Part 20

METHOD OF STUDY--THE WORLD AND BOOKS.--Your first morning hours, I would have you devote to your graver studies with Mr. Harte; the middle part of the day, I would have employed in seeing things; and the evenings, in seeing people. You are not, I hope, of a lazy, inactive turn, in either body or mind; and, in that case, the day is full long enough for everything; especially at Rome, where it is not the fashion, as it is here and at Paris, to embezzle at least half of it at table. But if, by accident, two or three hours are sometimes wanting for some useful purpose, borrow them from your sleep. Six, or at most seven hours’ sleep is, for a constancy, as much as you or anybody can want: more is only laziness and dozing; and is, I am persuaded, both unwholesome and stupefying. If, by chance, your business, or your pleasures, should keep you up till four or five o’clock in the morning, I would advise you, however, to rise exactly at your usual time, that you may not lose the precious morning hours; and that the want of sleep may force you to go to bed earlier the next night. This is what I was advised to do when very young, by a very wise man; and what, I assure you, I always did in the most dissipated part of my life. I have very often gone to bed at six in the morning, and rose, notwithstanding, at eight; by which means I got many hours, in the morning, that my companions lost; and the want of sleep obliged me to keep good hours the next, or at least the third night. To this method I owe the greatest part of my reading; for, from twenty to forty, I should certainly have read very little, if I had not been up while my acquaintances were in bed. Know the true value of time; snatch, seize, and enjoy every moment of it. No idleness, no laziness, no procrastination: never put off till to-morrow what you can do to-day. That was the rule of the famous and unfortunate pensionary De Witt; who, by strictly following it, found time, not only to do the whole business of the republic, but to pass his evenings at assemblies and suppers, as if he had nothing else to do or think of. [Same date.]

RELIGION, WHY SILENT ON.--I have seldom or never written to you upon the subject of religion and morality: your own reason, I am persuaded, has given you true notions of both; they speak best for themselves; but, if they wanted assistance, you have Mr. Harte at hand, both for precept and example: to your own reason, therefore, and to Mr. Harte, shall I refer you, for the reality of both; and confine myself, in this letter, to the decency, the utility, and the necessity of scrupulously preserving the appearances of both. When I say the appearances of religion, I do not mean that you should act or talk like a missionary, or an enthusiast, nor that you should take up a controversial cudgel against whoever attacks the sect you are of; this would be both useless and unbecoming your age; but I mean that you should by no means seem to approve, encourage, or applaud those libertine notions, which strike at religions equally, and which are the poor, threadbare topics of half wits and minute philosophers. Even those who are silly enough to laugh at their jokes are still wise enough to distrust and detest their characters; for, putting moral virtues at the highest, and religion at the lowest, religion must still be allowed to be a collateral security, at least, to virtue; and every prudent man will sooner trust to two securities than to one. Whenever, therefore, you happen to be in company with those pretended esprits forts, or with thoughtless libertines, who laugh at all religion, to show their wit, or disclaim it, to complete their riot, let no word or look of yours indicate the least approbation; on the contrary, let a silent gravity express your dislike: but enter not into the subject, and decline such unprofitable and indecent controversies. Depend upon this truth, that every man is the worse looked upon, and the less trusted, for being thought to have no religion; in, spite of all the pompous and specious epithets he may assume of esprit fort free-thinker, or moral philosopher; and a wise atheist (if such a thing there is) would, for his own interest and character in this world, pretend to some religion. [Jan. 8, 1750.]

MORAL CHARACTER.--Your moral character must be not only pure, but, like Cæsar’s wife, unsuspected. The least speck or blemish upon it is fatal. Nothing degrades and vilifies more, for it excites and unites detestation and contempt. There are, however, wretches in the world profligate enough to explode all notions of moral good and evil; to maintain that they are merely local, and depend entirely upon the customs and fashions of different countries: nay, there are still, if possible, more unaccountable wretches; I mean, those who affect to preach and propagate such absurd and infamous notions, without believing them themselves. These are the Devil’s hypocrites. Avoid, as much as possible, the company of such people; who reflect a degree of discredit and infamy upon all who converse with them. But as you may, sometimes, by accident, fall into such company, take great care that no complaisance, no good humor, no warmth of festal mirth, ever make you seem even to acquiesce, much less to approve or applaud, such infamous doctrines. On the other hand, do not debate, nor enter into serious argument, upon a subject so much below it: but content yourself with telling these apostles, that you know they are not serious, that you have a much better opinion of them than they would have you have, and that you are very sure they would not practise the doctrine they preach. But put your private mark upon them, and shun them for ever afterwards. [Same date.]

