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LETTERS TO HIS SON 1749 By the EARL OF CHESTERFIELD on the Fine Art of becoming a MAN OF THE WORLD and a GENTLEMAN
LETTER LXII LONDON, January 10, O. S. 1749. DEAR BOY: I have received your letter of the 31st December, N. S. Your thanks for my present, as you call it, exceed the value of the present; but the use, which you assure me that you will make of it, is the thanks which I desire to receive. Due attention to the inside of books, and due contempt for the outside, is the proper relation between a man of sense and his books. Now that you are going a little more into the world; I will take this occasion to explain my intentions as to your future expenses, that you
may know what you have to expect from me, and make your plan accordingly. I shall neither deny nor grudge you any money, that may be necessary for either your improvement or your pleasures: I mean the pleasures of a rational being. Under the head of improvement, I mean the best books, and the best masters, cost what they will; I also mean all the expense of lodgings, coach, dress; servants, etc., which, according to the several places where you may be, shall be respectively necessary to enable you to keep the best company. Under the head of rational pleasures, I comprehend, first, proper charities, to real and compassionate objects of it; secondly, proper presents to those to whom you are obliged, or whom you desire to oblige; thirdly, a conformity of expense to that of the company which you keep; as in public spectacles; your share of little entertainments; a few pistoles at games of mere commerce; and other incidental calls of good company. The only two articles which I will never supply, are the profusion of low riot, and the idle lavishness of negligence and laziness. A fool squanders away, without credit or advantage to himself, more than a man of sense spends with both. The latter employs his money as he does his time, and never spends a shilling of the one, nor a minute of the other, but in something that is either useful or rationally pleasing to himself or others. The former buys whatever he does not want, and does not pay for what he does want. He cannot withstand the charms of a toyshop; snuff-boxes, watches, heads of canes, etc., are his destruction. His servants and tradesmen conspire with his own indolence to cheat him; and, in a very little time, he is astonished, in the midst of all the ridiculous superfluities, to find himself in want of all the real comforts and necessaries of life. Without care and method, the largest fortune will not, and with them, almost the smallest will, supply all necessary expenses. As far as you can possibly, pay ready money for everything you buy and avoid bills. Pay that money, too, yourself, and not through the hands of any servant, who always either stipulates poundage, or requires a present for his good word, as they call it. Where you must have bills (as for meat and drink, clothes, etc.), pay them regularly every month, and with your own hand. Never, from a mistaken economy, buy a thing you do not want, because it is cheap; or from a silly pride, because it is dear. Keep an account in a book of all that you receive, and of all that you pay; for no man who knows what he receives and what he pays ever runs out. I do not mean that you should keep an account of the shillings and half-crowns which you may spend in chair-hire, operas, etc.: they are unworthy of the time, and of the ink that they would consume; leave such minutia to dull, penny-wise fellows; but remember, in economy, as well as in every other part of life, to have the proper attention to proper objects, and the proper contempt for little ones. A strong mind sees things in their true proportions; a weak one views them through a magnifying medium, which, like the microscope, makes an elephant of a flea: magnifies all little objects, but cannot receive great ones. I have known many a man pass for a miser, by saving a penny and wrangling for twopence, who was undoing himself at the same time by living above his income, and not attending to essential articles which were above his 'portee'. The sure characteristic of a sound and strong mind, is to find in everything those certain bounds, 'quos ultra citrave nequit consistere rectum'. These boundaries are marked out by a very fine line, which only good sense and attention can discover; it is much too fine for vulgar eyes. In manners, this line is good-breeding; beyond it, is troublesome ceremony; short of it, is unbecoming negligence and inattention. In morals, it divides ostentatious puritanism from criminal relaxation; in religion, superstition from impiety: and, in short, every virtue from its kindred vice or weakness. I think you have sense enough to discover the line; keep it always in your
eye, and learn to walk upon it; rest upon Mr. Harte, and he will poise you till you are able to go alone. By the way, there are fewer people who walk well upon that line, than upon the slack rope; and therefore a good performer shines so much the more. Your friend Comte Pertingue, who constantly inquires after you, has written to Comte Salmour, the Governor of the Academy at Turin, to prepare a room for you there immediately after the Ascension: and has recommended you to him in a manner which I hope you will give him no reason to repent or be ashamed of. As Comte Salmour's son, now residing at The Hague, is my particular acquaintance, I shall have regular and authentic accounts of all that you do at Turin. During your stay at Berlin, I expect that you should inform yourself thoroughly of the present state of the civil, military, and ecclesiastical government of the King of Prussia's dominions; particularly of the military, which is upon a better footing in that country than in any other in Europe. You will attend at the reviews, see the troops exercised, and inquire into the numbers of troops and companies in the respective regiments of horse, foot, and dragoons; the numbers and titles of the commissioned and non-commissioned officers in the several troops and companies; and also take care to learn the technical military terms in the German language; for though you are not to be a military man, yet these military matters are so frequently the subject of conversation, that you will look very awkwardly if you are ignorant of them. Moreover, they are commonly the objects of negotiation, and, as such, fall within your future profession. You must also inform yourself of the reformation which the King of Prussia has lately made in the law; by which he has both lessened the number, and shortened the duration of law-suits; a great work, and worthy of so great a prince! As he is indisputably the ablest prince in Europe, every part of his government deserves your most diligent inquiry, and your most serious attention. It must be owned that you set out well, as a young politician, by beginning at Berlin, and then going to Turin, where you will see the next ablest monarch to that of Prussia; so that, if you are capable of making political reflections, those two princes will furnish you with sufficient matter for them. I would have you endeavor to get acquainted with Monsieur de Maupertuis, who is so eminently distinguished by all kinds of learning and merit, that one should be both sorry and ashamed of having been even a day in the same place with him, and not to have seen him. If you should have no other way of being introduced to him, I will send you a letter from hence. Monsieur Cagenoni, at Berlin, to whom I know you are recommended, is a very able man of business, thoroughly informed of every part of Europe; and his acquaintance, if you deserve and improve it as you should do, may be of great use to you. Remember to take the best dancing-master at Berlin, more to teach you to sit, stand, and walk gracefully, than to dance finely. The Graces, the Graces; remember the Graces! Adieu!
