Letters to His Son on the Art of Becoming a Man of the World and a Gentleman (Письма к сыну – полный вариант)

by Филип Дормер Стенхоп Честерфилд

  LETTER XXXVI

  LONDON, April 15, O. S. 1748

  DEAR BOY: Though I have no letters from you to acknowledge since my last to you, I will not let three posts go from hence without a letter from me. My affection always prompts me to write to you; and I am encouraged to do it, by the hopes that my letters are not quite useless. You will probably receive this in the midst of the diversions of Leipsig fair; at which, Mr. Harte tells me, that you are to shine in fine clothes, among fine folks. I am very glad of it, as it is time that you should begin to be formed to the manners of the world in higher life. Courts are the best schools for that sort of learning. You are beginning now with the outside of a court; and there is not a more gaudy one than that of Saxony. Attend to it, and make your observations upon the turn and manners of it, that you may hereafter compare it with other courts which you will see; And, though you are not yet able to be informed, or to judge of the political conduct and maxims of that court, yet you may remark the forms, the ceremonies, and the exterior state of it. At least see everything that you can see, and know everything that you can know of it, by asking questions. See likewise everything at the fair, from operas and plays, down to the Savoyard's raree-shows.

  Everything is worth seeing once; and the more one sees, the less one either wonders or admires.

  Make my compliments to Mr. Harte, and tell him that I have just now received his letter, for which I thank him. I am called away, and my letter is therefore very much shortened. Adieu.

  I am impatient to receive your answers to the many questions that I have asked you.

  LETTER XXXVII

  LONDON, April 26, O. S. 1748.

  DEAR BOY: I am extremely pleased with your continuation of the history of the Reformation; which is one of those important eras that deserves your utmost attention, and of which you cannot be too minutely informed. You have, doubtless, considered the causes of that great event, and observed that disappointment and resentment had a much greater share in it, than a religious zeal or an abhorrence of the errors and abuses of popery.

  Luther, an Augustine monk, enraged that his order, and consequently himself, had not the exclusive privilege of selling indulgences, but that the Dominicans were let into a share of that profitable but infamous trade, turns reformer, and exclaims against the abuses, the corruption, and the idolatry, of the church of Rome; which were certainly gross enough for him to have seen long before, but which he had at least acquiesced in, till what he called the rights, that is, the profit, of his order came to be touched. It is true, the church of Rome furnished him ample matter for complaint and reformation, and he laid hold of it ably.

  This seems to me the true cause of that great and necessary, work; but whatever the cause was, the effect was good; and the Reformation spread itself by its own truth and fitness; was conscientiously received by great numbers in Germany, and other countries; and was soon afterward mixed up with the politics of princes; and, as it always happens in religious disputes, became the specious covering of injustice and ambition.

  Under the pretense of crushing heresy, as it was called, the House of Austria meant to extend and establish its power in the empire; as, on the other hand, many Protestant princes, under the pretense of extirpating idolatry, or at least of securing toleration, meant only to enlarge their own dominions or privileges. These views respectively, among the chiefs on both sides, much more than true religious motives, continued what were called the religious wars in Germany, almost uninterruptedly, till the affairs of the two religions were finally settled by the treaty of Munster.

