decisions of the will, generally dictates the line of conduct it is to pursue, and that self-interest, or the main-chance, is the unvarying loadstar of our affections, or the chief ingredient in all our motives, that, thrown in as ballast, gives steadiness and direction to our voyage through life. I will not take upon me to give a verdict in this cause as judge; but I will try to plead one side of it as an advocate, perhaps a biassed and feeble one.

As the passions are said to be subject to the control of reason, and as reason is resolved (in the present case) into an attention to our own interest, or a practical sense of the value of money, it will not be amiss to inquire how much of this principle itself is founded in a rational estimate of things, or is calculated for the end it proposes, or how much of it will turn out (when analysed) to be mere madness and folly, or a mixture, like all the rest, of obstinacy, whim, fancy, vanity, ill-nature, and so forth, or a nominal pursuit of good. This passion, or an inordinate love of wealth, shows itself, when it is strong, equally in two opposite ways, in saving or in spending-in avarice (or stinginess) and in extravagance. To examine each in their order. That lowest and most familiar form of covetousness, commonly called stinginess, is at present (it must be owned) greatly on the wane in civilized society; it has been driven out of fashion either by ridicule and good sense, or by the spread of luxury, or by supplying the mind with other sources of interest, besides those which related to the bare means of subsistence; so that it may almost be considered as a vice, or absurdity, struck off the list, as a setoff to some that, in the change of manners and the progress of dissipation, have been brought upon the stage.

It is not, however, so entirely banished from the world, but that examples of it may be found to our purpose. It seems to have taken refuge in the petty provincial towns, or in old baronial castles, where it is

still triumphant. To go into this subject somewhat in detail, as a study of the surviving manners of the last age-Nothing is more common in these half-starved, barren regions, than to stint the servants in their wages, to allowance them in the merest necessaries, never to indulge them with a morsel of savoury food, and to lock up every thing from them as if they were thieves, or common vagabonds, broke into the house. The natural consequence is, that the mistresses live in continual hot-water with their servants, keep watch and ward over them-the pantry is in a state of siege-grudge them every mouthful, every appearance of comfort, or moment of leisure, and torment their own souls every minute of their lives about what, if left wholly to itself, would not make a difference of five shillings at the year's end. There are families so notorious for this kind of surveillance and meanness, that no servant will go to live with them; for, to clench the matter, they are obliged to stay if they do; as, under these amiable establishments, and to provide against an evasion of their signal advantages, domestics are never hired but by the half-year. Instances have been known where servants have taken a pleasant revenge on their masters and mistresses without intending it; but where the example of sordid saving and meanness set to them, having taken possession of those even who were victims to it, they have conscientiously applied it to the benefit of all parties, and scarcely suffered a thing to enter the house for the whole six months they stayed in it. To pass over, however, those cases which may plead poverty as their excuse, what shall we say to a lady of fortune (the sister of one of their old-fashioned lairds) allowing the fruit to rot in the gardens and hot-houses of a fine old mansion in large quantities, sooner than let any of it be given away in presents to the neighbours; and, when peremptorily ordered by the master of the house to send a basket-full every morning

to a sick friend, purchasing a small pottle for the purpose, and satisfying her mind (an intelligent and well-informed one) with this miserable subterfuge? Nay, farther, the same person, whenever they had green-peas, or other rarities, served up at table, could hardly be prevailed on to help the guests to them, but, if possible, sent them away, though no other use could now be made of them, and she would never see them again! Is there common sense in this; or is it not more like madness? But is it not, at the same time, human nature? Let us stop to explain a little. In my view, the real motive of action in this and other similar cases of grasping penuriousness has no more reference to self-love (properly so called) than artificial fruit and flowers have to natural ones. A certain form or outside appearance of utility may deceive the mind, but the natural, pulpy, wholesome, nutritious substance, the principle of vitality, is gone. To this callous, frigid habit of mind, the real uses of things harden and crystallize; the pith and marrow are extracted out of them, and leave nothing but the husk or shell. By a regular process, the idea of property is gradually abstracted from the advantage it may be of even to ourselves; and to a well-drilled, thorough-bred, Northern housekeeper (such as I have supposed), the fruits, or other produce of her garden, would come at last to be things no more to be eaten or enjoyed, than her jewels or trinkets of any description, which are, professedly, of no use but to be kept as symbols of wealth, to be occasionally looked at, and carefully guarded from the approach of any unhallowed touch. The calculation of consequences, or of benefit to accrue to any living person, is so far from being the mainspring in this mechanical operation, that it is never once thought of, or regarded with peevishness and impatience as an unwelcome intruder, because it must naturally divert the mind frem the warped and false bias it has taken. The feeling of pro

