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Misers are described by some, as men divested of honour, sentiment, or humanity; but this is only an ideal picture, or the resemblance at least is found but in a few. In truth, they who are generally called misers, are some of the very best members of society. The sober, the laborious, the attentive, the frugal, are thus styled by the gay., giddy, thoughtless, and extravagant. The first set of men do society all the good, and the latter all the evil that is felt. Even the excesses of the first no way injure the commonwealth; those of the latter are the most injurious that can be conceived.

The ancient Romans, more rational than we in this particular, were very far from thus misplacing their admiration or praise; instead of regarding the practice of parsimony as low or vicious, they made it synonymous even with probity. They esteemed those virtues so inseparable, that the known expression of Vir Frugi signified, at one and the same time, a sober and managing man, an honest man, and a man of substance.

The Scriptures, in a thousand places, praise economy; and it is every where distinguished from avariee. But in spite of all its sacred dictates, a taste for vain pleasures and foolish expense is the ruling passion of the present times. Passion, did I call it? rather the madness which at once possesses the great and the little, the rich and the poor :: even some are so intent upon acquiring the superfluities of life that they sacrifice its necessaries in this foolish pursuit.

To attempt the entire abolition of luxury, as it would be impossible, so it is not my intent. The generality of mankind are too weak, too much slayes to custom and opinion, to resist the torrent of bad example. But if it be impossible to convert the multitude, those who have received a more extended education, who are enlightened and judicious, may find some hints on this subject useful. They may see some abuses, the suppression of which would by no means endanger public liberty; they may be directed to the abolition of some unnecessary expenses, which have no tendency to promote happiness or virtue, and which might be directed to better purposes. Our fire-works, our public feasts and entertainments, our entries of ambassadors, etc.; what mummery all this! what childish pageants! what millions are sacrificed in paying tribute to custom! what an unnecessary charge at times when we are pressed with real want, which cannot be satisfied without burdening the poor!

Were such suppressed entirely, not a single creature in the state would have the least cause to mourn their suppression, and many might be eased of a load they now feel lying heavily upon them. If this were put in practice, it would agree with the advice of a sensible writer of Sweden, who, in the Gazette de France, 1953, thus expressed himself on that subject. « It were sincerely to be wished,» says he, « that the custom were established amongst us, that in all events which cause a public joy, we made our exultations conspicuous only by acts useful to society. We should then quickly see many useful monuments of our reason, which would much better perpetuate the memory of things worthy of being transmitted to posterity, and would be much more glorious to humanity, than all those tumultuous preparations of feasts, entertainments, and other rejoicings used upon such occasions.»

The same proposal was long before confirmed by a Chinese emperor, who lived in the last century, who, upon an occasion of extraordinary joy, forbade his subjects to make the usual illuminations, either with a design of sparing their substance, or of turning them to some more durable indications of joy, more glorious for him, and more advantageous to his people.

After such instances of political frugality, can we then continue to blame the Dutch ambassador at a certain court, who, receiving at his departure the portrait of the king, enriched with diamonds, asked what this fine thing might be worth? Being told that it might amount to about two thousand pounds, « And why,» cries he, « cannot his majesty keep the picture and give the money?» The simplicity may be ridiculed at first; but when we come to examine it more closely, men of sense will at once confess that he had reason in what he said, and that a purse of two thousand guineas is much more serviceable than a picture.

Should we follow the same method of state frugality in other respects, what numberless savings might not be the result! How many possibilities of saving in the administration of justice, which now burdens the subject, and enriches some members of society, who are useful only from its corruption! .

It were to be wished, that they who govern kingdoms would imitate artisans. When at London a new stuff has, been invented, it is immediately counterfeited in France. How happy were it for society, if a first minister would be equally solicitous to transplant the useful laws of other countries into his own. We are arrived at a perfect imitation of porcelain ; let us endeavour to imitate the good to society that our neighbours are found to practise, and let our neighbours also imitate those parts of duty in which we excel.

There are some men, who in their garden attempt to

raise those fruits which nature has adapted only to the sultry, climates beneath the line. We have at our very doors a thousand laws and customs infinitely useful: these are the fruits we should endeavour to transplant; these the exotics that would speedily become naturalized to the soil. They might grow in every climate, and benefit every possessor.

The best and the most useful laws I have ever seen, are generally practised in Holland. When two men are determined to go to law with each other, they are first obliged to go before the reconciling judges, called the

cate, or a solicitor, they are obliged to retire, as we take fuel from the fire we are desirous of extinguishing.

The peace-makers then begin advising the parties, by assuring them, that it is the height of folly to waste their substance, and make themselves mutually miserable, by having recourse to the tribunals of justice; follow but our direction, and we will accommodate matters without any expense to either. If the rage of debate is too strong upon

order that time may soften their tempers, and produce a reconciliation. They are thus sent for twice or thrice: if their folly happens to be incurable, they are permitted to go to law, and as we give up to amputation such members as cannot be cured by art, justice is permitted to take its course.

It is unnecessary to make here long declamations, or calculate what society would save, were this law adopted. I am sensible, that the man who advises any reformation, only serves to make himself ridiculous. What! mankind will be apt to say, adopt the customs of countries that have not so much real liberty as our own! our present customs, what are they to any man? we are very happy under them: this must be a very pleasant fellow, who attempts to make us happier than we already are! Does he not know that abuses are the patrimony of a great part of the nation? Why deprive us of a malady by which such numbers find their account? This, I must own, is an argument to which I have nothing to reply.

What numberless savings might there not be made in both arts and commerce, particularly in the liberty of exercising trade, without the necessary prerequisites of freedom! Such useless obstructions have crept into every state, from a spirit of monopoly, a narrow selfish spirit of gain, without the least attention to general society. Such a clog upon industry frequently drives the poor from labour, and reduces them by degrees to a state of hopeless indigence. We have already a more than sufficient repugnance to labour; we should by no means increase the obstacles, or make excuses in a state for idleness. Such faults have ever crept into a state, under wrong or needy administrations.

Exclusive of the masters, there are numberless faulty expenses among the workmen; clubs, garnishes, freedoms, and such like impositions, which are not too minute even for law to take notice of, and which should be abolished without mercy, since they are ever the inlets to excess and idleness, and are the parent of all those outrages which naturally fall upon the more useful part of society. In the towns and countries I have seen, I never saw a city or village yet, whose miseries were not in proportion to the number of its public-houses. In Rotterdam, you may go through eight or ten streets without finding a public-house. In Antwerp, almost every second house seems an alehouse. In the one city, all wears the appear

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