The inhabitants of Boulogne may be divided into three classes; the noblesse or gentry, the burghers, and the canaille. I don't mention the clergy, and the people belonging to the law, because I shall occasionally trouble you with my thoughts upon the religion and ecclesiastics of this country; and as for the lawyers, exclusive of their profession, they may be considered as belonging to one or other of these divisions. The noblesse are vain, proud, poor, and slothful. Very few of them have above six thousand livres a year, which may amount to about two hundred and fifty pounds sterling; and many of them have not half this revenue. I think there is one heiress, said to be worth one hundred thousand livres, about four thousand two hundred pounds; but then her jewels, her cloaths, and even her linen, are reckoned part of this fortune. The noblesse have not the common sense to reside at their houses in the country, where, by farming their own grounds, they might live at a small expence, and improve their estates at the same time. They allow their country houses to go to decay, and their gardens and fields to waste; and reside in dark holes in the Upper Town of Boulogne without light, air, or convenience. There they starve within doors, that they may have wherewithal to purchase fine cloaths, and appear dressed once a day in the church, or on the rampart. They have no education, no taste for reading, no housewifery, nor indeed any earthly occupation, but that of dressing their hair, and adorning their bodies. They hate walking, and would never go abroad, if they were not stimulated by the vanity of being seen. I ought to except indeed those who turn devotees, and spend the greatest part of their time with the priest, either at church or in their own houses. Other amusements they have none in this place, except private parties of card-playing, which are far from being expensive. Nothing can be more parsimonious than the oeconomy of these people: they live upon soupe and bouille, fish and sallad: they never think of giving dinners, or entertaining their friends; they even save the expence of coffee and tea, though both are very cheap at Boulogne. They presume that every person drinks coffee at home, immediately after dinner, which is always over by one o'clock; and, in lieu of tea in the afternoon, they treat with a glass of sherbet, or capillaire. In a word, I know not a more insignificant set of mortals than the noblesse of Boulogne; helpless in themselves, and useless to the community; without dignity, sense, or sentiment; contemptible from pride. and ridiculous from vanity. They pretend to be jealous of their rank, and will entertain no correspondence with the merchants, whom they term plebeians. They likewise keep at a great distance from strangers, on pretence of a delicacy in the article of punctilio: but, as I am informed, this stateliness is in a great measure affected, in order to conceal their poverty, which would appear to greater disadvantage, if they admitted of a more familiar communication. Considering the vivacity of the French people, one would imagine they could not possibly lead such an insipid life, altogether unanimated by society, or diversion. True it is, the only profane diversions of this place are a puppet-show and a mountebank; but then their religion affords a perpetual comedy. Their high masses, their feasts, their processions, their pilgrimages, confessions, images, tapers, robes, incense, benedictions, spectacles, representations, and innumerable ceremonies, which revolve almost incessantly, furnish a variety of entertainment from one end of the year to the other. If superstition implies fear, never was a word more misapplied than it is to the mummery of the religion of Rome. The people are so far from being impressed with awe and religious terror by this sort of machinery, that it amuses their imaginations in the most agreeable manner, and keeps them always in good humour. A Roman catholic longs as impatiently for the festival of St. Suaire, or St. Croix, or St. Veronique, as a schoolboy in England for the representation of punch and the devil; and there is generally as much laughing at one farce as at the other. Even when the descent from the cross is acted, in the holy week, with all the circumstances that ought naturally to inspire the gravest sentiments, if you cast your eyes among the multitude that croud the place, you will not discover one melancholy face: all is prattling, tittering, or laughing; and ten to one but you perceive a number of them employed in hissing the female who personates the Virgin Mary. And here it may not be amiss to observe, that the Roman catholics, not content with the infinite number of saints who really existed, have not only personified the cross, but made two female saints out of a piece of linen. Veronique, or Veronica, is no other than a corruption of vera icon, or vera effigies, said to be the exact representation of our Saviour's face, impressed upon a piece of linen, with which he wiped the sweat from his forehead in his way to the place of crucifixion. The same is worshipped under the name of St. Suaire, from the Latin word sudarium. This same handkerchief is said to have had three folds, on every one of which was the impression: one of these remains at Jerusalem, a second was brought to Rome, and a third was conveyed to Spain. Baronius says, there is a very antient history of the sancta facies in the Vatican. Tillemont, however, looks upon the whole as a fable. Some suppose Veronica to be the same with St. Haemorrhoissa, the patroness of those who are afflicted with the piles, who make their joint invocations to her and St. Fiacre, the son of a Scotch king, who lived and died a hermit in France. The troops of Henry V. of England are said to have pillaged the chapel of this Highland saint; who, in revenge, assisted his countrymen, in the French service, to defeat the English at Bauge, and afterwards afflicted Henry with the piles, of which he died. This prince complained, that he was not only plagued by the living Scots, but even persecuted by those who were dead.
I know not whether I may be allowed to compare the Romish religion to comedy, and Calvinism to tragedy. The first amuses the senses, and excites ideas of mirth and good-humour; the other, like tragedy, deals in the passions of terror and pity. Step into a conventicle of dissenters, you will, ten to one, hear the minister holding forth upon the sufferings of Christ, or the torments of hell, and see many marks of religious horror in the faces of the hearers. This is perhaps one reason why the reformation did not succeed in France, among a volatile, giddy, unthinking people, shocked at the mortified appearances of the Calvinists; and accounts for its rapid progress among nations of a more melancholy turn of character and complexion: for, in the conversion of the multitude, reason is generally out of the question. Even the penance imposed upon the catholics is little more than mock mortification: a murderer is often quit with his confessor for saying three prayers extraordinary; and these easy terms, on which absolution is obtained, certainly encourage the repetition of the most enormous crimes. The pomp and ceremonies of this religion, together with the great number of holidays they observe, howsoever they may keep up the spirits of the commonalty, and help to diminish the sense of their own misery, must certainly, at the same time, produce a frivolous taste for frippery and shew, and encourage a habit of idleness, to