LETTER LXIII
LONDON, January 24, O. S. 1749. DEAR BOY: I have received your letter of the 12th, N. S., in which I was surprised to find no mention of your approaching journey to Berlin, which, according to the first plan, was to be on the 20th, N. S., and upon which supposition I have for some time directed my letters to you, and Mr. Harte, at Berlin. I should be glad that yours were more minute with regard to your motions and transactions; and I desire that, for the future, they may contain accounts of what and who you see and hear, in your several places of residence; for I interest myself as much in the company you keep, and the pleasures you take, as in the studies you pursue; and therefore, equally desire to be informed of them all. Another thing I desire, which is, that you will acknowledge my letters by their dates, that I may know which you do, and which you do not receive. As you found your brain considerably affected by the cold, you were very prudent not to turn it to poetry in that situation; and not less judicious in declining the borrowed aid of a stove, whose fumigation, instead of inspiration, would at best have produced what Mr. Pope calls a souterkin of wit. I will show your letter to Duval, by way of justification for not answering his challenge; and I think he must allow the validity of it; for a frozen brain is as unfit to answer a challenge in poetry, as a blunt sword is for a single combat. You may if you please, and therefore I flatter myself that you will, profit considerably by your stay at Berlin, in the article of manners and useful knowledge. Attention to what you will see and hear there, together with proper inquiries, and a little care and method in taking notes of what is more material, will procure you much useful knowledge. Many young people are so light, so dissipated, and so incurious, that they can hardly be said to see what they see, or hear what they hear: that is, they hear in so superficial and inattentive a manner, that they might as well not see nor hear at all. For instance, if they see a public building, as a college, an hospital, an arsenal, etc., they content themselves with the first 'coup d'oeil', and neither take the time nor the trouble of informing themselves of the material parts of them; which are the constitution, the rules, and the order and economy in the inside. You will, I hope, go deeper, and make your way into the substance of things. For example, should you see a regiment reviewed at Berlin or Potsdam, instead of contenting yourself with the general glitter of the collective corps, and saying, 'par maniere d'acquit', that is very fine, I hope you will ask what number of troops or companies it consists of; what number of officers of the Etat Major, and what number of subalternes; how many 'bas officiers', or non-commissioned officers, as sergeants, corporals, 'anspessades, frey corporals', etc., their pay, their clothing, and by whom; whether by the colonels, or captains, or commissaries appointed for that purpose; to whom they are accountable; the method of recruiting, completing, etc. The same in civil matters: inform yourself of the jurisdiction of a court of justice; of the rules and numbers and endowments of a college, or an academy, and not only of the dimensions of the respective edifices; and let your letters to me contain these informations, in proportion as you acquire them. I often reflect, with the most flattering hopes, how proud I shall be of you, if you should profit, as you may, of the opportunities which you have had, still have, and will have, of arriving at perfection; and, on
the other hand, with dread of the grief and shame you will give me if you do not. May the first be the case! God bless you!
