LXXI. Eloisa to Lord B…

LXXI. Eloisa to Lord B

Your lordship’s last letter has affected me in the highest degree with admiration and gratitude; nor will my friend, who is honoured with your protection, be less so, when he knows the obligations you would have conferred on us. The unhappy, alas! only know the value of benevolent minds. We had before but too many reasons to acknowledge that of yours, whose heroic virtue will never be forgotten, tho’ after this it cannot again surprize us.

How fortunate should I think myself to live under the auspices of so generous a friend, and to reap from your benevolence that happiness which fortune has denied me. But I see, my Lord, I see, with despair, your good designs will be frustrated; my cruel destiny will counteract your friendship; and the delightful prospect of the blessings you offer to my acceptance, serves only to render their loss more sensible. You offer a secure and agreeable retreat to two persecuted lovers; you would render their passion legitimate, their union sacred; and I know that, under your protection, I could easily elude the pursuits of my irritated relations. This would compleat our love, but would it insure our felicity? Ah! no: if you would have Eloisa contented and happy, give her an asylum yet more secure, an asylum from shame and repentance. You anticipate our wants; and by an unparalleled generosity, deprive yourself of your own fortune to bestow it on us. More wealthy, more honoured by your benevolence than my own patrimony, I may recover every thing I have lost, and you will condescend to supply the place of a father. Ah, my Lord, shall I be worthy of another father when I abandon him whom nature gave me?

This is the source of the reproaches my wounded conscience makes me, and of those secret pangs that rend my heart.

I do not inquire whether I have a right to dispose of myself contrary to the will of those who gave me birth; but whether I can do it without involving them in a mortal affliction; whether I can abandon them without bringing them to despair; whether alas! I have a right to take away their life who gave me mine? How long has the virtuous mind taken upon itself thus to balance the rights of consanguinity and laws of nature? Since when has the feeling heart presumed thus nicely to distinguish the bounds of filial gratitude? Is it not a crime to proceed in questioning our duty to its very utmost limits? Will any one so scrupulously enquire into its extent, unless they are tempted to go beyond it? Shall I cruelly abandon those by whom I live and breathe, those who so tenderly preserve the life and being they gave me; those who have no hope, no pleasure, but in me? A father near sixty years of age! A mother weak and languishing? I their only child! Shall I leave them without help in the solitude and troubles of old age; at a time when I should exercise towards them that tender solicitude they have lavished on me? Shall I involve their latter days in shame and sorrow? Will not my troubled conscience incessantly upbraid me, and represent my despairing parents breathing out their last in curses on the ungrateful daughter that forsook and dishonoured them? No, my Lord, virtue, whose paths I have forsaken, may in turn abandon me, and no longer actuate my heart, but this horrible idea will supply its dictates; will follow, will torment me, every hour of my life, and make me miserable, in the midst of happiness. In a word, if I am doomed to be unhappy the rest of my days, I will run the risque of every other remorse; but this is too horrible for me to support. I confess, I cannot invalidate your arguments. I have but too great an inclination to think them just: but my Lord, you are unmarried, don’t you think a man ought to be a father himself to advise the children of others? As to me, I am determined what to do: my parents will make me unhappy, I know they will: but it will be less hard for me to support my own misery than the thought of having been the cause of theirs; for which reason I will never forsake my father’s house. Be gone then, ye sweet and flattering illusions! Ideas of so desirable a felicity! Go, vanish like a dream; for such I will ever think ye. And you, too generous friend, lay aside your agreeable designs, and let their remembrance only remain in the bottom of a heart, too grateful ever to forget them. If our misfortunes, however, are not too great to discourage your noble mind; if your generosity is not totally exhausted, there is yet a way to exercise it with reputation, and he whom you honour under the name of friend may under your care be deserving of it. Judge not of him by the situation in which you now see him; his extravagance is not the effect of pusillanimity, but of an ambitious and susceptible disposition, making head against adversity. There is often more insensibility than fortitude in apparent moderation: common men know nothing of violent sorrow, nor do great passions ever break out in weak minds. He possesses all that energy of sentiment which is the characteristic of a noble soul; and which is alas! the cause of my present despair. Your Lordship may indeed believe me, had he been only a common person, Eloisa, had not been undone.

No, my Lord, that secret prepossession in his favour, which was followed by your manifest esteem, did not deceive you. He is worthy of all you did for him before you were acquainted with his merit; and you will do more for him, if possible, as you know him better. Yes, be your Lordship his comforter, his patron, his friend, his father; it is both for your own sake and his I conjure you to this; he will justify your confidence, he will honour your benefactions, he will practise your precepts, he will imitate your virtues, and will learn your wisdom. Ah! my Lord! if he should become, in your hands, what he is capable of being, you will have reason to be proud of your charge.----

LXXII. From Eloisa

And do you too, my dear friend! my only hope! do you come to wound afresh my heart, oppressed already with a load of sorrow! I was prepared to bear the shocks of adversity; long has my foreboding heart announced their coming; and I should have supported them with patience: but you, for whom I suffer! insupportable! I am struck with horror to see my sorrows aggravated by one who ought to alleviate them. What tender consolations did not I promise myself to receive from you? But all are vanished with your fortitude! How often have I not flattered myself that your magnanimity would strengthen my weakness; that your deserts would efface my error; and your elevated virtues raise up my debased mind! How many times have I not dried up my tears, saying to myself, I suffer for him, it is true, but he is worthy; I am culpable, but he is virtuous; I have a thousand troubles, but his constancy supports me; in his love I find a recompense for all my cares. Vain imagination! on the first trial thou hast deceived me! Where is now that sublime passion which could elevate your sentiments, and display your virtues? What is become of these high-boasted maxims? Your imitation of great examples? Where is that philosopher whom adversity could not shake, yet falls before the first accident that parts him from his mistress? How shall I hereafter excuse my ill conduct to myself, when in him that reduced me, I see a man without courage, effeminate, one whose weak mind sinks under the first reverse of fortune, and absurdly renounces his reason the moment he has occasion to make use of it? Good God! that in my present state of humiliation I should be reduced to blush for my choice, as much as for my weakness.

Reflect a little----think how far you forget yourself; can your wandering and impatient mind stoop so low as to be guilty of cruelty? Do you presume to reproach me? Do you complain of me?----complain of Eloisa? Barbarous man!----How comes it that remorse did not hold your hand? Why did not the most endearing proofs of the tenderest passion that ever existed, deprive you of the power to insult me? How despicable must be your heart, if it can doubt of the fidelity of mine!----But no, you do not, you cannot doubt it, I defy your utmost impatience to do this; nay even at this instant, while I express my abhorrence of your injustice, you must see, too plainly, the cause of the first emotion of anger I ever felt in my life.

Was it you that asked me whether I had not ruined myself by my inconsiderate confidence, and if my designs had not succeeded? How would you not blush for such cruel insinuations, if you knew the fond hopes that reduced me, if you knew the projects I had formed for our mutual happiness, and how they are now vanished with all my comforts. I dare flatter myself still, you will one day know better, and your remorse amply revenge your reproaches. You know my father’s prohibition; you are not ignorant of the public talk; I foresaw the consequences, I had them represented to you by my cousin: you were as sensible of them as we, and for our mutual preservation it was necessary to submit to a separation.

I therefore drove you away, as you injuriously term it. But for whose sake was I induced to this? Have you no delicacy? Ungrateful man! It was for the sake of an heart insensible of its own worth, and that would rather die a thousand deaths than see me rendered infamous. Tell me, what would become of you if I were given up to shame? Do you think you could support my dishonour? Come, cruel as you are, if you think so; come, and receive the sacrifice of my reputation with the same fortitude as I will offer it up. Come back, nor fear to be disclaimed by her to whom you were always dear. I am ready to declare, in the face of heaven and earth, the engagements of our mutual passion; I am ready boldly to declare you my lover, and to expire in your arms with affection and shame. I had rather the whole world should know my tenderness than that you should one moment doubt it: the shafts of ignominy wound not so deep as your reproaches.

I conjure you, let us for ever put an end to these reciprocal complaints; they are to me intolerable. Good heavens! how can those who love each other, delight in quarreling; and lose, in tormenting each other, those moments in which they stand in need of mutual consolation? No, my friend, what end does it serve to effect a disagreement, which does not subsist? Let us complain of fortune, but not of love. Never did it form a more perfect, a more lasting, union; our souls are too intimately blended ever to be separated; nor can we live a-part from each other, but as two parts of one being. How is it then, that you only feel your own griefs? Why do you not sympathize with those of your friend? Why do you not perceive in your breast the heart-felt sighs of hers? Alas! they are more affecting than your impassioned ravings! If you partook of my sufferings, you would even more severely feel them than your own.

You say your situation is deplorable! Think of Eloisa’s, and lament only for her. Consider, in our common misfortune, the different state of your sex and mine, and judge which is most deplorable. Affected by violent passions, to pretend to be insensible; a prey to a thousand griefs, to be obliged to appear chearful and content; to have a serene countenance with an agitated mind; to speak always contrary to one’s thoughts; to disguise all we feel; to be deceitful through obligation, and to speak untruth through modesty; such is the habitual situation of every young woman of my age. Thus we pass the prime of our youth under the tyranny of decorum, which is at length aggravated by that of our parents, in forcing us into an unsuitable marriage. In vain, however, would men lay a restraint on the inclinations; the heart gives law to itself; it eludes the shackles of slavery, and bestows itself at its own pleasure.

