Atlantic Monthly, Vol. 4, no. 24 October 1859 | Page 4

and paint, and decorates his head with feathers, his neck with bear's claws, and his feat with gaudily-stained porcupine's quills? What of your black barbarian, whose daily life is a succession of unspeakable abominations, and who embellishes it by blackening his teeth, tattooing his skin, and wearing a huge ring in the gristle of his nose? Either of them will give up his daily food, and run the risk of starvation, for a glass bead or a brass button. This desire for ornament is plainly, then, no fruit of individual development, no sign of social progress; it has no relations whatever with them, but is merely a manifestation of that vanity, that lust of the eye and pride of life, which we are taught to believe inherent in all human nature, and which the savage exhibits according to his savageness, the civilized man according to his civilization.
_Grey._ You're a sturdy fellow, Tomes, but not strong enough to draw that conclusion from those premises, and make it stay drawn. The savage does order his life in the preposterous manner which you have described; but he does it because he is a savage. He has not the wants of the civilized man, and therefore he does not wait to supply them before he seeks to gratify others. When man rises in the scale of civilization, his whole nature rises. You can't mount a ladder piecemeal; your head will go up first, unless you are an acrobat, and choose to go up feet foremost; but even if you are Gabriel Ravel, your whole body must needs ascend together. The savage is comfortable, not according to your notions of comfort, but according to his own. Comfort is not positive, but relative. If, with your present habits, you could be transported back only one hundred years to the best house in London,--a house provided with all that a princely revenue could then command,--you would find it, with all its splendor, very uncomfortable in many respects. The luxuries of one generation become the comforts of the next, the necessaries of life to the next; and what is comfort for any individual at any period depends on the manner in which he has been brought up. So, too, the savage decorates himself after his own savage tastes. His smoky wigwam or his filthy mud hut is no stronger evidence of his barbarous condition than his party-colored face, or the hoop of metal in his nose. Call this desire to enjoy the beauty of the world and to be a part of it the lust of the eye, or whatever name you please, you will find, that, with exceedingly rare exceptions, it is universal in the race, and that its gratification, although it may have an indirectly injurious effect on some individuals tends to harmonize and humanize mankind, to lift them above debasing pleasures, and to foster the finer social feelings by promoting the higher social enjoyments.
_Tomes._ Yes; it makes Mrs. A. snub Mrs. B. because the B.-bonnet is within a hair's breadth's less danger of falling down her back, or is decorated with lace made by a poor bonnetless girl in one town of Europe, at a time when fashion has declared that it should bloom with flowers made by a poor shoeless girl in another: it instigates Mrs. C. to make a friendly call on Mrs. D. for the purpose of exulting over the inferior style in which her house is furnished: it tempts F. to overreach his business friend, or to embezzle his employer's money, that he may live in a house with a brown-stone front and give great dinners twice a month: and it sustains G. in his own eyes as he sits at F.'s table stimulating digestion by inward sneers at the vulgar fashion of the new man's plate or the awkwardness of his attendants: and perhaps, worse than all, it tempts H. to exhibit his pictures, and Mrs. I. to exhibit herself, "for the benefit of our charitable institutions," in order that the one may read fulsome eulogies of his munificence and his taste, and the other see a critical catalogue of the beauties of her person and her costume in all the daily papers. Such are the social benefits of what you call the desire to be a part of the world's beauty.
_Grey._ Far from it! They have no relation to each other. You mistake the occasion for the cause, the means for the motive. Your alphabet is in fault. Such a set of vain, frivolous, dishonest, mean, hypocritical, and insufferably vulgar letters would be turned out of any respectable, well-bred spelling-book. Vanity, frivolity, dishonesty, meanness, hypocrisy, and vulgarity can be exhibited in all the affairs of life, not excepting those whose proper office is to sweeten and to beautify it;