VALUE OF CHARACTER.--Show yourself, upon all occasions, the advocate, the friend, but not the bully, of virtue. Colonel Chartres, whom you have certainly heard of (who was, I believe, the most notorious blasted rascal in the world, and who had, by all sorts of crimes, amassed immense wealth), was so sensible of the disadvantage of a bad character that I heard him once say, in his impudent, profligate manner, that though he would not give one farthing for virtue, he would give ten thousand pounds for a character, because he should get a hundred thousand pounds by it; whereas he was so blasted that he had no longer an opportunity of cheating people. Is it possible, then, that an honest man can neglect what a wise rogue would purchase so dear? [Same date.]

A NICE DISTINCTION--EXAGGERATION.--Lord Bacon, very justly, makes a distinction between simulation and dissimulation, and allows the latter rather than the former; but still observes that they are the weaker sort of politicians who have recourse to either. A man who has strength of mind and strength of parts wants neither of them. “Certainly,” says he, “the ablest men that ever were have all had an openness and frankness of dealing, and a name of certainty and veracity; but then they were like horses well managed, for they could tell, passing well, when to stop or turn; and at such times, when they thought the case indeed required some dissimulation, if then they used it, it came to pass that the former opinion spread abroad, of their good faith and clearness of dealing, made them almost invisible.” There are people who indulge themselves in a sort of lying, which they reckon innocent, and which in one sense is so; for it hurts nobody but themselves. This sort of lying is the spurious offspring of vanity, begotten upon folly. These people deal in the marvellous; they have seen some things that never existed: they have seen other things which they never really saw, though they did exist, only because they were thought worth seeing. Has anything remarkable been said or done in any place, or in any company? they immediately present and declare themselves eye or ear witnesses of it. They have done feats themselves, unattempted, or at least unperformed by others. They are always the heroes of their own fables, and think that they gain consideration, or at least present attention, by it. Whereas, in truth, all they get is ridicule and contempt, not without a good degree of distrust: for one must naturally conclude that he who will tell any lie from idle vanity will not scruple telling a greater for interest. [Same date.]

THE NOVICE IN SOCIETY.--I remember that when, with all the awkwardness and rust of Cambridge about me, I was first introduced into good company, I was frightened out of my wits. I was determined to be what I thought civil; I made fine low bows, and placed myself below everybody; but when I was spoken to, or attempted to speak myself, obstupui, steteruntque comæ et vox faucibus hæsit. If I saw people whisper, I was sure it was at me; and I thought myself the sole object of either the ridicule or the censure of the whole company, who, God knows, did not trouble their heads about me. In this way I suffered, for some time, like a criminal at the bar; and should certainly have renounced all polite company forever, if I had not been so convinced of the absolute necessity of forming my manners upon those of the best companies, that I determined to persevere, and suffer anything, or everything, rather than not compass that point. Insensibly it grew easier to me; and I began not to bow so ridiculously low, and to answer questions without great hesitation or stammering; if, now and then, some charitable people, seeing my embarrassment, and being désœuvré themselves, came and spoke to me, I considered them as angels sent to comfort me; and that gave me a little courage. I got more soon afterward, and was intrepid enough to go up to a fine woman, and tell her that I thought it a warm day; she answered me, very civilly, that she thought so too; upon which the conversation ceased, on my part, for some time, till she, good-naturedly resuming it, spoke to me thus: “I see your embarrassment, and I am sure that the few words you said to me cost you a great deal; but do not be discouraged for that reason, and avoid good company. We see that you desire to please, and that is the main point; you want only the manner, and you think that you want it still more than you do. You must go through your noviciate before you can profess good breeding; and, if you will be my novice, I will present you to my acquaintance as such.” [Jan. 11, 1750.]

THE CHAPERONE.--There is a sort of veteran women (sic) of condition, who, having lived always in the grand monde, and having possibly had some gallantries, together with the experience of five and twenty or thirty years, form a young fellow better than all the rules that can be given him. These women, being past their bloom, are extremely flattered by the least attention from a young fellow; and they will point out to him those manners and attentions that pleased and engaged them, when they were in the pride of their youth and beauty. Wherever you go, make some of those women your friends, which a very little matter will do. Ask their advice, tell them your doubts or difficulties as to your behavior; but take great care not to drop one word of their experience; for experience implies age, and the suspicion of age, no woman, let her be ever so old, ever forgives. [Same date.]