Clogged with a yoke of iron, which heaven does not impose on us, they unite the body without the soul; the person and the inclinations are separately engaged, and an unhappy victim is forced into guilt, by obliging her to enter into a sacred engagement, which she wants, in one respect or other, an essential power to fulfill. Are there not some young women more discreet? Alas! I know there are. There are those that have never loved? Peace be with them! They have withstood that fatal passion! I would also have resisted it. They are more virtuous! Do they love virtue better than I? Had it not been for you, for you alone, I had ever loved it. Is it then true that I love virtue no longer?----Is it you that have ruined me, and is it I who must console you? But what will become of me? The consolation of friendship is weak where that of love is wanting! Who then can give me comfort in my affliction? With what a dreadful situation am I threatened? I who, for having committed a crime, see myself ready to be plunged into a new scene of guilt, by entering into an abhorred, and perhaps inevitable, marriage! Where shall I find tears sufficient to mourn my guilt and lament my lover, if I yield? On the other hand, how shall I find resolution, in my present depression of mind, to resist? Methinks, I see already the fury of an incensed father! I feel myself already moved by the cries of nature, I feel my heart-strings torn by the pangs of love. Deprived of thee, I am without resource, without support, without hope; the past is disgraceful, the present afflicting, and the future terrible. I thought I had done every thing for our happiness, but we are only made more miserable, by preparing the way for a more cruel separation. Our fleeting pleasure is past, while the remorse it occasioned remains, and the shame which overwhelms me is without alleviation.

It belongs to me, to me alone, to be weak and miserable. Let me then weep and suffer; my tears are as inexhaustible as my fault is irreparable, while time, that sovereign cure for almost every thing, brings to me only new motives for tears: but you, who have no violence to fear, who are unmortified by shame, whom nothing constrains to disguise your sentiments; you, who have only just tasted misfortune and possess at least your former virtues unblemished; how dare you demean yourself so far as to sigh and sob like a woman, or betray your impatience like a madman? Have not I merited contempt enough on your account, without your increasing it, by making yourself contemptible; without overwhelming me at once with my own infamy and yours? Recall then your resolution; learn to bear your misfortunes, and be like a man: be yet, if I dare to say so, the lover of Eloisa. If I am no longer worthy to animate your courage, remember at least, what I once was. Deserve then, what for your sake, I have ceased to be; and though you have dishonoured me once, do not dishonour me again. No, my best friend, it is not you that I discover in that effeminate letter, which I would forget for ever, and which I look upon already as disowned by you. I hope, debased and confused as I am, I dare hope, the remembrance of me does not inspire sentiments so base; but that I am more respected by a heart it was in my power to inflame, and that I shall not have additional cause to reproach myself in your weakness.

Happy in your misfortune, you have met with the most valuable recompense that was ever known to a susceptible mind. Heaven, in your adversity, has given you a friend; and has made it doubtful whether what it has bestowed is not a greater blessing than that which it has deprived you of. Love and respect that too generous man; who, at the expense of his own ease, condescends to interest himself in your peace and preservation. How would you be affected, if you knew every thing he would have done for you! But what signifies exciting your gratitude to aggravate your affliction? You have no need to be informed how much he loves you, to know his worth; and you cannot respect him as he deserves without loving him as you ought.

LXXIII. From Clara

Your passion prevails over your delicacy, and you know better how to suffer than to make a merit of your sufferings. You would otherwise never have written in a strain of reproach to Eloisa, in her present situation. Because you are uneasy, truly, you must aggravate her uneasiness, which is greater than yours. I have told you a thousand times that I never saw so grumbling a lover as you; always ready to dispute about nothing; love is to you a state of warfare: or, if sometimes you are a little tractable, it is only that you may have an opportunity to complain of having been so. How disagreeable must be such lovers, and how happy do I think myself in never having had any but such as I could dismiss when I pleased, without a tear being shed on either side!

You must change your tone, believe me, if you would have Eloisa survive her present distress: it is too much for her to support her own grief and your displeasure. Learn for once to sooth her too susceptible heart: you owe her the most tender consolation; and ought to be afraid lest you should aggravate your misfortune, by lamenting it. At least, if you must complain, vent your complaints against me; who am the only cause of your separation. Yes, my friend, you guessed right: I suggested to her the part her honour and security required her to take; or rather I obliged her to take it, by exaggerating her danger: I prevailed also on you to depart, and we all have but done our duty. I did more, however, than this. I prevented her from accepting the offers of Lord B----; I have prevented your being happy; but the happiness of Eloisa is dearer to me than yours; I knew she could not be happy after leaving her parents to shame and despair; and I can hardly comprehend, with regard to yourself, what kind of happiness you can taste at the expense of hers. Be that what it will, such has been my conduct and offence; and since you delight in quarrelling with those you love, you see the occasion you have to begin with me alone: if in this you do not cease to be ungrateful, you will at least cease to be unjust. For my part, in whatever manner you behave to me, I shall always behave the same towards you: so long as Eloisa loves you, you will be dear to me, and more I cannot say. I am not sorry that I never opposed or favoured your passion. The disinterested friendship which always actuated me in that affair, justifies me equally in what I have done for and against you; and if at any time I interested myself in your passion, more perhaps than became me, my heart sufficiently excused me. I shall never blush for the services I was able to do my friend, nor shall reproach myself because they were useless. I have not forgot what you formerly taught me, of the fortitude of the wise man under misfortunes; and fancy I could remind you of several maxims to that purpose: but I have learned, by the example of Eloisa, that a girl of my age is, to a philosopher, a bad preceptor, and a dangerous pupil.

Volume II

LXXIV. From Lord B---- To Eloisa

Now, charming Eloisa, we gain our point: a lucky mistake of our friend hath brought him to reason. The shame of finding himself a moment in the wrong has dissipated his phrenzy, and rendered him so tractable that we may manage him for the future as we please. It is with pleasure I see the fault with which he reproaches himself, attended rather with contrition than anger; and I know how highly he esteems me, from that humility and confusion he seems to feel when I am present; but without affection or constraint. His sensibility of the injury he has done me disarms my resentment. When the offender thus acknowledges his crime, he reaps more honour by such a reparation of his fault, than the offended in bestowing him a pardon. I have taken the advantage of this change, and the effect it has produced, to enter into some necessary measures with him before my departure, which I now cannot defer much longer. As I purpose to return the approaching summer, we have agreed that he shall go to wait for me at Paris, from whence we shall proceed together to England.

London is the most extensive theatre in the world for the display of great talents. [16] Those of our friend are in many respects of the first rank; and I despair not of seeing him, with some little assistance, soon strike out something in his way to fortune, worthy of his merit. I will be more explicit as to my intentions when I see you; in the mean time, you will readily conceive the importance of his success may encourage him to surmount many difficulties, and that there are various modes of distinction which may compensate for inferiority of birth, even in the opinion of your father. This appears to me the only expedient that remains to be tried, in order to effect your mutual happiness, since prejudice and fortune have deprived you of all others.

I have written for Regianino to come post hither, and to remain with me during the eight or ten days I shall yet stay with our friend. He is too deeply afflicted to admit of much conversation: music will serve to fill up the vacant hours of silence, indulge his reveries, and sooth his grief by degrees into a peaceful melancholy. I wait only to see him in such a temper of mind to leave him to himself; and before that, I dare not trust him. As for Regianino, I will leave him with you as I pass by, and shall not take him from you again till I return from Italy; by which time, I imagine, from the progress you have both already made, his assistance will be unnecessary. Just at present he is certainly useless to Eloisa, and I deprive her of nothing by detaining him here for a few days.

LXXV. To Clara

Ah, why do I live to open my eyes on my own unworthiness! O that I had for ever closed them, rather than thus to look on the disgrace into which I am fallen; rather than to find myself the most abject, after having been the most fortunate of men! generous and amiable friend, to whose care I have been so often obliged, still let me pour my complaints into your compassionate heart; still let me implore your assistance, sensible and ashamed as I am of my own demerits: abandoned by myself, it is to you I fly for consolation. Heavens! how can it be that a man so contemptible should ever be beloved by her; or that a passion for so divine an object should not have refined my soul: let her now blush at her choice, she whose name I am no longer worthy to repeat. Let her sigh to see her image profan’d by dwelling in a heart so abject and mean. What hatred and disdain doth she not owe a wretch, that, inspired by love, could be yet servile and base! you shall know, my charming [17] cousin, the cause of my disgrace: you shall know my crime and penitence. Be you my judge, and let me perish by your sentence; or be my advocate, and let the adorable object on whom depended the past, conduct my future fortune.

I will say nothing of the effect which so unexpected a separation had on me: I will say nothing of the excess of my grief, or the extravagance of my despair; you will judge of them too well from the unaccountable behaviour into which they betrayed me. The more sensible I grew of the misery of my situation, the less I conceived it possible for me voluntarily to give up Eloisa; and the bitterness of this reflection, joined to the amazing generosity of Lord B----, awaked suspicions, on which I shall never reflect without horror, and which I can never forget without ingratitude to the friend whose generosity could forgive them.

Revolving in my phrenzy the several circumstances attending my departure, I imagined I discovered it to be a premeditated scheme, which I rashly attributed to the most virtuous of mortals. That dreadful suspicion no sooner suggested itself than every circumstance appeared to confirm it. My lord’s conversation with the Baron D’Etange, and his peremptory manner, which I took to be affected, the quarrel which ensued. Eloisa’s being forbid to see me, and their resolution to send me away, the diligence and secrecy of the preparations made for my departure, his lordship’s discourse with me the preceding evening; in short, the rapidity with which I was rather forced than conducted hither: all these circumstances seemed to prove that my lord had formed a scheme to separate me from Eloisa; and lastly, his intended return assured me that I had discovered his designs. I resolved, however, to get more particular information before I broke with him; and with this design set myself to examine the matter with attention. But every thing conspired to increase my ridiculous suspicions; all his generous and humane actions in my favour, were converted by my jealousy into so many instances of his perfidy. I knew that he wrote to Eloisa from Besançon, without communicating to me the contents of his letter, or giving me the least hint. I thought myself therefore sufficiently assured of the truth of what I suspected, and waited only for his receiving answer to his letter, which, I hoped, might be disagreeable, to come to the explanation I meditated.

