Two thousand pounds in the last age, with a domestick wife, would go farther than ten thousand in this. Yet settlements are expected, that often, to a mercantile man especially, sink a fortune into uselessness; and pin-money is stipulated for, which makes a wife independent, and destroys love, by putting it out of a man’s power to lay any obligation upon her, that might engage gratitude, and kindle affection. When to all this the card-tables are added, how can a prudent man think of marrying?
And when the worthy men know not where to find wives, must not the sex be left to the foplings, the coxcombs, the libertines of the age, whom they help to make such? And need even these wretches marry to enjoy the conversation of those who render their company so cheap?
And what, after all, is the benefit which the gay coquette obtains by her flutters? As she is approachable by every man without requiring, I will not say incense or adoration, but even common complaisance, every fop treats her as upon the level, looks upon her light airs as invitations, and is on the watch to take the advantage: she has companions indeed, but no lovers; for love is respectful and timorous; and where among all her followers will she find a husband?
Set, dear Sir, before the youthful, the gay, the inconsiderate, the contempt as well as the danger to which they are exposed. At one time or other, women, not utterly thoughtless, will be convinced of the justice of your censure, and the charity of your instruction.
But should your expostulations and reproofs have no effect upon those who are far gone in fashionable folly, they may be retailed from their mouths to their nieces, (marriage will not often have entitled these to daughters,) when they, the meteors of a day, find themselves elbowed off the stage of vanity by other flutterers; for the most admired women cannot have many Tunbridge, many Bath seasons to blaze in; since even fine faces, often seen, are less regarded than new faces, the proper punishment of showy girls for rendering themselves so impolitickly cheap.
I am, Sir,
Your sincere admirer, &c.
() The writer of this paper was Richardson, the Novelist. See Preface.
No. 98. SATURDAY, FEBRUARY 23, 1751.
—— Quæ nec Sarmentus iniquas
Cæsaris ad mensas, nec vilis Galba talisset.
Juv. Sat. v. 3.
Which not Sarmentus brook’d at Cæsar’s board,
Nor grov’ling Galba from his haughty Lord.
Elphinston.
TO THE AUTHOR OF THE RAMBLER.
MR. RAMBLER,
You have often endeavoured to impress upon your readers an observation of more truth than novelty, that life passes, for the most part, in petty transactions; that our hours glide away in trifling amusements and slight gratifications; and that there very seldom emerges any occasion that can call forth great virtue or great abilities.
It very commonly happens that speculation has no influence on conduct. Just conclusions, and cogent arguments, formed by laborious study, and diligent inquiry, are often reposited in the treasuries of memory, as gold in a miser’s chest, useless alike to others and himself. As some are not richer for the extent of their possessions, others are not wiser for the multitude of their ideas.
You have truly described the state of human beings, but it may be doubted whether you have accommodated your precepts to your description; whether you have not generally considered your readers as influenced by the tragick passions, and susceptible of pain or pleasure only from powerful agents, and from great events.
To an author who writes not for the improvement of a single art, or the establishment of a controverted doctrine, but equally intends the advantage and equally courts the perusal of all the classes of mankind, nothing can justly seem unworthy of regard, by which the pleasure of conversation may be increased, and the daily satisfactions of familiar life secured from interruption and disgust.
For this reason you would not have injured your reputation, if you had sometimes descended to the minuter duties of social beings, and enforced the observance of those little civilities and ceremonious delicacies, which, inconsiderable as they may appear to the man of science, and difficult as they may prove to be detailed with dignity, yet contribute to the regulation of the world, by facilitating the intercourse between one man and another, and of which the French have sufficiently testified their esteem, by terming the knowledge and practice of them Sçavoir vivre, The art of living.
Politeness is one of those advantages which we never estimate rightly but by the inconvenience of its loss. Its influence upon the manners is constant and uniform, so that, like an equal motion, it escapes perception. The circumstances of every action are so adjusted to each other, that we do not see where any errour could have been committed, and rather acquiesce in its propriety than admire its exactness.
But as sickness shews us the value of ease, a little familiarity with those who were never taught to endeavour the gratification of others, but regulate their behaviour merely by their own will, will soon evince the necessity of established modes and formalities to the happiness and quiet of common life.
Wisdom and virtue are by no means sufficient, without the supplemental laws of good-breeding, to secure freedom from degenerating to rudeness, or self-esteem from swelling into insolence; a thousand incivilities may be committed, and a thousand offices neglected, without any remorse of conscience or reproach from reason.
The true effect of genuine politeness seems to be rather ease than pleasure. The power of delighting must be conferred by nature, and cannot be delivered by precept, or obtained by imitation; but though it be the privilege of a very small number to ravish and to charm, every man may hope by rules and caution not to give pain, and may, therefore, by the help of good-breeding, enjoy the kindness of mankind, though he should have no claim to higher distinctions.