NECESSARY ACCOMPLISHMENTS.--I here subjoin a list of all those necessary, ornamental accomplishments (without which no man living can either please or rise in the world), which hitherto I fear you want, and which only require your care and attention to possess.

To speak elegantly whatever language you speak in; without which nobody will hear you with pleasure, and, consequently, you will speak to very little purpose.

An agreeable and distinct elocution; without which nobody will hear you with patience; this everybody may acquire who is not born with some imperfection in the organs of speech. You are not; and therefore it is wholly in your power. You need take much less pains for it than Demosthenes did.

A distinguished politeness of manners and address; which common-sense, observation, good company, and imitation will infallibly give you, if you will accept of it.

A genteel carriage, and graceful motions, with the air of a man of fashion. A good dancing master, with some care on your part, and some imitation of those who excel, will soon bring this about.

To be extremely clean in your person, and perfectly well dressed, according to the fashion, be that what it will. Your negligence of dress, while you were a schoolboy, was pardonable, but would not be so now.

Upon the whole, take it for granted, that, without these accomplishments, all you know, and all you can do, will avail you very little. Adieu. [Jan. 18, 1750.]

TIME--ITS VALUE.--Very few people are good economists of their fortune, and still fewer of their time; and yet, of the two, the latter is the most precious. I heartily wish you to be a good economist of both; and you are now of an age to begin to think seriously of these two important articles. Young people are apt to think they have so much time before them, that they may squander what they please of it, and yet have enough left; as very great fortunes have frequently seduced people to a ruinous profusion. Fatal mistakes, always repented of, but always too late! Old Mr. Lowndes, the famous Secretary of the Treasury, in the reigns of King William, Queen Anne, and King George the First, used to say, “Take care of the pence, and the pounds will take care of themselves.” To this maxim, which he not only preached, but practised, his two grandsons, at this time, owe the very considerable fortunes that he left them. [Feb. 5, 1750.]

LAZY PEOPLE--DISPATCH--HOW TO READ.--Many people lose a great deal of their time by laziness; they loll and yawn in a great chair, tell themselves that they have not time to begin anything then, and that it will do as well another time. This is a most unfortunate disposition, and the greatest obstruction to both knowledge and business. At your age, you have no right nor claim to laziness; I have, if I please, being emeritus. You are but just listed in the world, and must be active, diligent, indefatigable. If ever you propose commanding with dignity, you must serve up to it with diligence. Never put off till to-morrow what you can do to-day.

Dispatch is the soul of business; and nothing contributes more to dispatch than method. Lay down a method for everything, and stick to it inviolably, as far as unexpected incidents may allow. Fix one certain hour and day in the week for your accompts, and keep them together in their proper order; by which means they will require very little time, and you can never be much cheated. Whatever letters and papers you keep, docket and tie them up in their respective classes, so that you may instantly have recourse to any one. Lay down a method also for your reading, for which you allot a certain share of your mornings; let it be in a consistent and consecutive course, and not in that desultory and immethodical manner, in which many people read scraps of different authors, upon different subjects. Keep a useful and short commonplace book of what you read, to help your memory only, and not for pedantic quotations. Never read history without having maps, and a chronological book, or tables, lying by you, and constantly recurred to; without which history is only a confused heap of facts. One method more I recommend to you, by which I have found great benefit, even in the most dissipated part of my life; that is, to rise early, and at the same hour every morning, how late soever you may have sat up the night before. This secures you an hour or two, at least, of reading and reflection, before the common interruptions of the morning begin; and it will save your constitution, by forcing you to go to bed early, at least one night in three. [Feb. 5, 1750.]

DIGNITY IN PLEASURE.--There is a certain dignity to be kept up in pleasures, as well as in business. In love, a man may lose his heart with dignity; but if he loses his nose, he loses his character into the bargain. At table, a man may with decency have a distinguishing palate; but indiscriminate voraciousness degrades him to a glutton. A man may play with decency; but if he games, he is disgraced. Vivacity and wit make a man shine in company; but trite jokes and loud laughter reduce him to a buffoon. Every virtue, they say, has its kindred vice; every pleasure, I am sure, has its neighboring disgrace. Mark carefully, therefore, the line that separates them, and carefully stop a yard short, than step an inch beyond it.

I wish to God that you had as much pleasure in following my advice, as I have in giving it you; and you may the easier have it, as I give you none that is inconsistent with your pleasure. [Same date.]