Last night we returned home pretty late, and I knew he had received a packet from Switzerland, of which however he took no notice when we retired. I let him have time to open it, and heard him from my apartment reading in a low voice; I listened attentively and overheard him thus exclaim to himself, in broken sentences, Alas, Eloisa! I strove to render you happy----honoured your virtues,----but I grieve at your delusion.----At these and other similar exclamations, which I distinctly heard, I was no longer master of myself; I snatched up my sword, and taking it under my arm, forced open the door, and rushed like a madman into his chamber; but I will not soil my paper, nor offend your delicacy with the injurious expressions my rage dictated, to urge him to fight me on the spot.

Here, my dear cousin, I must confess to have seen the most extraordinary instance of the influence of true wisdom, even over the most susceptible mind, when we listen to her dictates. At first he could not comprehend whence arose my disorder, and took it for a real delirium. But the perfidy of which I accused him, the secret designs with which I reproached him, Eloisa’s letter which he held in his hand, and which I incessantly mentioned, at length discovered the cause of my anger. He smiled, and said to me coldly, you are certainly out of your senses; do you think me so void of discretion as to fight with a madman? open your eyes, inconsiderate man, he said, with a milder tone, is it me that you accuse of betraying you? Something, I know not what, in his voice and manner of speaking, struck me immediately with a sense of his innocence and my own folly. His reproof sunk into my heart, and I had no sooner met his looks than my suspicions vanished, and I began to think with horror on the extravagance I had committed. He perceived immediately this change of sentiment, and taking me by the hand, ’tis well, says he, but if you had not recollected yourself before my justification, I would never have seen you more. As it is, and you have recovered your reason, read that letter, and know for once your friends. I would now have been excused from reading it, but the ascendant, which so many advantages had given him over me, made him insist on it with an air of authority; and, though my suspicions were vanished, I secretly wished to see it.

Think what a situation I was in, on reading a letter that informed me of the unparalleled obligations I was under, to a man I had so unworthily treated. I threw myself immediately at his feet, struck with admiration, affliction and shame: I embraced his knees with the utmost humiliation and concern, but could not utter a word. He received my penitence in the same manner as he did the outrage I had committed; and exacted no other recompense for the pardon he granted, than my promise that I would never more oppose his designs to serve me. Yes, he shall act for the future as he pleases: his sublime generosity is more than human, and it is as impossible to refuse his favours as it is to withstand the benevolence of the deity.

He gave afterwards two letters out of the packet, addressed to me, and which he would not deliver before he had read his own, that he might be made acquainted with the resolution of your cousin. In perusing them I found what a mistress and friend heaven had bestowed on me: I saw how it had connected me with the most perfect patterns of generosity and virtue, to render my remorse the more keen, and meanness contemptible. Say, who is that matchless fair, whose beauty is her least perfection; who, like the divinity, makes herself equally adored for the dispensation of good and evil. It is Eloisa; she has undone me; yet cruel as she is, I love and admire her but the more. The more unhappy she makes me, the more perfect she appears; and every pain she gives, is a new instance of her perfection. The sacrifice she has made to nature both afflicts and charms me; it enhances even the value of that which she made to love. No, my Eloisa can make no refusal that is not of equal value to what she bestows. And you, my charming, my truly deserving cousin, the only perfect model of friendship your sex can boast, an instance which minds, not formed like yours, will never believe real: tell not me of philosophy, I despise its vain parade of idle terms; I despise that phantom of wisdom which teaches us to brave the passions at a distance, but flies, and leaves us a prey to them the moment they approach. Abandon me not, Clara, to a distracted mind; withdraw not your wonted kindness from a wretch, who, though he deserves it no longer, desires it more ardently, and stands more in need of it, than ever. Assist me to recover my former self, and let your gentle counsel supply the dictates of reason to my afflicted heart.

I will yet hope I am not fallen into irretrievable disgrace. I feel that pure and sacred flame I once cherished, rekindle within me. The sublime examples before me shall not be given in vain. The virtues which I love and admire I will imitate. Yes, divine Eloisa! I will yet do honour to thy choice; and, you, my friends, whose esteem I am determined to regain, my awakened soul shall gather new strength and life from yours. Chaste love and sacred friendship shall restore that constancy of mind, of which a cowardly despair had deprived me; the pure sensations of my heart shall supply the place of wisdom: you shall make me every thing I ought to be, and I will compel you to forget my fall, in consideration of my endeavours to rise. I know not, neither do I desire to know, the future lot which providence assigns me; be it what it will, I will render myself worthy of that which I have already enjoyed. The image of Eloisa, never to be erazed from my mind, shall be my shield, and render my soul invulnerable. I have lived long enough for my own happiness, I will now live to her honour. Oh, that I could but live so supremely virtuous, that the admiring world should say, how could he do less who was loved by Eloisa?

P. S. From ties abhorred and perhaps inevitable! what is the meaning of those words? they are in Eloisa’s letter. Clara, I am attentive to every, the minutest circumstance; I am resigned to fortune: but those words,----whatever may happen, I will never leave this place till I have an explanation of those words.

LXXVI. From Eloisa

Can it be that my soul has not excluded all delight, and that a sense of joy yet penetrates my heart? alas! I conceived it insensible to any thing but sorrow: I thought I should do nothing but suffer, when you left me, and that absence had no consolations; your letter to my cousin has undeceived me; I have read and bath’d it with tears of compassion. It has shed a sweet refreshing dew o’er a drooping heart, dried up with vexation and sorrow. The peaceful serenity it has caused in my soul convinces me of the ascendant you hold, whether present or absent, over the affections of Eloisa. Oh! my friend, how much it delights me to see you recover that strength of mind which becomes the resolution of a man. I esteem you for it the more, and despise myself the less, in that the dignity of a chaste affection is not totally debased between us, and that our hearts are not both at once corrupted. I will say more, as we can at present speak freely of our affairs. That which most aggravated my despair, was to see that yours deprived us of the only resource which was left us, the exertion of your abilities, to improve them. You now know the worth of the friendship with which heaven has blessed you, in that of my Lord B----, whose generosity merits the services of your whole life, nor can you ever sufficiently atone for the offence you have committed. I hope you will need no other warning to make you guard for the future against your impetuous passions. It is under the protection of this honourable friend that you are going to enter on the stage of the world; it is under the sanction of his credit, under the guidance of his experience, that you go to revenge the cause of injured merit, on the cruelty of fortune.

Do that for his sake which you did not for your own. Endeavour at least to respect his goodness, by not rendering it useless to yourself. Behold a pleasing prospect still before you: contemplate the success you have reason to hope for in entering the lists where every thing conspires to ensure the victory. Heaven has been lavish to you of its bounties; your natural genius, cultivated by taste, has endowed you with every necessary and agreeable qualification; at least, at four-and-twenty you possess all the charms of youth, matured by the reflections of age.

Frutto simile in su’l gioveriel fiore.

Study has not impaired your vivacity, nor injured your person; insipid gallantry has not contracted your genius, nor formality your understanding: but love inspiring those sublime sentiments which are its genuine offspring, has given you that elevation of mind and justness of conception from which it is inseparable. [18] I have seen thy mind expanded by its gentle warmth, display its brilliant faculties, as a flower that unfolds itself to the rays of the sun; you possess at once every talent that leads to fortune, and should set you above it: you need only aspire to be considerable, to become so; and I hope that object for whose take you should covet distinction, will excite in you a greater zeal for those marks of the world’s esteem, than of themselves they may deserve.

You are going, my friend, far from me----my best beloved is going to fly from his Eloisa.----It must be so,----it is necessary that we should part at present, if we ever mean to be happy; on the success of your undertakings also depends our last hope of such an event----Oh, may the anticipation of it animate and comfort you throughout our cruel, perhaps long separation! may it inspire you with that zeal, which surmounts every obstacle. The world and its affairs will indeed continually engage your attention, and relieve you from the pangs of absence. But I, alas! remain alone, abandoned to my own thoughts, or subject to the persecution of others, that will oblige me incessantly to lament thy absence. Happy, however, shall I be, in some measure, if groundless alarms do not aggravate my real afflictions, and if the evils I actually suffer be not augmented by those to which you may be exposed----I shudder at the thoughts of the various dangers to which your life and your innocence will be liable. I place in you all the confidence a man can expect; but, since it is our lot to live asunder, O, my friend, I could wish you were something more than man. Will you not stand in need of frequent advice to regulate your conduct in a world, to which you are so much a stranger? It does not belong to me, young and unexperienced, and even less qualified by reflection and study than yourself, to advise you here. That difficult task I leave to Lord B----. I will content myself to recommend to you two things, as these depend more on sentiment than experience; and, tho’ I know but little of the world, I flatter myself I am not to be instructed in the knowledge of your heart: Be virtuous, and remember Eloisa.

I will not make use of any of those subtle arguments you have taught me to despise; and which, though they fill so many volumes, never yet made one man virtuous. Peace to those gloomy reasoners! to what ravishing delights their hearts are strangers! leave, my friend, those idle moralists, and consult your own breast. It is there you will always find a spark of that sacred fire, which hath so often inflamed us with love for the sublimest virtue. It is there you will trace the lasting image of true beauty, the contemplation of which inspires us with a sacred enthusiasm; an image which the passions may continually defile, but never can efface. [19] Remember those tears of pleasure, those palpitations of heart, those transports which raised us above ourselves at the recital of heroic examples, which have done honour to human nature. Would you know which is most truly desirable, riches or virtue? reflect on that which the heart prefers in its unprejudiced moments: think on that which interests us most in the perusal of history. Did you never covet the riches of Croesus, the honours of Caesar, nor the pleasures of Heliogabalus? If they were happy, why did you not wish to be placed in the same situation? But they were not, you were sensible they were not, happy; you were sensible they were vile and contemptible; and that bad men, however fortunate, are not objects of envy.