perty is here, then, removed from the sphere of practice to a chimerical and fictitious one. In the case of not sending the fruit out of the house there might be some lurking idea of its being possibly wanted at home, that it might be sent to some one else, or made up into conserves: but when different articles of food are actually placed on the table, to hang back from using or offering them to others, is a deliberate infatuation. They must be destroyed, they could not appear again; and yet this person's heart failed her, and shrank back from the only opportunity of making the proper use of them, with a petty, sensitive apprehension, as if it were a kind of sacrilege done to a cherished and favourite object. The impulse to save was become, by indulgence, a sort of desperate propensity and forlorn hope, no longer the understood means, but the mistaken end: habit had completely superseded the exercise and control of reason, and the rage of making the most of every thing by making no use of it at all, resisted to the last moment the shocking project of feasting on a helpless dish of green-peas (that would fetch so much in the market), as an offence against the Goddess of stinginess, and torture to the soul of thrift! The principle of economy is inverted; and in order to avoid the possibility of wasting any thing, the way with such philosophers and house-wives is to abstain from touching it altogether. Is not this a common error? Or are we conscious of our motives in such cases? Or do we not flatter ourselves by imputing every such act of idle folly to the necessity of adopting some sure and judicious plan to shun ruin, beggary, and the most profligate abuse of wealth?

Let us turn the tables and look at the other side of this sober, solid, engrossing passion for property and its appendages. A man lays out a thousand, nay, sometimes many thousand pounds in purchasing a fine picture. This is thought, by the vulgar, a very fantastical folly, an unaccount

able waste of money. Why so? No one would give such a sum for a pic ture, unless there were others ready to offer nearly the same sum, and who are likely to appreciate its value, and envy him the distinction. It is then a sign of taste, a proof of wealth to possess it, it is an ornament and a luxury. If the same person lays out the same sum of money in building or purchasing a fine house, or enriching it with costly furniture, no notice is taken-this is supposed to be perfectly natural and in order. Yet both are equally gratuitous pieces of extravagance, and the value of the objects is, in either case, equally ideal. It will be asked, "But what is the use of the picture ?" And what, pray, is the use of the fine house or costly furniture, unless to be looked at, to be admired, and to display the taste and magnificence of the owner? Are not pictures and statues as much furniture as gold plate or jasper tables; or does the circumstance of the former having a meaning in them, and appealing to the imagination as well as to the senses, neutralize their virtue, and render it entirely chimerical and visionary? It is true, every one must have a house of some kind, furnished somehow, and the superfluity so far grows imperceptibly out of the necessity. But a fine house, or fine furniture, is necessary to no man, nor of more value than the plainest, except as a matter of taste, of fancy, of luxury and ostentation. Again, no doubt, if a person is in the habit of keeping a number of servants, and entertaining a succession of fashionable guests, he must have more room than he wants for himself, apartments suitably decorated to receive them, and offices and stables for their horses and retinue. But is all this unavoidably dictated as a consequence of his attention to the main-chance, or is it not sacrificing the latter, and making it a stalking-horse to his vanity, dissipation, or love of society and hospitality? We are at least as fond of spending money as of making it. If a man runs through a for