  Were most historical events traced up to their true causes, I fear we should not find them much more noble or disinterested than Luther's disappointed avarice; and therefore I look with some contempt upon those refining and sagacious historians, who ascribe all, even the most common events, to some deep political cause; whereas mankind is made up of inconsistencies, and no man acts invariably up to his predominant character. The wisest man sometimes acts weakly, and the weakest sometimes wisely. Our jarring passions, our variable humors, nay, our greater or lesser degree of health and spirits, produce such contradictions in our conduct, that, I believe, those are the oftenest mistaken, who ascribe our actions to the most seemingly obvious motives; and I am convinced, that a light supper, a good night's sleep, and a fine morning, have sometimes made a hero of the same man, who, by an indigestion, a restless night, and rainy morning, would, have proved a coward. Our best conjectures, therefore, as to the true springs of actions, are but very uncertain; and the actions themselves are all that we must pretend to know from history. That Caesar was murdered by twenty-three conspirators, I make no doubt: but I very much doubt that their love of liberty, and of their country, was their sole, or even principal motive; and I dare say that, if the truth were known, we should find that many other motives at least concurred, even in the great Brutus himself; such as pride, envy, personal pique, and disappointment. Nay, I cannot help carrying my Pyrrhonism still further, and extending it often to historical facts themselves, at least to most of the circumstances with which they are related; and every day's experience confirms me in this historical incredulity. Do we ever hear the most recent fact related exactly in the same way, by the several people who were at the same time eyewitnesses of it? No. One mistakes, another misrepresents, and others warp it a little to their own, turn of mind, or private views. A man who has been concerned in a transaction will not write it fairly; and a man who has not, cannot. But notwithstanding all this uncertainty, history is not the less necessary to be known, as the best histories are taken for granted, and are the frequent subjects both of conversation and writing. Though I am convinced that Caesar's ghost never appeared to Brutus, yet I should be much ashamed to be ignorant of that fact, as related by the historians of those times. Thus the Pagan theology is universally received as matter for writing and conversation, though believed now by nobody; and we talk of Jupiter, Mars, Apollo, etc., as gods, though we know, that if they ever existed at all, it was only as mere mortal men. This historical Pyrrhonism, then, proves nothing against the study and knowledge of history; which, of all other studies, is the most necessary for a man who is to live in the world. It only points out to us, not to be too decisive and peremptory; and to be cautious how we draw inferences for our own practice from remote facts, partially or ignorantly related; of which we can, at best, but imperfectly guess, and certainly not know the real motives. The testimonies of ancient history must necessarily be weaker than those of modern, as all testimony grows weaker and weaker, as it is more and more remote from us. I would therefore advise you to study ancient history, in general, as other people, do; that is, not to be ignorant of any or those facts which are universally received, upon the faith of the best historians; and whether true or false, you have them as other people have them. But modern history, I mean particularly that of the last three centuries, is what I would have you apply to with the greatest attention and exactness. There the probability of coming at the truth is much greater, as the testimonies are much more recent; besides, anecdotes, memoirs, and original letters, often come to the aid of modern history. The best memoirs that I know of are those of Cardinal de Retz, which I have once before recommended to you; and which I advise you to read more than once, with attention. There are many political maxims in these memoirs, most of which are printed in italics; pray attend to, and remember them. I never read them but my own experience confirms the truth of them. Many of them seem trifling to people who are not used to business; but those who are, feel the truth of them.

  It is time to put an end to this long rambling letter; in which if any one thing can be of use to you, it will more than pay the trouble I have taken to write it. Adieu! Yours.

  LETTER XXXVIII

  LONDON, May 10, O. S. 1748.

  DEAR BOY: I reckon that this letter will find you just returned from Dresden, where you have made your first court caravanne. What inclination for courts this taste of them may have given you, I cann
ot tell; but this I think myself sure of, from your good sense, that in leaving Dresden, you have left dissipation too; and have resumed at Leipsig that application which, if you like courts, can alone enable you to make a good figure at them. A mere courtier, without parts or knowledge, is the most frivolous and contemptible of all beings; as, on the other hand, a man of parts and knowledge, who acquires the easy and noble manners of a court, is the most perfect. It is a trite, commonplace observation, that courts are the seats of falsehood and dissimulation. That, like many, I might say most, commonplace observations, is false. Falsehood and dissimulation are certainly to be found at courts; but where are they not to be found? Cottages have them, as well as courts; only with worse manners. A couple of neighboring farmers in a village will contrive and practice as many tricks, to over-reach each other at the next market, or to supplant each other in the favor, of the squire, as any two courtiers can do to supplant each other in the favor of their prince.

  Whatever poets may write, or fools believe, of rural innocence and truth, and of the perfidy of courts, this is most undoubtedly true that shepherds and ministers are both men; their nature and passions the same, the modes of them only different.

  Having mentioned commonplace observations, I will particularly caution you against either using, believing, or approving them. They are the common topics of witlings and coxcombs; those, who really have wit, have the utmost contempt for them, and scorn even to laugh at the pert things that those would-be wits say upon such subjects.

  Religion is one of their favorite topics; it is all priest-craft; and an invention contrived and carried on by priests of all religions, for their own power and profit; from this absurd and false principle flow the commonplace, insipid jokes, and insults upon the clergy. With these people, every priest, of every religion, is either a public or a concealed unbeliever, drunkard, and whoremaster; whereas, I conceive, that priests are extremely like other men, and neither the better nor the worse for wearing a gown or a surplice: but if they are different from other people, probably it is rather on the side of religion and morality, or, at least, decency, from their education and manner of life.

  Another common topic for false wit, and cool raillery, is matrimony. Every man and his wife hate each other cordially, whatever they may pretend, in public, to the contrary. The husband certainly wishes his wife at the devil, and the wife certainly cuckolds her husband. Whereas, I presume, that men and their wives neither love nor hate each other the more, upon account of the form of matrimony which has been said over them. The cohabitation, indeed, which is the consequence of matrimony, makes them either love or hate more, accordingly as they respectively deserve it; but that would be exactly the same between any man and woman who lived together without being married.