What characters did you then contemplate with the greatest pleasure? what examples did you most admire? which did you desire most to imitate? inexpressible are the charms of ever-blooming virtue: it was the condemn’d Athenian, drinking hemlock; it was Brutus, dying for his country: it was Regulus, in the midst of tortures: it was Cato, plunging his dagger in his breast. These were the unfortunate heroes, whose virtues excited your envy, while your own sensations bore witness of that real felicity they enjoyed, under their apparent misfortunes. Think not this sentiment peculiar to yourself; it is the sentiment of all mankind, and that frequently in spite of themselves. That divine image of virtue, imprinted universally on the mind, displays irresistible charms even to the least virtuous. No sooner doth passion permit us to contemplate its beauty, but we wish to resemble it; and, if the most wicked of mankind could but change his being, he would chuse to be virtuous.

Excuse this rhapsody, my dear friend, you know it is originally derived from you, and it is due to the passion that inspired it. I do not take upon me to instruct you, by repeating your own maxims, but endeavour to enforce their application to yourself. Now is the time to put in practice your own precepts, and to shew how well you can act what you so well know to teach. Though it is not expected you should be put to the trials of a Cato, or a Regulus, yet every man ought to cherish a love for his country, resolution and integrity, and to keep his promise inviolable, even at the expense of his life. Private virtues are often the more sublime as they less aspire to public approbation, but have their end in the testimony of a good conscience, which gives the virtuous a more solid satisfaction, than the loudest applauses of the multitude. Hence you may see true greatness is confirmed to no one station of life, and that no man can be happy who is not the object of his own esteem; for, if the height of self- enjoyment consists in the contemplation of the truly beautiful, how can the vicious man admire the beauty of virtue in others, and not be forced to despise himself. I am not apprehensive of your being corrupted by sensual pleasures; a heart so refined as yours will be in little danger from the gross seductions of appetite. But there are others more dangerous and sentimental. I dread the effects of the maxims and lessons of the world; I dread the force of vicious examples, so constantly present, and so generally extensive: I dread those subtle sophisms by which vice is excused and defended: I dread, in short, lest your heart should impose upon itself, and render you less difficult about the means of acquiring importance than you would be, if our union were not to be the consequence. I only caution you, my friend, against the danger; your own discretion must do the rest: a foresight of accidental evils, however, is no small step towards their prevention. I will add but one reflection more, which, in my opinion, disproves the false arguments of vice, exposes the mistaken conceits of folly, and ought alone to direct a wise man to pursue his sovereign good. This is, that the source of true happiness is not confined to the desired object, nor to the heart which possesses it, but consists in a certain relation between the one and the other: that every object of our desires will not produce the happiness sought in its possession, nor is the heart at all times in a disposition to receive it. If the utmost refinement of intellectual pleasure is not sufficient alone to constitute our felicity, surely all the voluptuous pleasures on earth cannot make the depraved man happy. There is on both sides a necessary preparative, a certain combination of causes, from which results that delightful sensation so earnestly sought after by every sensible being, and for ever unexperienced by the pretended philosopher, who coldly nips his pleasures in the bud, for want of knowing how to conduct them to lasting felicity. What helps it, then, to obtain one advantage at the expense of another? to gain without what we lose from within; to procure the means of happiness, and lose the art of employing them. Is it not better also, if we can but enjoy one of these advantages, to sacrifice what the power of fortune may restore, to that which once lost can never be recovered? none should know better than I, who have imbittered all the sweets of my life, by thinking to increase them. Let the vicious and profligate then, who display their good fortune but keep their hearts a secret, let them advance what they will; be assured that if there be one instance of happiness upon earth it must be found in the breast of the virtuous. Heaven hath bestowed on you an happy inclination for what is virtuous and good: listen then only to your own desires, follow only your own inclinations, and think above all on the growth of our infant affections. So long as the remembrance of those delightful moments of innocence shall remain, it will be impossible that you should cease to love that which rendered them so endearing; it will be impossible the charms of moral excellence should ever be effaced from your mind, or that you should wish to obtain Eloisa by means unworthy of yourself. Can anyone enjoy a pleasure for which he has lost the taste? no, to be able to possess that which one loves, it is necessary the heart that loved it should be still the same.

I come now to my second point: you see I have not forgot my logic; it is possible, my friend, without love to have the sublime sentiments of a great mind; but a love like ours supplies its flame, which being once extinguished, the soul becomes languid; and a heart once exhausted is good for nothing. Tell me, what should we be if we ceased to love? is it not better to lose our existence than our sensibility? or could you resolve to endure the life of an ordinary being, after having tasted every delight that can ravish the heart of man? you are going to visit populous cities, where your age and figure, rather than your merit, will lay a thousand snares for your fidelity. Insinuating coquetry will affect the language of tenderness, and please without deceiving you. You will not seek love, but enjoyment; you will taste it without love, and not know it for the same pleasure. I know not whether you will find in another the heart of Eloisa; but of this I am certain, you will never experience with another those ecstasies you have tasted with her. The vacancy of your exhausted mind will forebode the destiny I predict. Sadness and care will overwhelm you in the midst of frivolous amusements. The remembrance of our first transports will pursue you in spite of yourself; my image, an hundred times more beautiful than I ever was, will overtake you. In a moment the veil of disgust will be thrown over all your delights, and a thousand bitter reflections rush into your mind. My best beloved, my amiable friend, Oh, should you ever forget me----Alas! I can but die; but you, you, shall live base and unhappy, and my death will be but too severely revenged.

Forget not then that Eloisa, who lived for you, and whose heart can never be another’s. I can say nothing more regarding that dependence in which Providence hath placed me: but, after having recommended fidelity to you, it is but just to give you the only pledge of mine that is in my power. I have consulted, not my duty, my distracted mind knows that no longer, but I have examined my heart, the last guide of those who can follow no other; and behold the result of its examination: I am determined never to be your wife without the consent of my father, but I will never marry another without your consent; of this I give you my word, which, whatever happens, I will keep sacred, nor is there a power on earth can make me break my promise. Be not, therefore, disquieted at what may befall me in your absence. Go, my dear friend, pursue, under the auspices of the most tender love, a destiny worthy to crown your merit: mine is in your hands, as much as it is in my power to commit it, and never shall it be altered but with your consent.

LXXVII. To Eloisa

_O qual fiamma di gloria d’onore, Scorrer sento per tutte le sene, Alma grande parlando conto!_

O Eloisa, let me breathe a moment,----you make me shudder, my blood boils, my heart pants; your letter glows with that sacred love of virtue that fires your breast, and communicates its celestial flame to the inmost recesses of mine. But why so many exhortations, where you should have laid on me your commands? do you think I can so far forget myself as to want arguments to excite me to act justly? at least, can I want to have them urged by you, whose injunctions alone I should fly to obey. Can you be ignorant that I ever will be what you please to have me? and that I could even act unjustly before I could disobey you? yes, I could set another capitol in flames if you enjoined me, for nothing can be so dear to me as you are. But, do you know, my incomparable Eloisa, why you are thus dear? it is because you can desire nothing but what is virtuous, and that my admiration of your virtues exceeds even the love inspired by your charms. I go, encouraged by the engagement into which you have entered, the latter part of which, however, you might have omitted; for to promise not to be another’s without my consent, is it not to promise to be none but mine? for my own part, I speak more freely, and pledge with you the faith of a man of honour, ever to remain sacred and inviolable: I am ignorant to what destiny fortune will lead me in the career I am going, for your satisfaction, to enter upon; but never shall the ties of love or marriage unite me to any other than Eloisa D’Etange. I live, I exist, but for her, and shall either die married to her, or not married at all. Adieu! I am pressed for time, and am going to depart this instant.

LXXVIII. To Eloisa

I arrived last night at Paris, and he, who once could not live two streets length removed from you, is now at the distance of more than an hundred leagues. Pity, Eloisa, pity your unhappy friend: had the blood gushing from my veins, dy’d with its streams, my long, long route, my spirits could not have failed me more; I could not have found myself more languid than at present. O that I knew as well when we shall meet again, as I know the distance that divides us! the progress of time should then compensate for the length of space. I would count every day, every hour of my life, my steps, towards Eloisa. But that dismal career is hid in the gloom of futurity; its bounds are concealed from my feeble sight. How painful, how terrible is suspense! my restless heart is ever seeking, but finds you not. The sun rises, but gives me no hopes of seeing you; it sets without granting me that blessing. My days are void of pleasure, and pass away as one long continued night. In vain I endeavour to rekindle my extinguished hopes, they offer me nothing but uncertainty and groundless consolations. Alas, my gentle friend! what evils have I not to expect if they are to be a counterpoise to my past happiness!

