letters to his son, 1752-第7章
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r France： but this I foresee； that； before the end of this century； the trade of both king and priest will not be half so good a one as it has been。 Du Clos； in his 〃Reflections；〃 hath observed； and very truly； 'qu'il y a un germe de raison qui commence a se developper en France'； a developpement that must prove fatal to Regal and Papal pretensions。 Prudence may； in many cases； recommend an occasional submission to either； but when that ignorance； upon which an implicit faith in both could only be founded； is once removed； God's Vicegerent； and Christ's Vicar； will only be obeyed and believed； as far as what the one orders； and the other says； is conformable to reason and to truth。
I am very glad （to use a vulgar expression） that You MAKE AS IF YOU WERE NOT WELL； though you really are； I am sure it is the likeliest way to keep so。 Pray leave off entirely your greasy； heavy pastry； fat creams； and indigestible dumplings ； and then you need not confine yourself to white meats； which I do not take to be one jot wholesomer than beef； mutton； and partridge。
Voltaire sent me； from Berlin； his 'History du Siecle de Louis XIV。 It came at a very proper time； Lord Bolingbroke had just taught me how history should be read； Voltaire shows me how it should be written。 I am sensible that it will meet with almost as many critics as readers。 Voltaire must be criticised； besides； every man's favorite is attacked： for every prejudice is exposed； and our prejudices are our mistresses； reason is at best our wife； very often heard indeed； but seldom minded。 It is the history of the human understanding； written by a man of parts； for the use of men of parts。 Weak minds will not like it； even though they do not understand it； which is commonly the measure of their admiration。 Dull ones will want those minute and uninteresting details with which most other histories are encumbered。 He tells me all I want to know； and nothing more。 His reflections are short； just； and produce others in his readers。 Free from religious； philosophical； political and national prejudices； beyond any historian I ever met with； he relates all those matters as truly and as impartially； as certain regards； which must always be to some degree observed； will allow him； for one sees plainly that he often says much less than he would say； if he might。 He hath made me much better acquainted with the times of Lewis XIV。； than the innumerable volumes which I had read could do； and hath suggested this reflection to me； which I have never made beforeHis vanity； not his knowledge； made him encourage all； and introduce many arts and sciences in his country。 He opened in a manner the human understanding in France； and brought it to its utmost perfection； his age equalled in all； and greatly exceeded in many things （pardon me； Pedants！） the Augustan。 This was great and rapid； but still it might be done； by the encouragement； the applause； and the rewards of a vain； liberal； and magnificent prince。 What is much more surprising is； that he stopped the operations of the human mind just where he pleased； and seemed to say； 〃Thus far shalt thou go； and no farther。〃 For； a bigot to his religion； and jealous of his power； free and rational thoughts upon either； never entered into a French head during his reign； and the greatest geniuses that ever any age produced； never entertained a doubt of the divine right of Kings； or the infallibility of the Church。 Poets； Orators； and Philosophers； ignorant of their natural rights； cherished their chains； and blind； active faith triumphed； in those great minds； over silent and passive reason。 The reverse of this seems now to be the case in France： reason opens itself； fancy and invention fade and decline。
I will send you a copy of this history by Lord Huntingdon； as I think it very probable that it is not allowed to be published and sold at Paris。 Pray read it more than once； and with attention； particularly the second volume； which contains short； but very clear accounts of many very interesting things； which are talked of by everybody； though fairly。 understood by very few。 There are two very puerile affectations which I wish this book had been free from； the one is； the total subversion of all the old established French orthography； the other is； the not making use of any one capital letter throughout the whole book； except at the beginning of a paragraph。 It offends my eyes to see rome； paris； france； Caesar； I henry the fourth； etc。； begin with small letters； and I do not conceive that there can be any reason for doing it； half so strong as the reason of long usage is to the contrary。 This is an affectation below Voltaire； who； I am not ashamed to say； that I admire and delight in； as an author； equally in prose and in verse。