tune in the way here spoken of, is it out of love to himself? Yet who scruples to run through a fortune in this way, or accuses himself of any extraordinary disinterestedness or love of others? One bed is as much as any one can sleep in, one room is as much as he can dine in, and he may have another for study or to retire to after dinner-but he can only want more than this for the accommodation of his friends, or the admiration of strangers. At Fonthill Abbey (to take an extreme illustration), there was not a single room fit to sit, lie, or stand in the whole was cut up into pigeon holes, or spread out into long endless galleries. The building this huge, ill-assorted pile cost, I believe, nearly a million of money; and if the circumstance was mentioned, it occasioned an expression of surprise at the amount of the wealth that had been thus squandered: but if it was said that a hundred pounds had been laid out on a highly-finished picture, there was the same astonishment expressed at its misdirection. The sympathetic auditor makes up his mind to the first and greatest loss, by reflecting that in case of the worst the building materials alone will fetch something considerable; or, in the very idea of stone walls and mortar there is something solid and tangible, that repels the charge of frivolous levity or fine sentiment. This quaint excrescence in architecture, preposterous and illcontrived as it was, occasioned, I suspect, many a heart-ache and bitter comparison to the throng of fashionable visitants; and I conceive it was the very want of comfort and convenience that enhanced this feeling, by magnifying, as it were from contrast, the expense that had been incurred in realising an idle whim. When we judge thus perversely and invidiously of the employment of wealth by others, I cannot think that we are guided in our own choice of means to ends by a simple calculation of downright use and personal accommodation. The gentleman who purchased Fonthill, and was supposed

to be possessed of wealth enough to purchase half a dozen more Fonthills, lived there himself for some time in a state of the greatest retirement, rose at six and read till four, rode out for an hour for the benefit of the air, and dined abstemiously for the sake of his health. I could do all this myself. What then became of the rest of his fortune? It was lying in the funds, or embarked in business to make it yet greater, that he might still rise at six and read till four, &c.-it was of no other earthly use to him; for he did not er wish to make a figure in the world, or to throw it away on studs of horses, on equipages, entertainments, gaming, electioneering, subscriptions to charitable institutions, or any of the usual fashionable modes of squandering wealth for the amusement and wonder of others and our own fancied enjoyment. Mr. F. did not probably lay out five hundred a-year on himself: it cost Mr. Beckford, who led a life of perfect seclusion, twenty thousand a-year to defray the expenses of his table and of his household establishment. When I find that such and so various are the tastes of men, I am a little puzzled to know what is meant by self-interest, of which some persons talk so fluently, as if it was a Jack-in-a-Box which they could take out and show you, and which they tell you is the object that all men equally aim at. If money, is it for its own sake or the sake of other things? Is it to board it or to spend it, on ourselves or others? In all these points, we find the utmost diversity and contradiction both of feeling and practice. Certainly, he who puts his money into a strong-box and he who puts it into a dice-box must be allowed to have a very different idea of the main-chance. If by this phrase be understood a principle of self-preservation, I grant that while we live, we must not starve, and that necessity has no law. Beyond this point, all seems nearly left to chance or whim; and so far are all the world from being agreed in their definition of this

redoubtable term, that one half of them may be said to think and act in diametrical opposition to the other.

