Chapter XLIII. Of sumptuary laws. The way by which our laws attempt to regulate idle and vain expenses in meat and clothes, seems to be quite contrary to the end designed. The true way would be to beget in men a contempt of silks and gold, as vain, frivolous, and useless; whereas we augment to them the honours, and enhance the value of such things, which, sure, is a very improper way to create a disgust. For to enact that none but princes shall eat turbot, shall wear velvet or gold lace, and interdict these things to the people, what is it but to bring them into a greater esteem, and to set every one more agog to eat and wear them? Let kings leave off these ensigns of grandeur; they have others enough besides; those excesses are more excusable in any other than a prince. We may learn by the example of several nations better ways of exterior distinction of quality (which, truly, I conceive to be very requisite in a state) enough, without fostering to this purpose such corruption and manifest inconvenience. 'Tis strange how suddenly and with how much ease custom in these indifferent things establishes itself and becomes authority. We had scarce worn cloth a year, in compliance with the court, for the mourning of Henry II., but that silks were already grown into such contempt with every one, that a man so clad was presently concluded a citizen: silks were divided betwixt the physicians and surgeons, and though all other people almost went in the same habit, there was, notwithstanding, in one thing or other, sufficient distinction of the several conditions of men. How suddenly do greasy chamois and linen doublets become the fashion in our armies, whilst all neatness and richness of habit fall into contempt? Let kings but lead the dance and begin to leave off this expense, and in a month the business will be done throughout the kingdom, without edict or ordinance; we shall all follow. It should be rather proclaimed, on the contrary, that no one should wear scarlet or goldsmiths' work but courtesans and tumblers. Zeleucus by the like invention reclaimed the corrupted manners of the Locrians. His laws were, that no free woman should be allowed any more than one maid to follow her, unless she was drunk: nor was to stir out of the city by night, wear jewels of gold about her, or go in an embroidered robe, unless she was a professed and public prostitute; that, bravos excepted, no man was to wear a gold ring, nor be seen in one of those effeminate robes woven in the city of Miletus. By which infamous exceptions he discreetly diverted his citizens from superfluities and pernicious pleasures, and it was a project of great utility to attract then by honour and ambition to their duty and obedience. Our kings can do what they please in such external reformations; their own inclination stands in this case for a law: "Quicquid principes faciunt, praecipere videntur." ["What princes themselves do, they seem to prescribe." —Quintil., Declam., 3.] Whatever is done at court passes for a rule through the rest of France.