The universal axiom in which all complaisance is included, and from which flow all the formalities which custom has established in civilized nations, is, That no man shall give any preference to himself. A rule so comprehensive and certain, that, perhaps, it is not easy for the mind to image an incivility, without supposing it to be broken.
There are, indeed, in every place some particular modes of the ceremonial part of good-breeding, which, being arbitrary and accidental, can be learned only by habitude and conversation; such are the forms of salutation, the different gradations of reverence, and all the adjustments of place and precedence. These, however, may be often violated without offence, if it be sufficiently evident, that neither malice nor pride contributed to the failure; but will not atone, however rigidly observed, for the tumour of insolence, or petulance of contempt.
I have, indeed, not found among any part of mankind, less real and rational complaisance, than among those who have passed their time in paying and receiving visits, in frequenting publick entertainments, in studying the exact measures of ceremony, and in watching all the variations of fashionable courtesy.
They know, indeed, at what hour they may beat the door of an acquaintance, how many steps they must attend him towards the gate, and what interval should pass before his visit is returned; but seldom extend their care beyond the exterior and unessential parts of civility, nor refuse their own vanity any gratification, however expensive to the quiet of another.
Trypherus is a man remarkable for splendour and expense; a man, that having been originally placed by his fortune and rank in the first class of the community, has acquired that air of dignity, and that readiness in the exchange of compliments, which courts, balls, and levees, easily confer.
But Trypherus, without any settled purposes of malignity, partly by his ignorance of human nature, and partly by the habit of contemplating with great satisfaction his own grandeur and riches, is hourly giving disgust to those whom chance or expectation subjects to his vanity.
To a man whose fortune confines him to a small house, he declaims upon the pleasure of spacious apartments, and the convenience of changing his lodging-room in different parts of the year; tells him, that he hates confinement; an
d concludes, that if his chamber was less, he should never wake without thinking of a prison.
To Eucretas, a man of birth equal to himself, but of much less estate, he shewed his services of plate, and remarked that such things were, indeed, nothing better than costly trifles, but that no man must pretend to the rank of a gentleman without them; and that for his part, if his estate was smaller, he should not think of enjoying but increasing it, and would inquire out a trade for his eldest son.
He has, in imitation of some more acute observer than himself, collected a great many shifts and artifices by which poverty is concealed; and among the ladies of small fortune, never fails to talk of frippery and slight silks, and the convenience of a general mourning.
I have been insulted a thousand times with a catalogue of his pictures, his jewels, and his rarities, which, though he knows the humble neatness of my habitation, he seldom fails to conclude by a declaration, that wherever he sees a house meanly furnished, he despises the owner’s taste, or pities his poverty.
This, Mr. Rambler, is the practice of Trypherus, by which he is become the terrour of all who are less wealthy than himself, and has raised innumerable enemies without rivalry, and without malevolence.
Yet though all are not equally culpable with Trypherus, it is scarcely possible to find any man who does not frequently, like him, indulge his own pride by forcing others into a comparison with himself when he knows the advantage is on his side, without considering that unnecessarily to obtrude unpleasing ideas, is a species of oppression; and that it is little more criminal to deprive another of some real advantage, than to interrupt that forgetfulness of its absence which is the next happiness to actual possession.
I am, &c.
Eutropius.
No. 99. TUESDAY, FEBRUARY 26, 1751.
Scilicet ingeniis aliqua est concordia junctis,
Et servat studii fœdera quisque sui.
Rusticus agricolam, miles fera bella gerentem,
Rectorem dubiæ navita puppis amat.
Ovid, Ex Pon. v. 59.
Congenial passions souls together bind,
And ev’ry calling mingles with its kind;
Soldier unites with soldier, swain with swain,
The mariner with him that roves the main.
F. Lewis.
It has been ordained by Providence, for the conservation of order in the immense variety of nature, and for the regular propagation of the several classes of life with which the elements are peopled, that every creature should be drawn by some secret attraction to those of his own kind; and that not only the gentle and domestick animals which naturally unite into companies, or co-habit by pairs, should continue faithful to their species; but even those ravenous and ferocious savages which Aristotle observes never to be gregarious, should range mountains and deserts in search of one another, rather than pollute the world with a monstrous birth.
As the perpetuity and distinction of the lower tribes of the creation require that they should be determined to proper mates by some uniform motive of choice, or some cogent principle of instinct, it is necessary, likewise, that man, whose wider capacity demands more gratifications, and who feels in himself innumerable wants, which a life of solitude cannot supply, and innumerable powers to which it cannot give employment, should be led to suitable companions by particular influence; and among many beings of the same nature with himself, he may select some for intimacy and tenderness, and improve the condition of his existence, by superadding friendship to humanity, and the love of individuals to that of the species.
