I should wish that you were polished before you go to Berlin; where, as you will be in a great deal of good company, I would have you have the right manners for it. It is a very considerable article to have 'le ton de la bonne compagnie', in your destination particularly. The principal business of a foreign minister is, to get into the secrets, and to know all 'les allures' of the courts at which he resides; this he can never bring about but by such a pleasing address, such engaging manners, and such an insinuating behavior, as may make him sought for, and in some measure domestic, in the best company and the best families of the place. He will then, indeed, be well informed of all that passes, either by the confidences made him, or by the carelessness of people in his company, who are accustomed to look upon him as one of them, and consequently are not upon their guard before him. For a minister who only goes to the court he resides at, in form, to ask an audience of the prince or the minister upon his last instructions, puts them upon their guard, and will never know anything more than what they have a mind that he should know. Here women may be put to some use. A king's mistress, or a minister's wife or mistress, may give great and useful informations; and are very apt to do it, being proud to show that they have been trusted. But then, in this case, the height of that sort of address, which, strikes women, is requisite; I mean that easy politeness, genteel and graceful address, and that 'exterieur brilliant' which they cannot withstand. There is a sort of men so like women, that they are to be taken just in the same way; I mean those who are commonly called FINE MEN; who swarm at all courts; who have little reflection, and less knowledge; but, who by their good breeding, and 'train-tran' of the world, are admitted into all companies; and, by the imprudence or carelessness of their superiors, pick up secrets worth knowing, which are easily got out of them by proper address. Adieu.
LETTER LIII
BATH, October 12, O. S. 1748.
DEAR BOY: I came here three days ago upon account of a disorder in my stomach, which affected my head and gave me vertigo. I already find myself something better; and consequently do not doubt but that the course of these waters will set me quite right. But however and wherever I am, your welfare, your character, your knowledge, and your morals, employ my thoughts more than anything that can happen to me, or that I can fear or hope for myself. I am going off the stage, you are coming upon it; with me what has been, has been, and reflection now would come too late; with you everything is to come, even, in some manner, reflection itself; so that this is the very time when my reflections, the result of experience, may be of use to you, by supplying the want of yours. As soon as you leave Leipsig, you will gradually be going into the great world; where the first impressions that you shall give of yourself will be of great importance to you; but those which you shall receive will be decisive, for they always stick. To keep good company, especially at your first setting out, is the way to receive good impressions. If you ask me what I mean by good company, I will confess to you that it is pretty difficult to define; but I will endeavor to make you understand it as well as I can.
Good company is not what respective sets of company are pleased either to call or think themselves, but it is that company which all the people of the place call, and acknowledge to be, good company, notwithstanding some objections which they may form to some of the individuals who compose it. It consists chiefly (but by no means without exception) of people of considerable birth, rank, and character; for people of neither birth nor rank are frequently, and very justly admitted into it, if distinguished by any peculiar merit, or eminency in any liberal art or science. Nay, so motly a thing is good company, that many people, without birth, rank, or merit, intrude into it by their own forwardness, and others slide into it by the protection of some considerable person; and some even of indifferent characters and morals make part of it. But in the main, the good part preponderates, and people of infamous and blasted characters are never admitted. In this fashionable good company, the best manners and the best language of the place are most unquestionably to be learned; for they establish and give the tone to both, which are therefore called the language and manners of good company: there being no legal tribunal to ascertain either.
A company, consisting wholly of people of the first quality, cannot, for that reason, be called good company, in the common acceptation of the phrase, unless they are, into the bargain, the fashionable and accredited company of the place; for people of the very first quality can be as silly, as ill-bred, and as worthless, as people of the meanest degree. On the other hand, a company consisting entirely of people of very low condition, whatever their merit or parts may be, can never be called good company; and consequently should not be much frequented, though by no means despised.
A company wholly composed of men of learning, though greatly to be valued and respected, is not meant by the words GOOD COMPANY; they cannot have the easy manners and, 'tournure' of the world, as they do not live in it. If you can bear your part well in such a company, it is extremely right to be in it sometimes, and you will be but more esteemed in other companies, for having a place in that. But then do not let it engross you; for if you do, you will be only considered as one of the 'literati' by profession; which is not the way either, to shine, or rise in the world.
The company of professed wits and pests is extremely inviting to most young men; who if they have wit themselves, are pleased with it, and if they have none, are sillily proud of being one of it: but it should be frequented with moderation and judgment, and you should by no means give yourself up to it. A wit is a very unpopular denomination, as it carries terror along with it; and people in general are as much afraid of a live wit, in company, as a woman is of a gun, which she thinks may go off of itself, and do her a mischief. Their acquaintance is, however, worth seeking, and their company worth frequenting; but not exclusively of others, nor to such a degree as to be considered only as one of that particular set.
