of accusation is welcome, and from every person: a child, a common prostitute, one branded with infamy, are reputable witnesses: a man is compelled to give evidence against his father, and a woman against her husband. Nay, the persons accused are compelled to inform against themselves, by guessing what sin they may have been guilty of. Such odious, cruel, and tyrannical proceedings, made all Spain tremble: every man distrusted his neighbour, and even his own family: a total end was put to friendship, and to social freedom. Hence the gravity and reserve of a people, who have naturally all the vivacity arising from a tem-<398>perate clime and bountiful soil.* Hence the profound ignorance of that people, while other European nations are daily improving in every art and in every science. Human nature is reduced to its lowest state, when governed by superstition clothed with power.
We proceed to another capital article in the history of manners, namely, the selfish and social branches of our nature, by which manners are greatly influenced. Selfishness prevails among savages; because corporeal pleasures are its chief objects, and of these every savage is perfectly sensible. Benevolence and kindly affection are too refined for a savage, unless of the simplest kind, such as the ties of blood. While artificial wants were unknown, selfishness, tho’ prevalent, made no capital figure: the means of gratifying the calls of nature were in plenty; and men who are not afraid of ever being in want, never think of providing against it; and far less do they think of co-<399>veting what belongs to another. The Caribbeans, who know no wants but what nature inspires, are amazed at the industry of the Europeans in amassing wealth. Listen to one of them expostulating with a Frenchman in the following terms: “How miserable art thou, to expose thy person to tedious and dangerous voyages, and to suffer thyself to be oppressed with anxiety about futurity! An inordinate appetite for wealth is thy bane; and yet thou art no less tormented in preserving the goods thou hast acquired, than in acquiring more: fear of robbery or shipwreck suffers thee not to enjoy a quiet moment. Thus thou growest old in thy youth, thy hair turns gray, thy forehead is wrinkled, a thousand ailments afflict thy body, a thousand distresses surround thy heart, and thou movest with painful hurry to the grave. Why art thou not content with what thy own country produceth? Why not contemn superfluities, as we do?”13 But men are not long contented with simple necessaries: an unwearied appetite to be more and more comfortably provided, leads them from necessaries to<400> conveniencies, and from these to every sort of luxury. Avarice turns headstrong; and locks and bars, formerly unknown, become necessary to protect people from the rapacity of their neighbours. When the goods of fortune, money in particular, come to be prized, selfishness soon displays itself. In Madagascar, a man who makes a present of an ox or a calf, expects the value in return; and scruples not to say, “You my friend, I your friend; you no my friend, I no your friend; I salamanca you, you salamanca me”(a). Admiral Watson being introduced to the King of Baba, in Madagascar, was asked by his Majesty, What presents he had brought? Hence the custom, universal among barbarians, of always accosting a king, or any man of high rank, with presents. Sir John Chardin says, that this custom goes through all Asia. It is reckoned an honour to receive presents: they are received in public; and a time is chosen when the croud is greatest. It is a maxim too refined for the potentates of Asia, that there is more honour in bestowing than in receiving.14<401>
The peculiar excellence of man above all other animals, is the capacity he has of improving by education and example. In proportion as his faculties refine, he acquires a relish for society, and finds a pleasure in benevolence, generosity, and in every other kindly affection, far above what selfishness can afford. How agreeable is this scene! Alas, too agreeable to be lasting. Opulence and luxury inflame the hording appetite; and selfishness at last prevails as it did originally. The selfishness, however, of savages differs from that of pampered people. Luxury confining a man’s whole views to himself, admits not of friendship, and scarce of any other social passion. But where a savage takes a liking to a particular person, the whole force of his social affection being directed to a single object, becomes extremely fervid. Hence the unexampled friendship between Achilles and Patroclus in the Iliad; and hence many such friendships among savages.
