modestement de lui-même, gagne les esprits, et se fait estimer et aimer.

Mais il y a, aussi, bien de la différence entre la modestie et la mauvaise honte; autant la modestie est louable, autant la mauvaise honte est ridicule. Il ne faut non plus être un nigaud, qu'un effronté ; et il faut savoir se présenter, parler aux gens, et leur répondre sans être décontenancé ou embarrassé. Les Anglois sont pour l'ordinaire nigauds, et n'ont pas ces manières aisées, et libres, mais en même tems polies, qu'ont les François. Remarquez donc les François, et imitez-les, dans leur manière de se présenter, et d'aborder les gens. Un bourgeois ou un campagnard a honte quand il se présente dans une compagnie; il est embarrassé, ne sait que faire de ses mains, se démonte quand on lui parle, et ne répond qu'avec embarras, et presqu' en bégayant; au lieu qu'un honnête homme, qui sait vivre, se présente avec assurance et de bonne grâce, parle même aux gens qu'il ne connoit pas, sans s'embarrasser, et d'une manière tout à fait naturelle et aisée. Voilà ce qui s'appelle avoir du monde, et savoir vivre, qui est un article très-important dans le commerce du monde. Il arrive souvent, qu'un homme, qui a beaucoup d'esprit et qui ne sait pas vivre, est moins bien reçû, qu'un homme qui a moins d'esprit, mais qui a du monde.

Cet objet mérite bien votre attention; pensez-y donc, et joignez la modestie à une assurance polie et aisée. Adieu.

Je reçois dans le moment votre lettre du 27, qui est très-bien écrite.

TRANSLATION.

MY DEAR CHILD,

Bath, October the 29th, 1739.

If it is possible to be too modest, you are; and you deserve more than you require. An amber-headed cane, and a pair of buckles, are a recompense so far from being adequate to your deserts, that I shall add something more. Modesty is a very good quality, and which generally accompanies true merit: it engages and captivates the minds of the people; as, on the other hand, nothing is more shocking and disgustful, than presumption and impudence. We cannot like a man who is always commending and speaking well of himself, and who is the hero of his own story. On the contrary, a man who endeavours to conceal his own merit; who sets that of other people in its true light; who speaks but little of himself, and with modesty: such a man makes a favourable impression upon the understanding of his hearers, and acquires their love and esteem.

There is, however, a great difference between modesty, and an awkward bashfulness; which is as ridiculous as true modesty is commendable. It is as absurd to be a simpleton, as to be an impudent fellow; and one ought to know how to come into a room, speak to people, and answer them, without being out of countenance, or without embarrassment. The English are generally apt to be bashful; and have not those easy, free, and at the same time polite manners, which the French have. A mean fellow, or a country bumpkin, is ashamed when he comes into good company: he appears embarrassed, does not know what to do with his hands, is disconcerted when spoken to, answers with difficulty, and almost stammers: whereas a gentleman, who is used to the world, comes into company with a graceful

and proper assurance, speaks, even to people he does not know,. without embarrassment, and in a

natural and easy manner. This is called usage of the world, and good breeding: a most necessary and important knowledge in the intercourse of life. It frequently happens that a man with a great deal of sense, but with little usage of the world, is not so well received as one of inferior parts, but with a gentlemanlike behaviour.

These are matters worthy your attention; reflect on them, and unite modesty to a polite and easy assurance. Adieu.

is

I this instant receive your letter of the 27th, which very well written.

DEAR BOY,

LETTER XXXIV.

Bath, November the 1st, 1739. LET us return to Oratory, or the art of speaking well; which should never be entirely out of your thoughts, since it is so useful in every part of life, and so absolutely necessary in most. A man can make no figure without it, in Parliament, in the Church, or in the Law; and even in common conversation, a man that has acquired an easy and habitual eloquence, who speaks properly and accurately, will have a great advantage over those who speak incorrectly and inelegantly.

The business of Oratory, as I have told you before, is to persuade people; and you easily feel, that to please people is a great step towards persuading them. You must then, consequently, be sensible how advantageous it is for a man, who speaks in public, whether it be in Parliament, in the Pulpit, or at the Bar (that is, in the Courts of Law)," to

please his hearers so much as to gain their attention: which he can never do, without the help of Oratory. It is not enough to speak the language, he speaks in, in its utmost purity, and according to the rules of Grammar; but he must speak it elegantly; that is, he must choose the best and most expressive words, and put them in the best order. He should likewise adorn what he says by proper metaphors, similes, and other figures of Rhetoric; and he should enliven it, if he can, by quick and sprightly turns of wit. For example; suppose you had a mind to persuade Mr. Maittaire to give you a holiday, would you bluntly say to him, Give me a holiday? That would certainly not be the way to persuade him to it. But you should endeavour first to please him, and gain his attention, by telling him, that your experience of his goodness and indulgence encouraged you to ask a favour of him; that, if he should not think proper to grant it, at least you hoped, he would not take it ill that you asked it. Then you should tell him, what it was that you wanted; that it was a holiday; for which you should give your reasons; as, that you had such or such a thing to do, or such a place to go to. Then you might urge some arguments why he should not refuse you; as, that you have seldom asked that favour, and that you seldom will; and that the mind may sometimes require a little rest from labour, as well as the body. This you may illustrate by a simile, and say, that as the bow is the stronger, for being sometimes unstrung and unbent; so the mind will be capable of more attention, for being now and then easy and relaxed.

This is a little oration, fit for such a little orator as you; but, however, it will make you understand what is meant by oratory and eloquence: which is to persuade. I hope you will have that talent hereafter in greater matters.

As

DEAR BOY,

LETTER XXXV.

November the 20th, 1739.

you are now reading the Roman History, I hope you do it with that care and attention which it deserves. The utility of History consists principally in the examples it gives us, of the virtues and vices of those who have gone before us: upon which we ought to make the proper observations. History animates and excites us to the love and the practice of virtue; by showing us the regard and veneration that was always paid to great and virtuous men, in the times in which they lived, and the praise and glory with which their names are perpetuated, and transmitted down to our times. The Roman History furnishes more examples of virtue and magnanimity, or greatness of mind, than any other. It was a common thing to see their Consuls and Dictators (who, you know, were their chief Magistrates) taken from the plough, to lead their armies against their enemies; and, after victory, returning to their plough again, and passing the rest of their lives in modest retirement: a retirement more glorious, if possible, than the victories that preceded it! Many of their greatest men died so poor, that they were buried at the expense of the public. Curius, who had no money of his own, refused a great sum, that the Samnites offered him, saying, that he saw no glory in having money himself, but in commanding those that had. Cicero relates it thus: "Curio ad focum sedenti magnum auri pondus Samnites cum attulissent, repudiati ab eo sunt. Non enim aurum habere præclarum sibi videri, sed iis, qui haberent aurum, imperare." And Fabricius, who had often commanded the Roman armies, and as often triumphed over their enemies, was found by his fire