Avarice is the miser's dream, as fame is the poet's. A calculation of physical profit or loss is almost as much out of the question in the one case as in the other. The one has set his mind on gold, the other on praise, as the summum bonum or object of his bigoted idolatry and darling contemplation, not for any private and sinister ends. It is the immediate pursuit, not the remote or reflex consequence that gives wings to the passion. There is, indeed, a reference to self in either case that fixes and concentrates it, but not a gross or sordid one. sire to accumulate and leave a vast estate behind us equally romantic with the desire to leave a posthumous name behind us? Is not the desire of distinction, of something to be known and remembered by, the paramount consideration? And are not the privations we undergo, the sacrifices and exertions we make for either object, nearly akin? A child makes a huge snow-ball to show his skill and perseverance and as something to wonder at, not that he can swallow it as an ice, or warm his hands at it, and though the next day's sun will dissolve it; and the man accumulates a pile of wealth for the same reason principally, or to find employment for his time, his imagination, and his will. I deny that it can be of any other use to him to watch and superintend the returns of millions, than to watch the returns of the heavenly bodies, or to calculate their distances, or to contemplate eternity, or infinity, or the sea, or the dome of St. Peter's, or any other object that excites curiosity and interest from its magnitude and importance. Do we not look at the most barren mountain with thrilling awe and wonder? And is it strange that we should gaze at a mountain of gold with satisfaction, when we can besides say, "This is ours," with all the power that belongs to it? Every passion, however

plodding and prosaic, has its poetical side to it. A miser is the true alchemist, or, like the magician in his cell, who overlooks a mighty experiment, who sees dazzling visions, and who wields the will of others at his nod; but to whom all other hopes and pleasures are dead, and who is cut off from all connexion with his kind. He lives in a splendid hallucination, a waking trance, and so far it is well: but if he thinks he has any other need or use for all this endless store (any more than to swell the ocean) he deceives himself, and is no conjuror after all. He goes on, however, mechanically adding to his stock, and fancying that great riches is great gain, that every particle that swells the heap is something in reserve against the evil day, and a defence against that poverty which he dreads more, the farther he is removed from it; as the more giddy the height to which we have attained, the more frightful does the gulph yawn below-so easily does habit get the mastery of reason, and so nearly is passion allied to madness!" But he is laying up for his heirs and successors." In toiling for them, and sacrificing himself, is he properly attending to the main-chance?

This is the turn the love of money takes in cautious, dry, recluse, and speculative minds. If it were the pure and abstract love of money, it could take no other turn but this. But in a different class of characters, the sociable, the vain, and imaginative, it takes just the contrary one, viz. to expense, extravagance, and ostentation. It then loves to display itself in every fantastic shape and with every reflected lustre, in houses, in equipage, in dress, in a retinue of friends and dependants, in horses, in hounds-to glitter in the eye of fashion, to be echoed by the roar of folly, and buoyed up for a while like a bubble on the surface of vanity, to sink all at once and irrecoverably into an abyss of ruin and bankruptcy. Does it foresee this result? Does it care for it? What then becomes of the calculating principle

that can neither be hoodwinked nor bribed from its duty? Does it do nothing for us in this critical emergency? It is blind, deaf, and insensible to all but the noise, confusion, and glare of objects by which it is fascinated and lulled into a fatal repose! One man ruins himself by the vanity of associating with lords, another by his love of low company; one by his fondness for building, another by his rage for keeping open house and private theatricals; one by philosophical experiments, another by embarking in every ticklish and fantastical speculation that is proposed to him; one throws away an estate on a law-suit, another on a die, a third on a horse-race, a fourth on virtu, a fifth on a drab, a sixth on a contested election, &c. There is no dearth of instances to fill the page, or complete the group of profound calculators and inflexible martyrs to the main-chance. Let any of these discreet and well-advised persons have the veil torn from their darling follies by experience, and be gifted with a double share of wisdom and a second fortune to dispose of, and each of them, so far from being warned by experience or disaster, will only be the more resolutely bent to assert the independence of his choice, and throw it away the selfsame road it went before, on his vanity in associating with lords, on his love of low company, on his fondness for building, on his rage for keeping open house or private theatricals, on philosophical experiments, on fantastic speculations, on a lawsuit, on a dice-box, on a favourite horse, on a picture, on a mistress, on an election contest, and so on, through the whole of the chapter of accidents and cross-purposes. There is an admirable description of this sort of infatuation with folly and ruin in Madame D'Arblay's account of Harrel in "Cecilia ;" and though the picture is highly wrought and carried to the utmost length, yet I maintain that the principle is common. I myself have known more than one individual in the same pre