LETTER LXIV LONDON, February 7, O. S. 1749. DEAR BOY: You are now come to an age capable of reflection, and I hope you will do, what, however, few people at your age do, exert it for your own sake in the search of truth and sound knowledge. I will confess (for I am not unwilling to discover my secrets to you) that it is not many years since I have presumed to reflect for myself. Till sixteen or seventeen I had no reflection; and for many years after that, I made no use of what I had. I adopted the notions of the books I read, or the company I kept, without examining whether they were just or not; and I rather chose to run the risk of easy error, than to take the time and trouble of investigating truth. Thus, partly from laziness, partly from dissipation, and partly from the 'mauvaise honte' of rejecting fashionable notions, I was (as I have since found) hurried away by prejudices, instead of being guided by reason; and quietly cherished error, instead of seeking for truth. But since I have taken the trouble of reasoning for myself, and have had the courage to own that I do so, you cannot imagine how much my notions of things are altered, and in how different a light I now see them, from that in which I formerly viewed them, through the deceitful medium of prejudice or authority. Nay, I may possibly still retain many errors, which, from long habit, have perhaps grown into real opinions; for it is very difficult to distinguish habits, early acquired and long entertained, from the result of our reason and reflection. My first prejudice (for I do not mention the prejudices of boys, and women, such as hobgoblins, ghosts, dreams, spilling salt, etc.) was my classical enthusiasm, which I received from the books I read, and the masters who explained them to me. I was convinced there had been no common sense nor common honesty in the world for these last fifteen hundred years; but that they were totally extinguished with the ancient Greek and Roman governments. Homer and Virgil could have no faults, because they were ancient; Milton and Tasso could have no merit, because they were modern. And I could almost have said, with regard to the ancients, what Cicero, very absurdly and unbecomingly for a philosopher, says with regard to Plato, 'Cum quo errare malim quam cum aliis recte sentire'. Whereas now, without any extraordinary effort of genius, I have discovered that nature was the same three thousand years ago as it is at present; that men were but men then as well as now; that modes and customs vary often, but that human nature is always the same. And I can no more suppose that men were better, braver, or wiser, fifteen hundred or three thousand years ago, than I can suppose that the animals or vegetables were better then than they are now. I dare assert too, in defiance of the favorers of the ancients, that Homer's hero, Achilles, was both a brute and a scoundrel, and consequently an improper character for the hero of an epic poem; he had so little regard for his country, that he would not act in defense of it, because he had quarreled with Agamemnon about a w---e; and then afterward, animated by private resentment only, he went about killing people basely, I will call it, because he knew himself invulnerable; and yet, invulnerable as he was, he
wore the strongest armor in the world; which I humbly apprehend to be a blunder; for a horse-shoe clapped to his vulnerable heel would have been sufficient. On the other hand, with submission to the favorers of the moderns, I assert with Mr. Dryden, that the devil is in truth the hero of Milton's poem; his plan, which he lays, pursues, and at last executes, being the subject of the poem. From all which considerations I impartially conclude that the ancients had their excellencies and their defects, their virtues and their vices, just like the moderns; pedantry and affectation of learning decide clearly in favor of the former; vanity and ignorance, as peremptorily in favor of the latter. Religious prejudices kept pace with my classical ones; and there was a time when I thought it impossible for the honestest man in the world to be saved out of the pale of the Church of England, not considering that matters of opinion do not depend upon the will; and that it is as natural, and as allowable, that another man should differ in opinion from me, as that I should differ from him; and that if we are both sincere, we are both blameless; and should consequently have mutual indulgence for each other. The next prejudices that I adopted were those of the 'beau monde', in which as I was determined to shine, I took what are commonly called the genteel vices to be necessary. I had heard them reckoned so, and without further inquiry I believed it, or at least should have been ashamed to have denied it, for fear of exposing myself to the ridicule of those whom I considered as the models of fine gentlemen. But I am now neither ashamed nor afraid to assert that those genteel vices, as they are falsely called, are only so many blemishes in the character of even a man of the world and what is called a fine gentleman, and degrade him in the opinions of those very people, to whom he, hopes to recommend himself by them. Nay, this prejudice often extends so far, that I have known people pretend to vices they had not, instead of carefully concealing those they had. Use and assert your own reason; reflect, examine, and analyze everything, in order to form a sound and mature judgment; let no (authority) impose upon your understanding, mislead your actions, or dictate your conversation. Be early what, if you are not, you will when too late wish you had been. Consult your reason betimes: I do not say that it will always prove an unerring guide; for human reason is not infallible; but it will prove the least erring guide that you can follow. Books and conversation may assist it; but adopt neither blindly and implicitly; try both by that best rule, which God has given to direct us, reason. Of all the troubles, do not decline, as many people do, that of thinking. The herd of mankind can hardly be said to think; their notions are almost all adoptive; and, in general, I believe it is better that it should be so, as such common prejudices contribute more to order and quiet than their own separate reasonings would do, uncultivated and unimproved as they are. We have many of those useful prejudices in this country, which I should be very sorry to see removed. The good Protestant conviction, that the Pope is both Antichrist and the Whore of Babylon, is a more effectual preservative in this country against popery, than all the solid and unanswerable arguments of Chillingworth. The idle story of the pretender's having been introduced in a warming pan into the queen's bed, though as destitute of all probability as of all foundation, has been much more prejudicial to the cause of Jacobitism than all that Mr. Locke and others have written, to show the unreasonableness and absurdity of the doctrines of indefeasible hereditary right, and unlimited passive obedience. And that silly,
sanguine notion, which is firmly entertained here, that one Englishman can beat three Frenchmen, encourages, and has sometimes enabled, one Englishman in reality to beat two. A Frenchman ventures, his life with alacrity 'pour l'honneur du Roi'; were you to change the object, which he has been taught to have in view, and tell him that it was 'pour le bien de la Patrie', he would very probably run away. Such gross local prejudices prevail with the herd of mankind, and do not impose upon cultivated, informed, and reflecting minds. But then they are notions equally false, though not so glaringly absurd, which ..."
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