FALSE WIT.--To do justice to the best English and French authors; they have not given in to that false taste; they allow no thoughts to be good, that are not just, and founded upon truth. The age of Louis XIV. was very like the Augustan; Boileau, Molière, La Fontaine, Racine, etc., established the true, and exposed the false taste. The reign of King Charles II. (meritorious in no other respect) banished false tastes out of England, and proscribed puns, quibbles, acrostics, etc. Since that, false wit has renewed its attacks, and endeavored to recover its lost empire, both in England and France, but without success; though, I must say, with more success in France than in England: Addison, Pope and Swift, having vigorously defended the rights of good-sense, which is more than can be said of their contemporary French authors, who have of late had a great tendency to le faux brillant, le ranfiement, et l’entortillement. And Lord Roscommon would be more in the right now, than he was then, in saying, that

“The English bullion of one sterling line, Drawn to French wire, would through whole pages shine.”

NO STOIC.--I confess, the pleasures of high life are not always strictly philosophical; and I believe a stoic would blame my indulgence; but I am yet no stoic, though turned of five-and-fifty; and I am apt to think that you are rather less so, at eighteen. The pleasures of the table, among people of the first fashion, may, indeed, sometimes, by accident, run into excesses; but they will never sink into a continued course of gluttony and drunkenness. The gallantry of high life, though not strictly justifiable, carries, at least, no external marks of infamy about it. [March 8, 1750.]

ETIQUETTE.--I did not think that the present Pope was a sort of man to build seven modern little chapels at the expense of so respectable a piece of antiquity as the Coliseum. However, let his holiness’ taste of vertu be ever so bad, pray get somebody to present you to him, before you leave Rome; and without hesitation kiss his slipper, or whatever else the etiquette of that court requires. I would have you see all those ceremonies; and I presume that you are, by this time, ready enough at Italian to understand and answer il Santo Padre in that language. [March 19, 1750.]

BIBLIOMANIA.--When you return here, I am apt to think that you will find something better to do than to run to Mr. Osborne’s at Gray’s-Inn, to pick up scarce books. Buy good books, and read them; the best books are the commonest, and the last editions are always the best, if the editors are not blockheads; for they may profit of the former. But take care not to understand editions and title-pages too well. It always smells of pedantry, and not always of learning. What curious books I have, they are indeed but few, shall be at your service. I have some of the Old Collana, and the Macchiavel of 1550. Beware of the Bibliomanie. [Same date.]

CONSTITUTIONAL MONARCHY.--England is now the only monarchy in the world that can properly be said to have a constitution; for the people’s rights and liberties are secured by laws. I cannot reckon Sweden and Poland to be monarchies. [March 29, 1750.]

AIM HIGH.--Aim at perfection in everything, though in most things it is unattainable; however, they who aim at it, and persevere, will come much nearer it than those whose laziness and despondency, make them give it up as unattainable. Magnis tamen excidit ausis is a degree of praise which will always attend a noble and shining temerity, and a much better sign in a young fellow, than serpere humi, tutus nimium timidusque procellæ, for men, as well as women. [May 24, 1750.]

A DUE RETURN.--I heard with great satisfaction the other day, from one who has been lately at Rome, that nobody was better received in the best companies than yourself. The same thing, I dare say, will happen to you at Paris, where they are particularly kind to all strangers who will be civil to them and show a desire of pleasing. But they must be flattered a little, not only by words, but by a seeming preference given to their country, their manners, and their customs; which is but a small price to pay for a very good reception. Were I in Africa, I would pay it to a negro for his good-will. Adieu. [June 5, 1750.]

USE OF ORATORY.--Your trade is to speak well, both in public and in private. The manner of your speaking is full as important as the matter, as more people have ears to be tickled than understandings to judge. Be your productions ever so good, they will be of no use if you stifle and strangle them in their birth. The best compositions of Corelli, if ill executed, and played out of tune, instead of touching, as they do when well performed, would only excite the indignation of the hearers, when murdered by an unskilful performer. But to murder your own productions, and that coram populo, is a Medean cruelty, which Horace absolutely forbids. Remember of what importance Demosthenes, and one of the Gracchi, thought enunciation; read what stress Cicero and Quintilian lay upon it; even the herb-women at Athens were correct judges of it. Oratory with all its graces, that of enunciation in particular, is full as necessary in our government, as it ever was in Greece or Rome. No man can make a fortune or a figure in this country, without speaking, and speaking well in public. [July 9, 1750.]