval simplicity, tell me, my much respected friend, are you in love with fatigue and solitude? Do you sigh for the severe frugality of the wandering

violence those of the in

Tartar, or regret being born amidst the luxury and dissimulation of the polite? Rather tell me, has not every kind of life vices peculiarly its own? Is it not a truth, that refined countries have more vices, but those not so terrible; barbarous nations few, and they of the most hideous complexion? Perfidy and fraud are the vices of civilized nations, credulity and habitants of the desert. Does the luxury of the one produce half the evils of the inhumanity of the other? Certainly, those philosophers who disclaim against luxury have but little understood its benefits; they seem insensible, that to luxury we owe not only the greatest part of our knowledge, but even of our virtues.

It may sound fine in the mouth of a declaimer, when he talks of subduing our appetites, of teaching every sense to be content with a bare sufficiency, and of supplying only the wants of nature; but is there not more satisfaction in indulging those appetites, if with innocence and safety, than in restraining them? Am not I better pleased in enjoyment, than in the sullen satisfaction of thinking that I can live without enjoyment? The more various our artificial necessities, the wider is our circle of pleasure; for all pleasure consists in obviating necessities as they rise: luxury, therefore, as it increases our wants, increases our capacity for happiness.

Examine the history of any country remarkable for opulence and wisdom, you will find they would never have been wise had they not been first luxurious; you will find poets, philosophers, and even patriots, marching in luxury's train. The reason is obvious: we then only are curious after knowledge, when we find it connected with sensual happiness. The senses ever point out the way, and reflection comments upon the discovery. Inform a native of the desert of Kobi, of the exact measure of the parallax of the moon, he finds no satisfaction at all in the infor

mation; he wonders how any could take such pains, and lay out such treasure, in order to solve so useless a difficulty; but connect it with his happiness, by showing that it improves naviga tion, that by such an investigation he may have a warmer coat, a better gun, or a finer knife, and he is instantly in raptures at so great an improvement. In short, we only desire to know what we desire to possess; and whatever we may talk against it, luxury adds the spur to curiosity, and gives us a desire of becoming more wise.

But not our knowledge only, but our virtues are .mproved by luxury. Observe the brown savage of Thibet, to whom the fruits of the spreading pomegranate supply food, and its branches a habitation. Such a character has few vices, I grant, but those he has are of the most hideous nature: rapine and cruelty are scarcely crimes in his eye; neither pity nor tenderness, which ennoble every virtue, have any place in his heart; he hates his enemies, and kills those he subdues. On the other hand, the polite Chinese and civilized European seem even to love their enemies. I have just now seen an instance where the English have succored those enemies, whom their own countrymen actually refused to relieve.*

The greater the luxuries of every country, the more closely, politically speaking, is that country united. Luxury is the child of society alone; the luxurious man stands in need of a thousand different artists to furnish out his happiness; it is more likely, therefore, that he should be a good citizen, who is connected by motives of self-interest with so many, than the abstemious man who is united to none.

[Alluding to a large public subscription then going on in England for the relief of French prisoners of war, who had been much neglected by their own government, and who, in consequence, were laboring under great distress. The subject is mentioned in detail in Letter XXIII.]

In whatsoever light, therefore, we consider luxury, whether as employing a number of hands, naturally too feeble for a more laborious employment; as finding a variety of occupation for others who might be totally idle, or as furnishing out new inlets to happiness, without encroaching on mutual property; in whatever light we regard it, we shall have reason to stand up in its defence, and the sentiment of Confucius still remains unshaken : "That we should enjoy as many of the luxuries of life as are consistent with our own safety, and the prosperity of others; and that he who finds out a new pleasure, is one of the most useful members of society."

LETTER XII.

THE FUNERAL SOLEMNITIES OF THE ENGLISH.-THEIR PASSION FOR FLATTERING EPITAPHS.

To the same.

From the funeral solemnities of the Daures, who think themselves the politest people in the world, I must make a transition to the funeral solemnities of the English, who think themselves

* [“ April 13 (1773). Johnson, Goldsmith, and I dined at General Oglethorpe's. Goldsmith maintained, that the race of our people was degenerated, and that this was owing to luxury. JOHNSON. Sir, I doubt the fact; but supposing the stature of our people to be diminished, that is not owing to luxury; for, sir, consider to how very small a proportion of our people luxury can reach. Luxury, so far as it reaches the poor, will do good to the race of people; it will strengthen and multiply them. Let us take a walk from Charing Cross to Whitechapel, through, I suppose, the greatest series of shops in the world: what is there in any of these shops (if you except the gin-shops) that can do any human being any harm? GOLDSMITH. Well, sir, I'll accept your challenge. The very next shop to Northumberland House is a pickleshop.' JOHNSON. Well, sir, do we not know that a maid can in one afternoon make pickles sufficient to serve a whole family for a year? nay, that five pickle-shops can serve all the kingdom? Besides, sir, there is no harm done to

as polite as they. The numberless ceremonies which are used here when a person is sick, appear to me so many evident marks of fear and apprehension. Ask an Englishman, however, whether he is afraid of death, and he boldly answers in the negative; but observe his behavior in circumstances of approaching sickness, and you will find his actions give his assertions the lie.

The Chinese are very sincere in this respect; they hate to die, and they confess their terrors;* a great part of their life is spent in preparing things proper for their funeral. A poor artisan shall spend half his income in providing himself a tomb twenty years before he wants it; and denies himself the necessaries of life, that he may be amply provided for when he shall want them no more.†

But people of distinction in England really deserve pity; for they die in circumstances of the most extreme distress. It is an established rule, never to let a man know that he is dying: physicians are sent for, the clergy are called, and every thing passes in silent solemnity round the sick-bed. The patient is in agonies, looks round for pity; yet not a single creature will say that he is dying. If he is possessed of fortune, his relations entreat him to make his will, as it may restore the tranquillity of his mind. He is desired to undergo the rites of the church, for decency requires it. His friends take their leave only because they do not care to see him in pain. In short, a hundred strata

any one by the making of pickles, or the eating of pickles.' We drank tea with the ladies, and Goldsmith sung Tony Lumpkin's song in his comedy, She Stoops to Conquer,' and a very pretty one, to an Irish tune," &c.-Boswell, vol. iii. p. 256]

* [The Chinese seldom mention death except by a circumlocution, as 'to become immortal; that is, in the modified sense of the Budhists. See Chinese, vol. i. p. 299.]

[Of all the subjects of their care, there are none which the Chinese so religiously attend to as the tombs of their ancestors, conceiving that any neg. lect is sure to be followed by worldly misfortune.-Davis, vol. i. r. 294.]