But there is much more to be said of the influence of opulence on manners. Rude and illiterate nations are tenacious<402> of their laws and manners; for they are governed by custom, which is more and more rivetted by length of time. A people, on the contrary, who are polished by having passed through various scenes, are full of invention, and constantly thinking of new modes. Manners, in particular, can never be stationary in a nation refined by prosperity and the arts of peace. Good government will advance men to a high degree of civilization; but the very best government will not preserve them from corruption, after becoming rich by prosperity. Opulence begets luxury, and envigorates the appetite for sensual pleasure. The appetite, when inflamed, is never confined within moderate bounds, but clings to every object of gratification, without regard to propriety or decency. When Septimius Severus was elected Emperor, he found on the roll of causes depending before the judges in Rome no fewer than three thousand accusations of adultery. From that moment he abandoned all thoughts of a reformation. Love of pleasure is similar to love of money: the more it is indulged the more it is inflamed. Polygamy is an incentive to the<403> vice against nature; one act of incontinence leading to others without end. When the Sultan Achmet was deposed at Constantinople, the people, breaking into the house of one of his favourites, found not a single woman. It is reported of the Algerines, that in many of their seraglios there are no women. For the same reason polygamy is far from preventing adultery, a truth finely illustrated in Nathan’s parable to David. What judgement then are we to form of the opulent cities London and Paris, where pleasure is the ruling passion, and where riches are coveted as instruments of sensuality? What is to be expected but a pestiferous corruption of manners? Selfishness, ingrossing the whole soul, eradicates patriotism, and leaves not a cranny for social virtue. If in that condition men abstain from robbery or from murder, it is not love of justice that restrains them, but dread of punishment. Babylon is arraigned by Greek writers for luxury, sensuality, and profligacy. But Babylon represents the capital of every opulent kingdom, ancient and modern: the manners of all are the same; for power and riches never fail to<404> produce luxury, sensuality, and profligacy.* Canghi, Emperor of China, who died in the year 1722, deserves to be recorded in the annals of fame, for resisting the softness and effeminacy of an Asiatic court. Far from abandoning himself to sensual pleasure, he passed several months yearly in the mountains of Tartary, mostly on horseback, and declining no fatigue. Nor in that situation were affairs of state neglected: many hours he borrowed from sleep, to hear his ministers, and to issue orders. How few monarchs, bred up like Canghi in the downy indolence of a seraglio, have resolution to withstand the temptations of sensual pleasure!
In no other history is the influence of prosperity and opulence on manners so conspicuous as in that of old Rome. During the second Punic war, when the Romans were reduced by Hannibal to fight pro aris et focis, Hiero, King of Syracuse, <405> sent to Rome a large quantity of corn, with a golden statue of victory weighing three hundred and twenty pounds, which the senate accepted. But, though their finances were at the lowest ebb, they accepted but the lightest of forty golden vases presented to them by the city of Naples; and politely returned, with many thanks, some golden vases sent by the city of Paestum, in Lucania: a rare instance of magnanimity. But no degree of virtue is proof against the corruption of conquest and opulence. Upon the influx of Asiatic riches and luxury, the Romans abandoned themselves to every vice: they became, in particular, wonderfully avaricious, breaking through every restraint of justice and humanity.* Spain in parti-<406>cular, which abounded with gold and silver, was for many years a scene, not only of oppression and cruelty, but of the basest treachery, practised against the natives by successive Roman generals, in order to accumulate wealth. Lucullus, who afterward made a capital figure in the Mithridatic war, attacked Cauca, a Celtiberian city, without the slightest provocation. Some of the principal citizens repaired to his camp with olive branches, desiring to be informed upon what conditions they could purchase his friendship. It was agreed that they should give hostages, with a hundred talents of silver. They also consented to admit a garrison of 2000 men, in order, said Lucullus, to protect them against their enemies. But how were they protected? The gates were opened by the garrison to the whole army; and the inhabitants were butchered, without distinction of sex or age. What other remedy had they, but to