But, I conjure you, let not my complaints alarm you; they are only the cursory effects of solitude, and the disagreeable reflections of my journey. Fear not the return of my former weakness; my heart is in your hands, Eloisa, and while you are its support it cannot debase itself. One of the comfortable fruits of your last letter is, that since I find myself sustained by a double share of spirits; and though love should annihilate what is properly mine, I should still be a gainer; the resolution with which you have inspired me being able to support me better than I could otherwise have supported myself. I am convinced it is not good for man to be alone. Human minds must be united to exert their greatest strength, and the united force of friendly souls, like that of the collateral bars of an artificial magnet, is incomparably greater than the sum of their separate forces. This is thy triumph, celestial friendship! but what is even friendship itself, compared to that perfect union of souls, which connects the most perfect, the most harmonious amity, with ties an hundred times more sacred? where are the men whose ideas, gross as their appetites, represent the passion of love only as a fever in the blood, the effect of brutal instinct? let them come to me, let them observe, let them feel, what passes in my breast; let them view an unhappy lover separated from his beloved object, doubtful whether ever he shall see her more, and hopeless of retrieving his lost happiness; animated, however, by the never dying flame, which, kindled by your beauties, has been nourished by your mental charms, they will see him ready to brave the rigours of adversity; to be deprived even of your lovely self, and to cherish all those virtues that you have inspired, and which embellish that adorable image that shall never be erazed from my soul. O, my Eloisa, what should I be without you? informed indeed by dispassionate reason, a cold admirer of virtue, I might have respected it in any one. I shall now do more, I shall now be enabled to put it zealously in practice, and, penetrated by your example, shall excite those who have known us to exclaim:----“what happy creatures should we be, if all the women in the world were Eloisa’s, and all the men had hearts susceptible of their charms!”

As I was meditating during my journey, on your last letter, I formed a resolution of collecting together all those you have written to me; as I no longer can attend to your delightful counsel from your own mouth. For, though there is not one which I have not learnt by heart, I love to read them continually, and to contemplate the characters of that lovely hand, which alone can make me happy: but the paper wears out by degrees, and therefore, before they fall quite in pieces, I design to copy each letter in a book, which I have already prepared for that purpose. It is pretty large, but I provide for the time to come, and even hope to live long enough to fill more than one volume. I set apart my evenings for the delightful employment, and proceed but slowly, in order to prolong so agreeable a task. This inestimable volume I will never part with; it shall be the manual of my devotions, my companion through the world which I am going to enter; it shall be my antidote against the pernicious maxims of society; it shall comfort me under my afflictions; it shall prevent or amend my errors; it shall afford me instruction in my youth, and yield me edification in age: the first love-letters, Eloisa, that perhaps ever were put to such an use! With respect to your last epistle, which I have before me, excellent as it appears to me, I find however one thing you should have omitted. You may think it strange; but it is much more so, that this very article should particularly regard yourself, and that I blame you even for writing it at all. Why do you talk to me of fidelity and constancy? you once were better acquainted both with my passion and your own power. Ah, Eloisa, do you entertain such changeable sentiments? what, though I had promised you nothing, should I the sooner cease to be yours? Oh, no, it was at the first glance you directed to me, at the first word you spoke, at the first motion of my heart, that a flame was kindled in my soul which can never be extinguished. Had I never seen you since that first moment, it had been enough, it had been afterwards too late to have ever forgotten you. And is it possible for me to forget you now? now, that, intoxicated with my past felicity, the very remembrance of it makes me still happy? now, that the soul, which once animated me, is fled, and I live only by that which Eloisa hath inspired? now, that I despise myself for expressing so coldly what I so sensibly feel? should all the beauties in the universe display their charms to seduce me, is there one amongst them could eclipse thine? let them all combine to captivate my heart; let them pierce, let them wound it, let them break to pieces, this faithful mirror of my Eloisa, her unsullied image will not cease to be reflected from its smallest fragments, for nothing is able to drive it thence. No, not omnipotence itself can go thus far; it may annihilate my soul, but it cannot leave its existence and make it cease to love Eloisa.

Lord B---- has undertaken to give you an account of my affairs, and what he has projected in my favour: but I am afraid he will not strictly fulfil his promise with respect to his present plan. For you are to know that he has abused the right his beneficence has given him over me, in extending it beyond the bounds of generosity. The pension he has settled on me, and which he has made independent, has put me in a condition to make an appearance here much above my rank, and perhaps even that which I shall have occasion to make in London. While I am here, as I have nothing to do, I live just as I please, and shall have no temptation to throw away the savings of my income in idle expenses. You, Eloisa, have taught me that our principal, at least our most pressing wants, are those of a benevolent mind; and, as long as one individual is deprived of the necessaries of life, what virtuous man will riot in its superfluities?

LXXIX. To Eloisa. [20]

I enter with a secret horror on this vast desert, the world; whose confused prospect appears to me only as a frightful scene of solitude and silence. In vain my soul endeavours to shake off the universal restraint it lies under. It was the saying of a celebrated ancient, that he was never less alone than when he was by himself: for my part, I am never alone but when I mix with the crowd, and am neither with you nor with any body else. My heart would speak, but it feels there is none to hear: it is ready to answer, but no one speaks any thing that regards it. I understand not the language of the country, and no body here understands mine. Yet I own that I am greatly caressed, and that all the obliging offices of friendship and civility are readily offered to me: this is the very thing of which I complain. The officious zeal of thousands is ever on the wing to oblige me, but I know not how to entertain immediately a friendship for men I have never seen before. The honest feelings of humanity, the plain and affecting openness of a frank heart, are expressed in a different manner from those false appearances of politeness, and that external flattery, which the customs of the world require. I am not a little afraid that he, who treats me at first sight, as if I was a friend of twenty years standing, if at the end of twenty years I should want his assistance, will treat me as a stranger; and, when I see men, lost in dissipation, pretend to take so tender a part in the concerns of every one, I readily presume they are interested for no body but themselves.

There is, however, some truth in all this profession: the French are naturally good-natured, open, hospitable, and generous. But they have a thousand modes of expression, which are not to be too strictly understood. A thousand apparent offers of kindness which they make only to be refused; they are no more than the snares of politeness laid for rustic simplicity. I never before heard such profusion of promises: you may depend on my serving you, command my credit, my purse, my house, my equipage.----But, if all this were sincere, and literally taken, there would not be a people upon earth less attached to property. The community of possessions would be in a manner already established; the rich always making offers, and the poor accepting them, both would naturally soon come upon a level, and not the citizens of Sparta itself could ever have been more upon an equality than would be the people of Paris. On the contrary, there is not a place, perhaps, in the world, where the fortunes of men are so unequal, where are displayed at once the most sumptuous opulence and the most deplorable poverty. This is surely sufficient to prove the insignificance of that apparent commiseration, which every one here affects to have for the wants and sufferings of others, and that tenderness of heart, which in a moment contracts eternal friendship.

But if, instead of attending to professions so justly to be suspected, and assurances so liable to deceive, I desire information, and would see knowledge; here is its most agreeable source. One is immediately charmed with the good sense which is to be met with in company of the French, not only among the learned, but with men of all ranks, and even among the women: the turn of conversation is always easy and natural, it is neither dull nor frivolous, but learned without pedantry, gay without noise, polite without affectation, gallant without being fulsome, and jocose without immodesty. Their discourse is neither made up of dissertations nor epigrams; they reason without argumentation, and are witty without punning: they artfully unite reason and vivacity, maxims and rhapsodies; and mix the most pointed satire and refined flattery with strictness of morals. They talk about every thing, because every one has something to say; they examine nothing to the bottom, for fear of being tedious, but propose matters in a cursory manner, and treat them with rapidity: every one gives his opinion, and supports it in few words; no one attacks with virulence that of another, nor obstinately defends his own; they discuss the point only for the sake of improvement, and stop before it comes to a dispute: every one improves, every one amuses himself, and they part all satisfied with each other; even the philosopher himself carrying away something worthy his private meditation.

But, after all, what kind of knowledge do you think is to be gained from such agreeable conversation? to form a just judgment of life and manners; to make a right use of society; to know, at least, the people with whom we converse; there is nothing, Eloisa, of all this: all they teach is to plead artfully the cause of falsehood, to confound, by their philosophy, all the principles of virtue; to throw a false colour, by the help of sophistry, on the passions and prejudices of mankind; and to give a certain turn to error, agreeable to the fashionable mode of thinking. It is not necessary to know the characters of men, but their interests, to guess their sentiments on any occasion. When a man talks on any subject, he rather expresses the opinions of his garb or his fraternity, than his own, and will charge them as often as he changes his situation and circumstances.

Dress him up, for instance, by turns, in the robe of a judge, a peer, and a divine, and you shall hear him successively stand up, with the same zeal, for the rights of the people, the despotism of the prince, and the authority of the inquisition. There is one kind of reason for the lawyer, another for the officer of the revenue, and a third for the soldier. Each of them can demonstrate the other two to be knaves; a conclusion not very difficult to be drawn by all three. [21] Thus men do not speak their own sentiments but those they would instill into others, and the zeal which they affect is only the mask of interest. You may imagine, however, that such persons as are unconnected and independent, have at least a personal character and an opinion of their own. Not at all: they are only different machines, which never think for themselves, but are set a going by springs.

You need only inform yourself of their company, their clubs, their friends, the women they visit, the authors they are acquainted with; and you may immediately tell what will be their opinion of the next book that is published, the next play that is acted, the works of this or that writer they know nothing of, or this or that system of which they have not one idea. As ordinary clocks, also, are wound up to go but four and twenty hours, so are these people under the necessity of going every evening into company, to know what they are to think the next day.

