and communicate knowledge; to show their {p18} wit or their breeding; their taste in conversation or living, in clothes or furniture. Curiosity allures the wise; vanity the foolish; and pleasure both. Particular clubs and societies are everywhere formed, both sexes meet in an easy and sociable manner, and the tempers of men, as well as their behaviour, refine apace. So that, besides the improvements which they receive from knowledge and the liberal arts, it is impossible but they must feel an increase of humanity from the very habit of conversing together and contributing to each other’s pleasure and entertainment. Thus industry, knowledge, and humanity are linked together by an indissoluble chain, and are found, from experience as well as reason, to be peculiar to the more polished, and, what are commonly denominated, the more luxurious ages.
Nor are these advantages attended with disadvantages which bear any proportion to them. The more men refine upon pleasure the less will they indulge in excesses of any kind, because nothing is more destructive to true pleasure than such excesses. One may safely affirm that the Tartars are oftener guilty of beastly gluttony when they feast on their dead horses than European courtiers with all their refinements of cookery. And if libertine love, or even infidelity to the marriage-bed, be more frequent in polite ages, when it is often regarded only as a piece of gallantry, drunkenness, on the other hand, is much less common—a vice more odious and more pernicious both to mind and body. And in this matter I would appeal not only to an Ovid or a Petronius, but to a Seneca or a Cato. We know that Cæsar, during Catiline’s conspiracy, being necessitated to put into Cato’s hands a billet-doux which discovered an intrigue with Servilia, Cato’s own sister, that stern philosopher threw it back to him with indignation, and, in the bitterness of his wrath, gave him the appellation of drunkard, as a term more opprobrious than that with which he could more justly have reproached him.
But industry, knowledge, and humanity are not advantageous in private life alone; they diffuse their beneficial {p19} influence on the public, and