But the company, which of all others you should most carefully avoid, is that low company, which, in every sense of the word, is low indeed; low in rank, low in parts, low in manners, and low in merit. You will, perhaps, be surprised that I should think it necessary to warn you against such company, but yet I do not think it wholly, unnecessary, from the many instances which I have seen of men of sense and rank, discredited, verified, and undone, by keeping such company.
Vanity, that source of many of our follies, and of some of our crimes, has sunk many a man into company, in every light infinitely, below himself, for the sake of being the first man in it. There he dictates, is applauded, admired; and, for the sake of being the Coryphceus of that wretched chorus, disgraces and disqualifies himself soon for any better company. Depend upon it, you will sink or rise to the level of the company which you commonly keep: people will judge of you, and not unreasonably, by that. There is good sense in the Spanish saying, "Tell me whom you live with, and I will tell you who you are." Make it therefore your business, wherever you are, to get into that company which everybody in the place allows to be the best company next to their own; which is the best definition that I can give you of good company. But here, too, one caution is very necessary, for want of which many young men have been ruined, even in good company.
Good company (as I have before observed) is composed of a great variety of fashionable people, whose characters and morals are very different, though their manners are pretty much the same. When a young man, new in the world, first gets into that company, he very rightly determines to conform to, and imitate it. But then he too often, and fatally, mistakes the objects of his imitation. He has often heard that absurd term of genteel and fashionable vices. He there sees some people who shine, and who in general are admired and esteemed; and observes that these people are whoremasters, drunkards, or gamesters, upon which he adopts their vices, mistaking their defects for their perfections, and thinking that they owe their fashions and their luster to those genteel vices. Whereas it is exactly the reverse; for these people have acquired their reputation b
y their parts, their learning, their good-breeding, and other real accomplishments: and are only blemished and lowered, in the opinions of all reasonable people, and of their own, in time, by these genteel and fashionable vices. A whoremaster, in a flux, or without a nose, is a very genteel person, indeed, and well worthy of imitation. A drunkard, vomiting up at night the wine of the day, and stupefied by the headache all the next, is, doubtless, a fine model to copy from. And a gamester, tearing his hair, and blaspheming, for having lost more than he had in the world, is surely a most amiable character. No; these are alloys, and great ones too, which can never adorn any character, but will always debase the best. To prove this, suppose any man, without parts and some other good qualities, to be merely a whoremaster, a drunkard, or a gamester; how will he be looked upon by all sorts of people? Why, as a most contemptible and vicious animal. Therefore it is plain, that in these mixed characters, the good part only makes people forgive, but not approve, the bad.
I will hope and believe that you will have no vices; but if, unfortunately, you should have any, at least I beg of you to be content with your own, and to adopt no other body's.
The adoption of vice has, I am convinced, ruined ten times more young men than natural inclinations.
As I make no difficulty of confessing my past errors, where I think the confession may be of use to you, I will own that when I first went to the university, I drank and smoked, notwithstanding the aversion I had to wine and tobacco, only because I thought it genteel, and that it made me look like a man. When I went abroad, I first went to The Hague, where gaming was much in fashion, and where I observed that many people of shining rank and character gamed too. I was then young enough, and silly enough, to believe that gaming was one of their accomplishments; and, as I aimed at perfection, I adopted gaming as a necessary step to it. Thus I acquired by error the habit of a vice which, far from adorning my character, has, I am conscious, been a great blemish in it.
Imitate then, with discernment and judgment, the real perfections of the good company into which you may get; copy their politeness, their carriage, their address, and the easy and well-bred turn of their conversation; but remember that, let them shine ever so bright, their vices, if they have any, are so many spots which you would no more imitate, than you would make an artificial wart upon your face, because some very handsome man had the misfortune to have a natural one upon his: but, on the contrary, think how much handsomer he would have been without it.
Having thus confessed some of my 'egaremens', I will now show you a little of my right side. I always endeavored to get into the best company wherever I was, and commonly succeeded. There I pleased to some degree by showing a desire to please. I took care never to be absent or 'distrait'; but on the contrary, attended to everything that was said, done, or even looked, in company; I never failed in the minutest attentions and was never 'journalier'. These things, and not my 'egaremens', made me fashionable. Adieu! This letter is full long enough.
LETTER LIV
BATH, October 19, O. S. 1748.