Hence it is, that there is but a small number of both sexes, who think for all the rest, and for whom all the rest talk and act. As every one considers his own particular interest, and none of them that of the public, and as the interests of individuals are always opposed, there is amongst them a perpetual clashing of parties and cabals, a continual ebb and flow of prepossessions and contrary opinions; amidst which the most violent tempers, agitated only by the rest, seldom understand a word of the matter in dispute. Every club has its rules, its opinions, its principles, which are no where else admitted. An honest man at one house is a knave at the next door. The good, the bad, the beautiful, the ugly, truth, and even virtue itself, have all only a limited and local existence. Whoever chuses a general acquaintance, therefore, and goes into different societies, should be more pliable than Alcibiades; he should change his principles with his company, new-model his sentiments in a manner at every step, and lay down his maxims by the rod. He ought at every visit to leave his conscience, if he has one, at the door, and take up with that belonging to the house as a new servant, on his entrance, puts on its livery, which he leaves behind him when turned out, and if he chuses it, again takes up his own, which serves him till he gets a new suit with a new place. But what is still more extraordinary, is, that every one here is perpetually contradicting himself, without being concerned at all about it. They have one set of principles for conversation, and another for their actions; nor is any body scandalized at their inconsistency, it being generally agreed they should be very different. It is not required of an author, particularly of a moral writer, that he should maintain in conversation what he advances in his works; nor that he should put in practice what he inculcates. His writings, conversation, and conduct, are three things essentially different, which he is not at all obliged to reconcile to each other. In a word, every thing is absurd, and yet nothing offends, because absurdity is the fashion. Nay, there is attached to this incongruity of principles and manners, a fashionable air of which they are proud, and which is frequently affected. In fact, although every one zealously preaches up the maxims of his profession, he piques himself on the carriage and manners of another. The attorney, for instance, assumes the martial air of a soldier, and a petty clerk of the customs, the supercilious deportment of a lord; the bishop affects the gallantry of a fine gentleman; the courtier the precision of a philosopher; and the statesman the repartee and raillery of a wit. Even the plain mechanic, who knows not how to put on the airs of any other profession, dresses himself up in a suit of black on Sundays, in order to pass for a practitioner in the law. The military gentlemen alone, despising every other profession, preserve, without affectation, the manners of their own, which, to say the truth, are insufferable. Not that M. de Muralt was in the wrong, when he gave the preference to the conversation of a soldier; but, what might be true in his time, is no longer so now. The progress of literature has since improved conversation in general; and, as the gentlemen of the army despised such improvement in theirs, that which used to be the best, is at length become the worst. [22]

Hence it is, that the persons we talk to are not those with whom we converse; their sentiments do not come from the heart; their knowledge is not the acquisition of their own genius; their conversation does not discover their thoughts; and one perceives nothing of them but their figure. Thus, a man in company here, is nearly in the same situation as if he were spectator of a moving picture, where he himself is the only figure capable of self-motion.

Such are the notions I have formed of great societies, by that which I have seen at Paris. They may, nevertheless, be rather adapted to my own particular situation than to the true state of things; and will doubtless improve as I become more acquainted with the manners of the world. Besides this, I have hitherto kept no other company than that into which I have been introduced by the friends of Lord B----, and am sensible it is necessary to descend to persons of different ranks, to know the peculiar manners of a country; those of the opulent being almost every where the same. I shall endeavour to inform myself better hereafter; in the mean time, I leave you to judge whether I had not sufficient reason to call this crowded scene a desert, and to be terrified by a solitude, where I find only an empty appearance of sentiments and of sincerity, that falsifies itself in the instant of expression; and where I perceive only the mere apparitions of men, phantoms that strike the eye for a moment, but are insensible to the touch? Hitherto I have seen a great number of masks; when shall I behold the faces of mankind?

LXXX. From Eloisa

Yes, my friend, we shall continue to be united, notwithstanding our separation; we shall be happy in spite of fortune. It is the union of minds which constitutes their true felicity; the mutual attraction of hearts does not follow the ratio of their distance, and ours would be in contact, were they distant as the poles asunder. I am sensible with you that true lovers have a thousand expedients to sooth the pains of absence, and to fly to each other’s arms in a moment. Hence have they more frequent interviews even in absence, than when they see each other every day; for, no sooner is either alone, than they are both together. If you, my friend, can taste that pleasure every evening, I feast on it a hundred times a day. I am more alone, and am surrounded by objects I cannot look on without calling you to mind, without finding you ever near me.

_Qui canto dolcemente e qui s’assise Qiu si revolve, e qui ritenne il passo Qui co ’begli occhi me trafise il core Qui disse una parola, e qui sorrise._

But is it so with you? can you thus alleviate the pains of absence? can you experience the sweets of a peaceful and tender passion, that speaks to the heart without inflaming the senses? Are your griefs at present more prudent than were formerly your desires? the violence of your first letter still makes me tremble. I dread those deceitful transports, by so much the more dangerous as the imagination which excites them, is the less subject to controul; and, I fear, lest even your excess of love should prove injurious to the object of it. Alas! you know not, your sensations are too indelicate to perceive how offensive to love is an irrational homage. You do not consider that your life is mine, nor that self-preservation leads us frequently to destruction. Sensual man! will you never learn to love? call to mind those peaceful, those tender sensations you once felt, and so affectingly described. If such be the highest pleasures which even happy lovers can taste, they are the only ones wherein those who pine in absence are permitted to indulge themselves; and those who once have felt them, though but for a moment, should never regret the loss of any other. I remember the reflections we made in reading your Plutarch, on the sensuality and depravity of taste, which debase our nature. Were such wretched pleasures attended only with the circumstance of their not being mutual, it were enough, we said, to render them insipid and contemptible. Let us apply the same conclusion to the sallies of an extravagant imagination, to which it is no less applicable. What can the wretch enjoy whose pleasures are confined to himself alone? his pleasures are lifeless, but thine, O love! are animated and generous delights. It is the union of souls: we receive more pleasure from that which we excite, than from our own enjoyment.

But, pray, tell me, my friend, in what language, or rather, in what jargon, is the description you give me in your last letter? did you not make use of it as an occasional display of your wit? if you intend to repeat it in your letters to me, it will be necessary to send me a dictionary. What is it you mean by the opinions of a garb? by a conscience that is to be put off and on, like a livery? by laying down maxims by the rod? how would you have a poor, simple Swiss comprehend those sublime tropes and figures? have you not already borrowed some of the tinsel understanding of the people you describe? take care, my good friend, how you proceed. Do you not think the metaphors of the chevalier Marini, which you have so often laughed at, bear some resemblance to your own? if a garment may be said to think, in a letter, why not that fire may sweat in a sonnet? [23]

To observe in the space of three weeks all the different company that is kept in a great city; to pass judgment on their conversation; to distinguish precisely the false from the true, the real from the affected; the difference between their thoughts and words: this is the very thing for which the French are frequently censured by people of other countries; but this nation especially deserves to be studied more at leisure. I as little approve also of persons speaking ill of a country where they reside and are well received: they had better, in my judgment, submit to be deceived by appearances, than to moralize at the expense of their hosts. In short, I always suspect the candour of those observers, who set up for wits. I am always apprehensive lest they should insensibly sacrifice the real state of things to the arts of description, and affect a brilliancy of stile at the expense of truth.

You know, my friend, the saying of Muralt, that wit is the epidemical madness of the French: I am mistaken if I do not discover some marks of your being yourself infected with this phrenzy. There is this difference, however, that while it is agreeable enough in the French, the Swiss are of all people in the world those it becomes the least. There is something very quaint and far-fetched in many passages of your letter. I do not speak of the lively turn or animated expressions, which are dictated by any peculiar strength of sentiments, but of that affected prettiness of stile, which being unnatural in itself, can be natural to no people whatever, but betrays the absurd pretensions of the person who uses it. Pretensions, with those we love, good God! ought not all our pretensions to be confined to the object beloved? It may be permitted to enliven an indifferent conversation with such rhetorical flourishes, and they may pass off as fine strokes of wit; but this is not the language adapted to the intercourse of lovers; the florid jargon of gallantry comes less from the heart than the most rude and simple of all dialects. I appeal to yourself: did wit ever find an opportunity to intrude into our private parties? if those fond, those endearing conversations had a charm to dispel and keep wit at a distance, how ill-suited are its embellishments to the letters of absence, always clouded in some measure with sorrow; and in which the heart expresses itself with peculiar tenderness? but, though every passion truly great should be serious, excess of joy sooner calling forth our tears than our smiles, I would not have love be always sad; its chearfulness should, nevertheless, be simple and unaffected, without art, without embellishment, and undissembled as the passion itself. In a word, I would have love appear in its native graces, and not in the false ornaments of wit.

My constant companion, in whose apartment I write this letter, pretends, that in the beginning of it I had just that pleasantry of disposition which love inspires; but I know not what is become of it. In proportion as I proceed, a languor invades my heart, and hardly leaves me spirits to write the reproaches she would have me make you. For you are to know the above hypercriticisms are rather hers than my own. It was she that dictated in particular the first article, laughing like an idiot, and insisting on my not altering a single syllable. She says, it is to teach you to respect Marini, whom she patronizes and you have the presumption to ridicule.

But can you guess the cause of our good humour? it is her approaching marriage. The contract was signed last night, and the day is fixed for Monday sevennight. If ever love was a chearful passion, it is surely so with her: surely no girl was ever so droll upon the like occasion.

The good Mr. Orbe, whose head is also a little turned, was highly delighted with the comical manner in which he was received. Less difficult to be pleased than you were, he takes great pleasure in adding to the pleasantry of courtship, and looks upon the art of diverting his mistress as a master-piece in making love. For her part, we may talk to her as we please of decorum, tell her as much as we will of the grave and serious turn she ought to assume on the point of matrimony, and of doing honour to the virgin state she is going to quit; she laughs at all we can say, as ridiculous grimace, and tells Mr. Orbe to his face, that on the wedding day she shall be in the best humour in the world; and that one cannot go too chearfully to be married. But the little dissembler does not tell all; I surprized her this morning wiping her eyes, which were red with crying, and I would lay a wager, the tears of the night equal the smiles of the day. She is going to bind herself in new chains, that will relax the gentle ties of friendship: she is entering on a manner of life very different to that which she most affected. Hitherto always pleased and tranquil, she is going to run those hazards which are inseparable from the best marriage; and, whatever face she may assume, I see that, as a clear and smooth water begins to be troubled at the approach of a storm, so her chaste and timid heart feels an alarm at her approaching change of condition.