I had a letter a few days ago from Monsieur du Boccage； in which he says； 'Monsieur Stanhope s'est jete dans la politique； et je crois qu'il y reussira'： You do very well； it is your destination； but remember that； to succeed in great things； one must first learn to please in little ones。 Engaging manners and address must prepare the way for superior knowledge and abilities to act with effect。 The late Duke of Marlborough's manners and address prevailed with the first king of Prussia； to let his troops remain in the army of the Allies； when neither their representations； nor his own share in the common cause could do it。 The Duke of Marlborough had no new matter to urge to him； but had a manner； which he could not； nor did not； resist。 Voltaire； among a thousand little delicate strokes of that kind； says of the Duke de la Feuillade； 'qu'il etoit l'homme le plus brillant et le plus aimable du royaume； et quoique gendre du General et Ministre； il avoit pour lui la faveur publique'。 Various little circumstances of that sort will often make a man of great real merit be hated； if he hath not address and manners to make him be loved。 Consider all your own circumstances seriously； and you will find that； of all arts； the art of pleasing is the most necessary for you to study and possess。 A silly tyrant said； 'oderint modo timeant'； a wise man would have said； 'modo ament nihil timendum est mihi'。 Judge from your own daily experience； of the efficacy of that pleasing 'je ne sais quoi'； when you feel； as you and everybody certainly does； that in men it is more engaging than knowledge； in women than beauty。
I long to see Lord and Lady … （who are not yet arrived）； because they have lately seen you； and I always fancy； that I can fish out something new concerning you； from those who have seen you last： not that I shall much rely upon their accounts； because I distrust the judgment of Lord and Lady …； in those matters about which I am most inquisitive。 They have ruined their own son by what they called and thought loving him。 They have made him believe that the world was made for him； not he for the world； and unless he stays abroad a great while； and falls into very good company； he will expect； what he will never find； the attentions and complaisance from others； which he has hitherto been used to from Papa and Mamma。 This； I fear； is too much the case of Mr。； who； I doubt； will be run through the body； and be near dying； before he knows how to live。 However you may turn out； you can never make me any of these reproaches。 I indulged no silly； womanish fondness for you； instead of inflicting my tenderness upon you； I have taken all possible methods to make you deserve it； and thank God you do； at least； I know but one article； in which you are different from what I could wish you； and you very well know what that is I want： That I and all the world should like you； as well as I love you。 Adieu。
LETTER CLXV
LONDON； April 30； O。 S。 1752。
MY DEAR FRIEND： 'Avoir du monde' is； in my opinion； a very just and happy expression for having address； manners； and for knowing how to behave properly in all companies； and it implies very truly that a man who hath not those accomplishments is not of the world。 Without them； the best parts are inefficient； civility is absurd； and freedom offensive。 A learned parson； rusting in his cell； at Oxford or Cambridge； will season admirably well upon the nature of man； will profoundly analyze the head； the heart； the reason； the will； the passions； the senses； the sentiments； and all those subdivisions of we know not what； and yet； unfortunately； he knows nothing of man； for he hath not lived with him； and is ignorant of all the various modes； habits； prejudices； and tastes； that always influence and often determine him。 He views man as he does colors in Sir Isaac Newton's prism； where only the capital ones are seen； but an experienced dyer knows all their various shades and gradations； together with the result of their several mixtures。 Few men are of one plain； decided color； most are mixed； shaded； and blended； and vary as much； from different situations； as changeable silks do form different lights。 The man 'qui a du monde' knows all this from his own experience and observation： the conceited； cloistered philosopher knows nothing of it from his own theory； his practice is absurd and improper； and he acts as awkwardly as a man would dance； who had never seen others dance； nor learned of a dancing…master； but who had only studied the notes by which dances are now pricked down as well as tunes。 Observe and imitate； then； the address； the arts； and the manners of those 'qui ont du monde'： see by what methods they first make； and afterward improve impressions in their favor。 Those impressions are much oftener owing to little causes than to intrinsic merit； which is less volatile； and hath not so sudden an effect。 Strong minds have undoubtedly an ascendant over weak ones； as Galigai Marachale d'Ancre very justly observed； when； to the disgrace and reproach of those times； she was executed for having governed Mary of Medicis by the arts of witchcraft and magic。 But then ascendant is to be gained by degrees； and by those arts only which experience and the knowledge of the world teaches； for few are mean enough to be bullied； though most are weak enough to be bubbled。 I have often seen people of superior； governed by people of much inferior parts； without knowing or even suspecting that they were so governed。 This can only happen when those people of inferior parts have more worldly dexterity and experience； than those they govern。 They see the weak and unguarded part； and apply to it they take it； and all the rest follows。 Would you gain either men or women； and every man of sense desires to gain both； 'il faut du monde'。 You have had more opportunities than ever any man had； at your age； of acquiring 'ce monde'。 You have been in the best companies of most countries； at an age when others have hardly been in any company at all。 You are master of all those languages； which John Trott seldom speaks at all； and never well； consequently you need be a stranger nowhere。 This is the way； and the only way； of having 'du monde'； but if you have it not； and have still any coarse rusticity about you； may not one apply to you the 'rusticus expectat' of Horace？
This knowledge of the world teaches us more particularly two things； both which are of infinite consequence； and