DEAR BOY: Having in my last pointed out what sort of company you should keep, I will now give you some rules for your conduct in it; rules which my own experience and observation enable me to lay down, and communicate to you, with some degree of confidence. I have often given you hints of this kind before, but then it has been by snatches; I will now be more regular and methodical. I shall say nothing with regard to your bodily carriage and address, but leave them to the care of your dancing-master, and to your own attention to the best models; remember, however, that they are of consequence.
Talk often, but never long: in that case, if you do not please, at least you are sure not to tire your hearers. Pay your own reckoning, but do not treat the whole company; this being one of the very few cases in which people do not care to be treated, everyone being fully convinced that he has wherewithal to pay.
Tell stories very seldom, and absolutely never but where they are very apt and very short. Omit every circumstance that is not material, and beware of digressions. To have frequent recourse to narrative betrays great want of imagination.
Never hold anybody by the button or the hand, in order to be heard out; for, if people are not willing to hear you, you had much better hold your tongue than them.
Most long talkers single out some one unfortunate man in company (commonly him whom they observe to be the most silent, or their next neighbor) to whisper, or at least in a half voice, to convey a continuity of words to. This is excessively ill-bred, and in some degree a fraud; conversation-stock being a joint and common property. But, on the other hand, if one of these unmerciful talkers lays hold of you, hear him with patience (and at least seeming attention), if he is worth obliging; for nothing will oblige him more than a patient hearing, as nothing would hurt him more than either to leave him in the midst of his discourse, or to discover your impatience under your affliction.
Take, rather than give, the tone of the company you are in. If you have parts, you will show them, more or less, upon every subject; and if you have not, you had better talk sillily upon a subject of other people's than of your own choosing.
Avoid as much as you can, in mixed companies, argumentative, polemical conversations; which, though they should not, yet certainly do, indispose for a time the contending parties toward each other; and, if the controversy grows warm and noisy, endeavor to put an end to it by some genteel levity or joke. I quieted such a conversation-hubbub once, by representing to them that, though I was persuaded none there present would repeat, out of company, what passed in it, yet I could not answer for the discretion of the passengers in the street, who must necessarily hear all that was said.
Above all things, and upon all occasions, avoid speaking of yourself, if it be possible. Such is the natural pride and vanity of our hearts, that it perpetually breaks out, even in people of the best parts, in all the various modes and figures of the egotism.
Some, abruptly, speak advantageously of themselves, without either pretense or provocation. They are impudent. Others proceed more artfully, as they imagine; and forge accusations against themselves, complain of calumnies which they never heard, in order to justify themselves, by exhibiting a catalogue of their many virtues. They acknowledge it may, indeed, seem odd that they should talk in that manner of themselves; it is what they do not like, and what they never would have done; no; no tortures should ever have forced it from them, if they had, not been thus unjustly and monstrously accused. But, in these cases; justice is surely due to one's self, as well as to others; and when our character is attacked, we may say in our own justification, what otherwise we never would have said. This thin veil of Modesty drawn before Vanity, is much too transparent to conceal it, even from very moderate discernment.
Others go more modestly and more slyly still (as they think) to work; but in my mind still more ridiculously. They confess themselves (not without some degree of shame and confusion) into all the Cardinal Virtues, by first degrading them into weaknesses and then owning their misfortune in being made up of those weaknesses. They cannot see people suffer without sympathizing with, and endeavoring to help them. They cannot see people want, without relieving them, though truly their own circumstances cannot very well afford it. They cannot help speaking truth, though they know all the imprudence of it. In short, they know that, with all these weaknesses, they are not fit to live in the world, much less to thrive in it. But they are now too old to change, and must rub on as well as they can. This sounds too ridiculous and 'outre', almost, for the stage; and yet, take my word for it, you will frequently meet with it upon the common stage of the world. And here I will observe, by the bye, that you will often meet with characters in nature so extravagant, that a discreet dramatist would not venture to set them upon the stage in their true and high coloring.
This principle of vanity and pride is so strong in human nature that it descends even to the lowest objects; and one often sees people angling for praise, where, admitting all they say
to be true (which, by the way, it seldom is), no just praise is to be caught. One man affirms that he has rode post an hundred miles in six hours; probably it is a lie: but supposing it to be true, what then? Why he is a very good post-boy, that is all. Another asserts, and probably not without oaths, that he has drunk six or eight bottles of wine at a sitting; out of charity, I will believe him a liar; for, if I do not, I must think him a beast.
Such, and a thousand more, are the follies and extravagances, which vanity draws people into, and which always defeat their own purpose; and as Waller says, upon another subject,-
Letters to His Son on the Art of Becoming a Man of the World and a Gentleman (Письма к сыну – полный вариант) Page 15
