ADVERTISEMENT. IT has been the principal object of the Editor, to divest the present edition of the Lusiad of that mass of controversy, which has loaded the pages of all those which have preceded it. The gross misrepresentations and unjust criticisms on Camoens of Voltaire, and other foreign critics, which remained unanswered at the time of the first publication of Mr. Mickle's translation of the Lusiad, called forth the severe animadversions which he has advanced in confutation of them; these calumnious aspersions, however, which were then received as the true character of Camoens, no longer require attention, since Mr. Mickle's 29x177 elucidate a poem founded on such an important period of history, some attention is due to the opinion of those theorists in political philosophy, who lament that either India was ever discovered, and who assert that the increase of trade is big with the real misery of mankind, and that commerce is only the parent of degeneracy, and the nurse of every vice. Much indeed may be urged on this side of the question, but much also may be urged against every institution relative to man. Imperfection, if not necessary to humanity, is at least the certain attendant on every thing human. Though some part of the traffic with many countries resemble Solomon's importation of apes and peacocks; though the superfluities of life, the baubles of the opulent, and even the luxuries which enervate the irresolute and administer disease, are introduced by the intercourse of navigation; the extent of the benefits which attend it, are also to be considered, ere the man of cool reason will venture to pronounce that the world is injured, and rendered less virtuous and less happy by the increase of commerce. If a view of the state of mankind, where commerce opens no intercourse between nation and nation, be neglected, unjust conclusions will certainly follow. Where the state of barbarians and of countries under the different degrees of civilization are candidly weighed, we may reasonably expect a just decision. A. evidently as the appointment of nature gives pasture to the herds, so evidently is man born for society. As every other animal is in its natural state when in the situation which its instinct requires; so man, when his reason is cultivated, is then, and only then, in the state proper to his nature. The life of the naked savage, who feeds on acorns, and sleeps like a beast in his den, is commonly called the natural state of man; but if there be any propriety in this assertion, his rational faculties compose no part of his nature, and were given not to be used. If the savage therefore live in a state contrary to the appointment of nature, it must follow that he is not so happy as nature intended him to be. And a view of his true character will confirm this conclusion. The reveries, the fairy dreams of a Rousseau, may |