May they be happy, my dear friend! they love, and will be united in marriage: they will reap the transports of mutual enjoyment without obstacles, without fear, without remorse! Adieu, my heart is full----I can write no more.

P.S. We have seen Lord B----, but he was in such haste to proceed on his journey, that he staid with us but a moment. Impressed with a due sense of the obligations we owe him, I would have made him my acknowledgments and yours; but, I know not how, I was ashamed. It is surely a kind of insult offered to his unparallel’d generosity to thank such a man for any thing!

LXXXI. To Eloisa

What children does the impetuosity of our passions make of us! how readily does an extravagant affection nourish itself on chimeras; and how easily are our too violent desires prevented by the most frivolous objects! I received your letter with as much rapture as your presence could have inspir’d: in the excess of my transport, a piece of folded paper supplying in my mind the place of Eloisa. One of the greatest evils of absence, and the only one which reason cannot alleviate, is the inquietude we are under concerning the actual state of the person we love. Her health, her life, her repose, her affections, nothing escapes the apprehensions of him who has every thing to lose. Nor are we more certain of the present condition than of the future; and every possible accident is realiz’d in the mind of the timid lover. I breathe, and am alive again. You are in health, and still love me; or rather ten days ago you loved me, and was well; but who can assure me it is so at this instant? How cruel! how tormenting is absence! how fatally capricious is that situation in which we can enjoy only the past moment and the present not yet arrived.

Had you said nothing about your constant companion, I should have detected her little malice in the censures passed on my observations, and her old grudge in the apology for Marini; but, if it be permitted me in turn to apologize for myself, I will not make her wait for a reply.

In the first place then, my dear cousin, for it is to her I should address my answer, as to the stile of my remarks, I have adopted that of the subject: I endeavoured to give you at once both an idea and an example of the mode of conversation in fashion; and thus, following an ancient precept, I wrote to you in the same manner they talk in some companies to each other. Besides, it is not the use of rhetorical figures, but the choice of them, which I blame in Marini. If a man has the least warmth of imagination, he must necessarily use metaphors and figurative expressions to make himself understood. Even your own letters are full of them, without your knowing it; and I will maintain it, that none but a geometrician or a blockhead can talk without metaphor. In effect, the same sentiment may admit of an hundred different degrees of energy; and how are we to determine the precise degree in which to enforce it, but by the turn of expression? I must confess I could not help smiling myself at the absurdity of some phrases I used. I thank you for the trouble you took to pick them out. But, let them stand where they are, you will find them clear and peculiarly emphatical. Let us suppose that your two sprightly sparkling eyes, whose language is now expressive, were separated one from the other, and from the set of features to which they give such lustre; what think you, cousin, they would say, even with all their vivacity and fire? Believe me, they would lose all power of expression; they would be mute even to Mr. Orbe.

Is not the first thing that presents itself to observation in a strange country, the general cast and turn of conversation? And is not this the first observation I have made in Paris? I have written to you only what is said, and not what is done in this city. If I remarked a contrast between the discourse, the sentiments, and the actions of the people, it is because the contrast is too striking to escape the most superficial observer. When I see the same persons change their maxims according to the company they frequent, Molinists in one and Jansenists in another, court sycophants with the minister, and factious grumblers with an anticourtier: when I see a man in lace and embroidery rail at luxury, an officer of the revenue against imposts, or a prelate against gluttony; when I hear a court-lady talk of modesty, a noble lord of honesty, an author of candour, or an abbé of religion, and see nobody surprized at these absurdities, is it not natural enough to conclude that people here are as little anxious to hear truth as to speak it? And that, so far from endeavouring to persuade others into their own opinion, they care not whether they are believed or not?

But, let this suffice, in the way of pleasantry, for an answer to our cousin. I will lay aside an affectation to which we are all three strangers, and I hope you will find in me for the future as little of the satirist as the wit. And now, Eloisa, let me reply to you; for I am at no loss to distinguish between critical raillery and serious reproaches.

I cannot conceive how both you and your cousin could so egregiously mistake the object of my description. It was not the French in particular, on whom I intended to animadvert. For, if the characters of nations can be determined only by their difference, how can I, who have as yet no acquaintance with any other, pretend to draw the character of this? I should not besides have been so indiscreet as to fix on the metropolis for the place of observation. I am not ignorant that capital cities differ less from each other, than the national characters of the people, which are there in a great measure lost and confounded, as well from the influence of courts, all which bear a great resemblance to each other, as from the common consequence of living in a close and numerous society; which is also every where nearly the same, and prevails over the original and peculiar character of the country.

Were I to study the national characteristics of a people, I would repair to some of the more distant provinces, where the inhabitants still pursue their natural inclinations. I would proceed slowly and carefully through several of those provinces, and those at greatest distance from each other: from the difference I might observe between them, I would then trace the peculiar genius of each province; from what was theirs in common and not customary to other countries, I would trace the genius of the nation in general; and what appeared common to all nations, I should regard as characteristics of mankind in general. But I have neither formed so extensive a project; nor, if I had, am I possessed of the necessary experience to put it in execution. My design is to improve myself in the knowledge of mankind universally, and my method is to consider man in his several relations. I have hitherto been acquainted only with small societies scattered up and down, in a manner alone, and without connections. At present I am in the midst of others, which are surrounded by multitudes on the same spot, from which I shall begin to judge of the genuine effects of society; for, if men are constantly made better by their association, the more numerous and closely connected they are, still better they ought to be; and their manners should be more simple and less corrupted at Paris than in the Valais; but if experience prove the contrary, we must draw the opposite conclusion.

This method, I confess may in time lead to the knowledge of the national characters of people; but by a route so tedious and indirect, that I may perhaps never be qualified to determine that of any one nation upon earth. I must begin to make my observations on the first country in which I reside, proceeding in the others I pass through to mark the difference between them and the first: comparing France to every other, as we describe an olive-tree by a willow, or a palm-tree by a fir, and must defer the forming my judgment of the first people observed, till I have finished my observations on all the rest.

Please to distinguish then, my charming monitor, between philosophical observation and national satire. It is not the Parisians that I study, but the inhabitants of a great city; and I know not whether the remarks I have made be not as applicable to those of Rome and London, as of Paris. Moral principles do not depend on the customs of a people; so in spite of their reigning prejudices I can perceive what is wrong in itself but I know not whether I can justly attribute it to the Frenchman, or the man; whether it be the effect of habit, or of nature. Vice is in every place offensive to an impartial eye, and it is no more blameable to reprove it in whatever country it is found, than to correct the failings of humanity, because we live among men. Am not I at present an inhabitant of Paris? perhaps, I may have already unconsciously contributed my share, to the disorders I have remarked: perhaps too long a stay may corrupt even my inclinations, and at the end of a year I may be no more than a Parisian myself; if, in order to be deserving of Eloisa, I do not cherish the spirit of liberty and the manners of a free citizen. Let me proceed therefore, without restraint, in describing objects I should blush to resemble, and in animating my zeal for virtue by displaying the disgustful pictures of falsehood and vice.

Were my employment and fortune in my own power, I might without doubt make choice of other subjects for my letters. You were not displeased with those I wrote you from Meillerie, and the Valais: but, my dear friend, it is necessary for me, in order to support the noise and hurry of the world, in which I am obliged to live, to console myself in writing to you; and the thoughts of drawing up my narratives for your perusal, should excite me to look out for proper subjects. Discouragement would otherwise overtake me at every step, and I must entirely relinquish my observations on mankind, if you refuse to hear me. Consider that, to live in a manner so little conformable to my taste, I make an effort not unworthy of its cause: and to enable you to judge of what I must undergo to obtain you, permit me to speak sometimes of the maxims I am forced to learn, and the obstacles I am obliged to encounter.

In spite of my slow pace, and unavoidable avocations, my collection was finish’d when your letter happily arrived to prolong my task of copying: but, I admire, in seeing it so short, how you contrive to say so much in so few words. I will maintain it, there can be no reading so delightful as that of your letters, even to those to whom you are a stranger, if their hearts do but sympathise with ours. But how can you be a stranger to any one who reads your letters? is it possible that a manner so engaging, that sentiments so tender, can belong to any other than Eloisa? your enchanting looks accompany every sentence; your charming voice pronounces every word. It is impossible for any other to love, to think, to speak, to act, to write like Eloisa. Be not surprized then if your letters, which so strikingly convey your form and feature, should sometimes have the same effect as your presence on a lover, who so devoutly idolizes your person. I lose my senses in their perusal; my head grows giddy, a devouring flame consumes me; my blood boils, and I become frantic with passion. I fancy I see, I feel, I press you to my heart, adorable object! bewitching beauty! source of rapture and delight! image of those angelic forms, which are the fabled companions of the bless’d! come to my arms----she is here---- I clasp her in my embrace----ah! no, she is vanish’d; and I grasp but a shadow.----Indeed, my dear friend, you are too charming; you have been too indulgent to the weakness of a heart, that can never forget your charms, nor your tenderness. Your beauty even triumphs in its absence, it pursues me wherever I go, it makes me dread to be alone, and it is my greatest misery that I dare not give myself to the contemplation of so ravishing an object.