Other animals are so formed, that they seem to contribute very little to the happiness of each other, and know neither joy, nor grief, nor love, nor hatred, but as they are urged by some desire immediately subservient either to the support of their own lives, or to the continuation of their race; they therefore seldom appear to regard any of the minuter discriminations which distinguish creatures of the same kind from one another.
But if man were to feel no incentives to kindness, more than his general tendency to congenial nature, Babylon or London, with all their multitudes, would have to him the desolation of a wilderness; his affections, not compressed into a narrower compass, would vanish, like elemental fire, in boundless evaporation; he would languish in perpetual insensibility, and though he might, perhaps, in the first vigour of youth, amuse himself with the fresh enjoyments of life, yet, when curiosity should cease, and alacrity subside, he would abandon himself to the fluctuations of chance, without expecting help against any calamity, or feeling any wish for the happiness of others.
To love all men is our duty, so far as it includes a general habit of benevolence, and readiness of occasional kindness; but to love all equally is impossible; at least impossible without the extinction of those passions which now produce all our pains and all our pleasures; without the disuse, if not the abolition, of some of our faculties, and the suppression of all our hopes and fears in apathy and indifference.
The necessities of our condition require a thousand offices of tenderness, which mere regard for the species will never dictate. Every man has frequent grievances which only the solicitude of friendship will discover and remedy, and which would remain for ever unheeded in the mighty heap of human calamity, were it only surveyed by the eye of general benevolence equally attentive to every misery.
The great community of mankind is, therefore, necessarily broken into smaller independent societies; these form distinct interests, which are too frequently opposed to each other, and which they who have entered into the league of particular governments falsely think it virtue to promote, however destructive to the happiness of the rest of the world.
Such unions are again separated into subordinate classes and combinations, and social life is perpetually branched out into minuter subdivisions, till it terminates in the last ramifications of private life.
That friendship may at once be fond and lasting, it has been already observed in these papers, that a conformity of inclinations is necessary. No man can have much kindness for him by whom he does not believe himself esteemed, and nothing so evidently proves esteem as imitation.
That benevolence is always strongest which arises from participation of the same pleasures, since we are naturally most willing to revive in our minds the memory of persons, with whom the idea of enjoyment is connected.
It is commonly, therefore, to little purpose that any one endeavours to ingratiate himself with such as he cannot accompany in their amusements and diversions. Men have been known to rise to favour and to fortune, only by being skilful in the sports with which their patron happened to be delighted, by concurring with his taste for some particular species of curiosities, by relishing the same wine, or applauding the same cookery.
Even those whom wisdom or virtue have placed above regard to such petty recommendations, must nevertheless be gained by similitude of manners. The highest and noblest enjoyment of familiar life, the communication of knowledge, and reciprocation of sentiments, must always pre-suppose a disposition to the same inquiry, and delight in the same discoveries.
With what satisfaction could the politician lay his schemes for the reformation of laws, or his comparisons of different forms of government, before the chemist, who has never accustomed his thoughts to any other object than salt and sulphur? or how could the astronomer, in explaining his calculations and conjectures, endure the coldness of a grammarian, who would lose sight of Jupiter and all his satellites, for a happy etymology of an obscure word, or a better explication of a controverted line?
Every man loves merit of the same kind with his own, when it is not likely to hinder his advancement or his reputation; for he not only best understands the worth of those qualities which he labours to cultivate, or the usefulness of the art which he practises with success, but always feels a reflected pleasure from the praises, which, though given to another, belong equally to himself.
There is, indeed, no need of research and refinement to discover that men must genera
lly select their companions from their own state of life, since there are not many minds furnished for great variety of conversation, or adapted to multiplicity of intellectual entertainments.
The sailor, the academick, the lawyer, the mechanick, and the courtier, have all a cast of talk peculiar to their own fraternity; have fixed their attention upon the same events, have been engaged in affairs of the same sort, and made use of allusions and illustrations which themselves only can understand.
To be infected with the jargon of a particular profession, and to know only the language of a single rank of mortals, is indeed sufficiently despicable. But as limits must be always set to the excursions of the human mind, there will be some study which every man more zealously prosecutes, some darling subject on which he is principally pleased to converse; and he that can most inform or best understand him, will certainly be welcomed with particular regard.
Such partiality is not wholly to be avoided, nor is it culpable, unless suffered so far to predominate as to produce aversion from every other kind of excellence, and to shade the lustre of dissimilar virtues. Those, therefore, whom the lot of life has conjoined, should endeavour constantly to approach towards the inclination of each other, invigorate every motion of concurrent desire, and fan every spark of kindred curiosity.
It has been justly observed, that discord generally operates in little things; it is inflamed to its utmost vehemence by contrariety of taste, oftener than of principles; and might therefore commonly be avoided by innocent conformity, which, if it was not at first the motive, ought always to be the consequence of indissoluble union.
No. 100. SATURDAY, MARCH 2, 1751.
Omne vafer vitium ridenti Flaccus amico
Complete Works of Samuel Johnson Page 69
