Mr RAMBLER,

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Juv.

OU have often endeavoured to imprefs upon your readers an observation of more truth than novelty, that life paffes for the most part in petty tranfactions, that our hours glide away in trifling amusements and flight gratifications, VOL. IV.

U

and

and that there very seldom emerges any occafion that can call forth great virtue or great abilities,

It very commonly happens, that speculation has no influence on conduct. Juft conclufions and cogent arguments, formed by laborious study and diligent inquiry, are often repofited in the treafuries of memory, as gold in the mifer's cheft, ufelefs alike to others and himfelf. As fome are not richer for the extent of their poffeffions, others are not wifer for the multitude of their ideas. You have very truly defcribed the ftate of human beings but it may be doubted whether you have fufficiently accommodated your precepts to your defcription; whether you have not generally confidered your readers as influenced wholly by the more violent or tragic paffions, engaged always in deep defigns and important purfuits, and fufceptible of pain or pleasure only from powerful agents, and from great events,

To an author who writes, not for the elucidation or improvement of any fingle art, the establishment of any controverted doctrine, or the promotion of any particular purpofe, but equally intends the advantage, and equally courts the perufal of all the claffes of mankind, nothing can juftly feem unworthy of regard, by which the pleasure of conver fation may be increased, and the daily fatisfactions of familiar life may be fecured from interruption. and difguft.

For this reafon you would not have injured your reputation, if you had fometimes defcended to the minuter duties of focial beings, and enforced the obfervance of thofe little civilities and ceremonious delicacies,

delicacies, which, inconfiderable as they may ap pear to the man of science, and difficult as they may prove to be detailed with the dignity of a philofopher, yet contribute to the regulation of the world, by facilitating the intercourfe between one man and another, and of which the French have fufficiently teftified their efteem, by terming the knowledge and practice of them favoir vivre, the art of living.

Politeness is one of thofe advantages which we never estimate rightly, but by the inconvenience of its lofs. Its influence upon the manners is conftant and uniform, fo that, like an equal motion, it escapes perception. The circumftances of every action are fo adjusted to each other, that we do not fee where any error could have been committed; and rather acquiefce in its propriety, than admire its exactness. But, as fick nefs fhews us the value of ease, a little familiarity with those who were never taught to endeavour the gratification of others, but regulate their behaviour only by their own will, will foon evince the neceffity of eftablished modes and formalities to the happiness and quiet of common life. Wisdom and virtue are by no means fufficient, without the fupplemental laws of good-breeding, to fecure freedom from rudeness, or self-esteem from infolence; and a thousand offences may be committed, and a thousand offices neglected, without any remorfe of conscience, or reproaches of reafon.

The true effect of genuine politeness seems to be rather ease than pleasure. The power of delighting must be conferred by nature, and cannot be delivered by precept, or obtained by imitation.

But

But though it be the privilege of a very small number to ravish and to charm, every man may hope, by rules and caution, not to give pain; and may therefore, by the help of good-breeding, enjoy the kindness of mankind, though he should have no claim to higher distinctions.

The univerfal axiom in which all complaifance is included, and from which flow all the formalities which custom has established in civilized nations, is, That no man fhould give any preference to himself. A rule fo comprehenfive and certain, that perhaps it is not eafy for the mind to image an offence, without fuppofing it to be broken.

There are indeed in every place fome particular modes of the ceremonial part of good-breeding; which, being generally arbitrary and accidental, can be learned only by habitude and converfation. Such are the forms of falutation, the different gradations of reverence, and all the adjustments of place and precedence. But these may be often violated without offence, if it be fufficiently evident, that neither malice nor pride contributed to the failure; but they will not atone, however rigidly obferved, for the fwell of infolence, or petulance of contempt.

I have indeed not found among any part of mankind less real and rational complaifance, than among those who have paffed their time in paying and receiving vifits, in frequenting public entertainments, in studying the exact meafures of ceremony, and in watching all the variations of fafhionable courtesy. They know indeed at what hour they may beat the door of an acquaintance,

how

how many steps they must attend him towards the gate, and what interval should pafs before his vifit is returned; but they feldom extend their care be yond the exterior and uneffential parts of civility, nor refuse their own vanity any gratification, how ever expensive to the quiet of another.

TRYPHERUS is a man remarkable for elegance and expence; a man that having been originally placed by his fortune and rank in the first class of the community, has acquired that air of dignity, and that readiness in the exchange of compliments, which courts and affemblies easily confer.

But

TRYPHERUS, without any fettled purposes of malignity, partly by his ignorance of human nature, and partly by the habit of contemplating with great fatisfaction his own grandeur and riches, is hourly giving offence to those whom chance or expectation bring in his way. To a man whose fortune confines him to a small house, he declaims upon the pleasure of fpacious apartments, and the convenience of changing his lodging-room in different parts of the year; tells him, that he hates confinement; and concludes, that if his chamber was lefs, he fhould never wake without thinking of a prifon. To EUCRATES, a man of birth equal to himself, but of much less estate, he fhewed his fervices of plate; and remarked, that fuch things were indeed nothing better than coftly trifles, but that no man muft pretend to the rank of a gentleman without them; and that for his part, if his eftate was lefs, he fhould not think of enjoying, but increasing it, and would inquire out fome trade for his eldest fon. He has, in imitation of fome more acute obferver than himself, collected a great many shifts and artifices by which poverty is concealed;