  These and many other commonplace reflections upon nations or professions in general (which are at least as often false as true), are the poor refuge of people who have neither wit nor invention of their own, but endeavor to shine in company by second-hand finery. I always put these pert jackanapes out of countenance, by looking extremely grave, when they expect that I should laugh at their pleasantries; and by saying WELL, AND SO, as if they had not done, and that the sting were still to come. This disconcerts them, as they have no resources in themselves, and have but one set of jokes to live upon. Men of parts are not reduced to these shifts, and have the utmost contempt for them, they find proper subjects enough for either useful or lively conversations; they can be witty without satire or commonplace, and serious without being dull. The frequentation of courts checks this petulancy of manners; the good-breeding and circumspection which are necessary, and only to be learned there, correct those pertnesses. I do not doubt but that you are improved in your manners by the short visit which you have made at Dresden; and the other courts, which I intend that you shall be better acquainted with, will gradually smooth you up to the highest polish. In courts, a versatility of genius and softness of manners are absolutely necessary; which some people mistake for abject flattery, and having no opinion of one's own; whereas it is only the decent and genteel manner of maintaining your own opinion, and possibly of bringing other people to it. The manner of doing things is often more important than the things themselves; and the very same thing may become either pleasing or offensive, by the manner of saying or doing it. 'Materiam superabat opus', is often said of works of sculpture; where though the materials were valuable, as silver, gold, etc., the workmanship was still more so. This holds true, applied to manners; which adorn whatever knowledge or parts people may have; and even make a greater impression upon nine in ten of mankind, than the intrinsic value of the materials. On the other hand, remember, that what Horace says of good writing is justly applicable to those who would make a good figure in courts, and distinguish themselves in the shining parts of life; 'Sapere est principium et fons'. A man who, without a good fund of knowledge and parts, adopts a court life, makes the most ridiculous figure imaginable. He is a machine, little superior to the court clock; and, as this points out the hours, he points out the frivolous employment of them. He is, at most, a comment upon the clock; and according to the hours that it strikes, tells you now it is levee, now dinner, now supper time, etc. The end which I propose by your education, and which (IF YOU PLEASE) I shall certainly attain, is to unite in you all the knowledge of a scholar with the manners of a courtier; and to join, what is seldom joined by any of my countrymen, books and the world. They are commonly twenty years old before they have spoken to anybody above their schoolmaster, and the fellows of their college. If they happen to have learning, it is only Greek and Latin, but not one word of modern history, or modern languages. Thus prepared, they go abroad, as they call it; but, in truth, they stay at home all that while; for being very awkward, confoundedly ashamed, and not speaking the languages, they go into no foreign company, at least none good; but dine and sup with one another only at the tavern. Such examples, I am sure, you will not imitate, but even carefully avoid. You will always take care to keep the best company in the place where you are, which is the only use of traveling: and (by the way) the pleasures of a gentleman are only to be found in the best company; for that not which low company, most falsely and impudently, call pleasure, is only the sensuality of a swine.

  I ask hard and uninterrupted study from you but one year more; after that, you shall have every day more and more time for your amusements. A few hours each day will then be sufficient for application, and the others cannot be better employed than in the pleasures of good company. Adieu.

  LETTER XXXIX

  LONDON, May 31, O. S. 1748.

  DEAR BOY: I received yesterday your letter of the 16th, N. S., and have, in consequence of it, written this day to Sir Charles Williams, to thank him for all the civilities he has shown you. Your first setting out at court has, I find, been very favorable; and his Polish Majesty has distinguished you. I hope you received that mark of distinction with respect and with steadiness, which is the proper behavior of a man of fashion. People of a low, obscure education cannot stand the rays of greatness; they are frightened out of their wits when kings and great men speak to them; they are awkward, ashamed, and do not know what nor how to answer; whereas, 'les honnetes gens' are not dazzled by superior rank: they know, and pay all the respect that is due to it; but they do it without being disconcerted; and can converse just as easily with a king as with any one of his subjects. That is the great advantage of being introduced young into good company, and being used early to converse with one's superiors. How many men have I seen here, who, after having had the full benefit of an English education, first at school, and then at the university, when they have been presented to the king, did not know whether they stood upon their heads or their heels! If the king spoke to them, they were annihilated; they trembled, endeavored to put their hands in their pockets, and missed them; let their hats fall, and were ashamed to take them up; and in short, put themselves in every attitude but the right, that is, the easy and natural one. The charact
eristic of a well-bred man, is to converse with his inferiors without insolence, and with his superiors with respect and ease. He talks to kings without concern; he trifles with women of the first condition with familiarity, gayety, but respect; and converses with his equals, whether he is acquainted with them or not, upon general common topics, that are not, however, quite frivolous, without the least concern of mind or awkwardness of body: neither of which can appear to advantage, but when they are perfectly easy.