influence in promoting cleanliness; and, joined with industry, produces a surprising neatness and cleanness among people of business: men of figure and fashion, who generally resort to the Hague, the seat of government, are not so cleanly. On the other hand, the French are less cleanly than the English, though not less industrious. But the lower classes of people being in England more at their ease than in France, have a greater taste for living well, and in particular for keeping themselves clean.†<330>
A beard gives to the countenance a rough and fierce air, suited to the manners of a rough and fierce people. The same face without a beard appears milder; for which reason, a beard becomes unfashionable in a polished nation. Demosthenes, the orator, lived in the same period with Alexander the Great, at which time the Greeks began to leave off beards. A bust, however, of that orator, found in Herculaneum, has a beard, which must either have been done for him when he was young, or from reluctance in an old man to a new fashion. Barbers were brought to Rome from Sicily the 454th year after the building of Rome. And it must relate to a time after that period what Aulus Gellius says(a), that people accused of any crime, were prohibited to shave their beards till they were absolved. From Hadrian downward, the Roman Emperors wore beards. Julius Capitolinus reproaches the Emperor Verus for cutting his beard at the instigation of a concubine. All the Roman generals wore beards in Justinian’s<331> time(b). The Pope shaved his beard, which was held a manifest apostasy by the Greek church, because Moses, Jesus Christ, and even God the Father, were always drawn with beards by the Greek and Latin painters. Upon the dawn of smooth manners in France, the beaus cut the beard into shapes, and curled the whiskers. That fashion produced a whimsical effect: men of gravity left off beards altogether. A beard, in its natural shape, was too fierce even for them; and they could not for shame copy after the beaus. This accounts for a regulation, anno 1534, of the University of Paris, forbidding the professors to wear a beard.5
Language, when brought to any perfection among a polished people, may justly be considered as one of the fine arts; and, in that view, is handled above. But, considered as a branch of external behaviour, it belongs to the present sketch. Every part of external behaviour is influenced by temper and disposition, and speech more than any other part. In Elements of Criticism(c) it is observed, that an emotion<332> in many instances bears a resemblance to its cause. The like holds universally in all the natural sounds prompted by passion. Let a passion be bold, rough, cheerful, tender, or humble, still it holds, that the natural sounds prompted by it, are in the same tone: and hence the reason why these sounds are the same in all languages. Some slight resemblance of the same kind is discoverable in many artificial sounds. The language of a savage is harsh; of polite people, smooth; and of women, soft and musical. The tongues of savage nations abound in gutturals, or in nasals: yet one would imagine that such words, being pronounced with difficulty, should be avoided by savages, as they are by children. But temper prevails, and suggests to savages harsh sounds, conformable to their roughness. The Esquimaux have a language composed of the harshest gutturals; and the languages of the northern European nations are not remarkably smoother. The Scotch peasants are a frank and plain people; and their dialect is in the tone of their character. The Huron tongue hath stateliness and energy<333> above most known languages, which is more conformable to the elevation of their sentiments, than to their present low condition. Thus the manners of a people may, in some measure, be gathered from their language. Nay, manners may frequently be gathered from single words. The Hebrew word LECHOM signifies both food and fighting; and TEREPH signifies both food and plunder. KARAB signifies to draw near to one, and signifies also to fight. The Greek word LEIA, which signified originally spoil procured by war or piracy, came to signify wealth. And the great variety of Greek words signifying good and better, signified originally strong and violent.
Government, according to its different kinds, hath considerable influence in forming the tone of a language. Language in a democracy is commonly rough and coarse; in an aristocracy, manly and plain; in a monarchy, courteous and insinuating; in despotism, imperious with respect to inferiors, and humble with respect to superiors. The government of the Greek empire is well represented in<334> Justinian’s edicts, termed Novellae Constitutiones; the style of which is stiff, formal, and affectedly stately, but destitute of order, of force, and of ligament. About three centuries ago, Tuscany was filled with small republics, whose dialect was manly and plain. Its rough tones were purged off by their union under the Great Duke of Tuscany; and the Tuscan dialect has arrived nearer to perfection than any other in Italy. The tone of the French language is well suited to the nature of its government: every man is politely submissive to those above him; and this tone forms the character of the language in general, so as even to regulate the tone of the few who have occasion to speak with authority. The freedom of the English government forms the manners of the people: the English language is accordingly more manly and nervous than the French, and abounds more with rough sounds. The Lacedemonians of old, a proud and austere people, affected to talk with brevity, in the tone of command more than of advice; and hence the Laconic style, dry but masculine. The Attic<335> style is more difficult to be accounted for: it is sweet and copious, and had a remarkable delicacy above the style of any other nation. And yet the democracy of Athens produced rough manners; witness the comedies of Aristophanes, and the orations of Eschines and Demosthenes. We are not so intimately acquainted with the Athenians, as to account for the difference between their language and their manners. We are equally at a loss about the Russian tongue, which, notwithstanding the barbarity of the people, is smooth and sonorous: and, though the Malayans are the fiercest people in the universe, their language is the softest of all that are spoken in Asia. All that can be said is, that the operation of a general cause may be disturbed by particular circumstances. Languages resemble tides: the influence of the moon, which is the general cause of tides, is in several instances overbalanced by particular causes acting in opposition.
There may be observed in some savage tribes a certain refinement of language that might do honour to a polished people. The Canadians never give a man his proper<336> name, in speaking to him. If he be a relation, he is addressed to in that quality: if a stranger, the speaker gives him some appellation that marks affection; such as brother, cousin, friend.
In early times, people lived in a very simple manner, ignorant of such habitual wants as are commonly termed luxury. Rebecca, Rachel, and the daughters of Jethro, tended their father’s flocks: they were really shepherdesses. Young women of fashion drew water from the well with their own hands. The joiner who made the bridal bed of Ulysses, was Ulysses himself(a). The Princess Nausicaa washes the family-clothes; and the Princes her brothers, upon her return, unyoke the car, and carry in the clothes(b). Queens, and even female deities, are employed in spinning(c). Is it from this fashion that young women in England are denominated spinsters? Telemachus goes to council with no attendants but two dogs:<337>
Soon as in solemn form th’ assembly sat,
From his high dome himself descends in state;
Bright in his hand a pond’rous jav’lin shin’d;
Two dogs, a faithful guard, attend behind.
ODYSSEY, book 2.
Priam’s car is yoked by his own sons, when he goes to redeem from Achilles the body of his son Hector. Telemachus yokes his own car(a). Homer’s heroes kill and dress their own victuals(b). Achilles entertaining Priam, slew a snow-white sheep; and his two friends flea’d and dressed it. Achilles himself divided the roasted meat among his guests.* The story of Ruth is a pleasing instance of simplicity in ancient times; and her laying herself down to sleep at the feet of Boaz, a no less pleasing instance of innocence in these times.6 No people lived more innocently than the ancient Germans, though men and women lived together without<338> reserve. They slept promiscuously round the walls of their houses; and yet we never read of adultery among them. The Scotch Highlanders to this day live in the same manner. In Sparta, men and women lived familiarly together: public baths were common to both; and in certain games, they danced and combated together naked as when born. In
