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 by 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.