Our friends then, I find, will be united in spite of all obstacles; or rather they are so while I am now writing. Amiable and deserving pair! may heaven bestow on them all the blessings their prudent and peaceful affections, innocence of manners, and goodness of heart, deserve! may it bless them with that happiness it is so sparing of to those who were formed by nature to taste its delights! happy indeed will they be, if heaven should grant to them what it has taken from us! and yet, Eloisa, we may draw some consolation even from our misfortunes. Do you not perceive that our severest troubles are not without their peculiar satisfactions; and that altho’ our friends may taste pleasures of which we are deprived, we enjoy others of which they are ignorant? yes, my gentle friend, in spite of absence, losses, fears; in spite even of despair itself, the powerful exertion of two hearts, longing for each other, is always attended with a secret pleasure unknown to those at ease. This is one of the miracles of love, that teacheth us how to extract pleasure from pain; and would make us look upon a state of indifference as the greatest of all misfortunes. Tho’ we lament our own situation, then, let us not envy that of others. On the whole, perhaps, there is none preferable to our own: as the deity derives his happiness from himself, the hearts that glow with a celestial passion, find in themselves the source of refined enjoyment, independent of fortune.

LXXXII. To Eloisa

At length, Eloisa, behold me swim with the stream. My collection being finish’d, I begin to frequent the public diversions, and to sup in company; I spend the whole day abroad, and am attentive to every striking object: but, perceiving nothing that resembles you, I recollect myself in the midst of noise and confusion, and converse in secret with my love. It is not however, that this busy and tumultuous life has not in it something agreeable, or that such a vast variety of objects do not present a considerable fund of gratification to the curiosity of a stranger: but, to taste the entertainment they afford, the heart should be vacant, and the understanding idle. Both love and reason seem to unite in raising my disgust against such amusement. Every thing here being confined to appearances, which are every instant changing, I have neither the time to be moved with, nor to examine, any thing.

Hence I begin to see the difficulties of studying the world, and I know not what situation is most likely to make me a proficient in this science. The speculatist lives at too great a distance, and the man of business too near the object, to view it critically: the one sees too much to be able to reflect on any part, and the other too little to judge of the whole piece. Every object that strikes the philosopher he examines apart, and not being able to discern its connections and relations with others, that lie beyond the field of his observation, he never sees them placed in their proper point of view, and knows neither their real causes nor effects. The man of business sees all, and has leisure to think on nothing. The instability of objects permits him barely to perceive their existence, and not to examine their qualities: they pass in succession before him with such rapidity, that they efface the impression of each other, and load his memory only with a chaos of confused ideas. It is also as impossible to make observations, and meditate on them alternately: as the scene requires a constant and unremitted attention, which reflection would interrupt. A man who should divide his time by intervals between solitude and society, always perplexed in retirement and to seek in the world, would be able to do nothing in either. There is but one way: and that is to divide the whole period of life into two parts; applying the one to observation, and the other to reflection. But this is next to impossible; for reason is not a piece of furniture that can be thrown aside, and put to use again at pleasure: the man who should live ten years without reflection, will never again be capable of reflection as long as he lives.

I find it is a folly to think to study mankind in the quality of a simple spectator. He, who pretends only to make observations, will be able to observe nothing: for, being useless to the men of business, and troublesome to those of pleasure, he will find no where admittance. We can have the opportunity of seeing others act, in proportion only as we act with them; in the school of the world, as well as in that of love, we must begin by praising whatever we desire to learn.

What method then can I take? I that am a stranger, and can follow no employment in this country, and whom the difference of religion alone excludes from aspiring to office? I am reduced to be humble, in order to instruct myself; and, as I can never be useful, must endeavour to make myself agreeable. To this end, I aim as much as possible to be polite without flattery, complaisant without meanness, and to put so good a face on what is tolerable in society that I may be admitted into it, without being under the necessity of adopting its vices. Every man that would see the world, and has nothing to do in it, ought at least to adopt its manners to a certain degree. For what pretension can he have to be admitted into the society of people to whom he can be of no service, and to whom he has not the address to make himself agreeable? But, if he has found out this art, it is all that is required of him, particularly if he be a stranger. Such a one has no occasion to take part in their cabals, their intrigues, or their quarrels: if he behaves obligingly to every one; if he neither excludes, nor prefers women of a certain character; if he keeps the secrets of the company into which he is admitted; if he turns not into ridicule at one house, what he sees in another; if he avoids making confidents; entering into broils; and, in particular, if he maintains a certain personal dignity; he may see the world, without molestation, preserve the purity of his manners, his probity, and even his frankness itself, if it arises from a spirit of liberty, and not from that of party. This is what I have endeavoured to do, agreeable to the advice of some people of sense, whom I have chosen for my advisers, among the acquaintance Lord B----’s interest has procured me. In consequence of this, I begin now to be admitted into companies, less numerous and more select. Hitherto I have been chiefly invited to regular dinners, where the only woman at table is the mistress of the family; where open house is kept for all the idle people about Paris, with whom they have the slightest acquaintance; and where every one pays for his dinner in wit, or flattery, as he can best afford: the conversation being in general noisy and confused, and very much resembling that of a public ordinary.

I am at present initiated into the more secret mysteries of visiting: being intreated to private suppers, where the door is shut against all strolling and chance guests, and every one is upon an agreeable footing, if not with each other, at least with the provider of the entertainment. Here it is that the women are less reserved, and their real characters more easily discovered. The conversation is in these parties carried on with more decorum, and is more refined and satirical: instead of talking of the public news, plays, promotions, births, deaths, and marriages, which were the topics of the morning, they here take a review of the several anecdotes of Paris, divulge the secret articles of the scandalous chronicle, turn the good and bad alike into ridicule, and, in artfully describing the characters of others, undesignedly display their own. It is in these companies that the little circumspection which remains has invented a peculiar kind of language, under which they affect to render their satire more obscure, while it only makes it more severe. It is here, in a word, that they carefully sharpen the poignard, under pretence of making it less hurtful; but, in fact, only to make it wound the deeper. To judge, however, of this conversation according to our notions of things, we should be in the wrong to call it satirical; for it consists more of raillery than censure, and turns less upon the vicious than the ridiculous. Satire in general is not common in large cities, where that which is downright wicked is too simple to be worth talking about. What can they condemn where virtue is in no esteem? and what should they revile where nothing is held to be villainous? At Paris, more particularly, where every thing is seen in an agreeable light, the representation of things that ought to raise our indignation is well received, if it be but wrapt up in a song or an epigram. The fine ladies of this country do not like to be displeased; and are therefore displeased at nothing: they love to laugh, but woe be to him who happens to be the butt of their ridicule; the fears this caustic leaves are never to be effaced; they not only defame good manners and virtue, but exaggerate even vice itself. We now return to our company.

What strikes me most in these select meetings, is to see that half a dozen people, expressly chosen to entertain one another agreeably, and between whom there generally subsist very intimate connections, cannot converse an hour together without introducing the affairs of half the people in Paris; just as if their hearts had nothing to say to each other, or that there was no person in company of merit enough to engage their attention. You know, Eloisa, how far otherwise it was with us, when we supped together at your cousin’s, or your own apartment; how we could find means, in spite of constraint and secrecy, to turn the discourse on subjects that related to ourselves; how at every moving reflection, at every subtle allusion, a look more swift than lightening, a sigh rather imagined than perceived, conveyed the pleasing sensation from one heart to the other.

If the discourse here turn by accident on any of the company, it is commonly carried on in a jargon known only to the persons concerned, and which one had need of a vocabulary to understand. Thus by talking as it were in cypher, they are enabled to banter each other with insipid raillery, in which the greatest blockhead does not always shine the least. In the mean time, perhaps, a third part of the company, incapable of taking the jest, are either reduced to a disagreeable silence, or to laugh at what they do not understand. Of this kind, Eloisa, is all the tenderness and affection I have observed in the intimacies of this country: those of a more private nature, with only a second person, I have not, nor ever shall have experienced.

In the midst of all this, however, if a man of any weight and consequence should enter on a grave discourse, or begin to discuss a serious question, a general attention would be immediately fixed on this new object: men and women, old and young, every one would be ready to enter into its examination; and it is astonishing how much good sense and precision would, as it were, through emulation, sally out of their extravagant heads. [24] A point of morality could not be better determined in a society of philosophers, than in that of a fine lady at Paris: their conclusions would even be less precise and severe: for the philosopher, who thinks himself obliged to act as he speaks, will be less rigid in his principles; but, where morality is nothing more than a topic of discourse, the severity of it is of no consequence: and no one is displeased at an opportunity of checking philosophical pride, by placing virtue out of its reach.

Besides this, influenced by a knowledge of the world and of their own hearts, all agree in thinking human nature as depraved as possible: hence their philosophy is always of the gloomy cast; they are ever indulging their own vanity by depreciating the virtues of humanity; always accounting for good actions from vicious motives, and attributing to mankind in general the depravity of their own minds.

And yet, notwithstanding their adopting this abject doctrine, one of the favourite topics of these societies is sentiment; a word by which we are not to understand the sensation of a heart susceptible of love or friendship: this would be thought vulgar and disgusting. No, sentiment consists in great and general maxims, heightened by the most sublime subtilties of metaphysics. I can safely say that in my life, I have never heard so much talk of sentiment, nor ever comprehended so little what was meant by it; so inconceivable are these French refinements! our simple hearts, Eloisa, never were governed by any of these fine maxims; and I am afraid it is with sentiment in the polite world, as it is with Homer among the pedants, who discover in him a thousand imaginary beauties, for want of taste to point out his real ones. So much sentiment is here laid out in wit, and evaporated in conversation, that none is left to influence their actions. Happily politeness supplies its place, and people act from custom nearly as they would from sensibility: at least so long as it costs them only a few compliments, and such trifling restraints, as they willingly lay themselves under in order to be respected; but, if any considerable sacrifice of their ease or interest is required, adieu to sentiment: politeness does not proceed so far; so far as it goes, however, you can hardly believe how nicely every article of behaviour is weighed, measured, and estimated. What is not regulated by sentiment, is subjected to custom, by which indeed every thing here is governed. These people are all professed copyists; and, tho’ they abound in originals, nobody knows any thing of them, or presumes to be so himself. To do like other people, is a maxim of the greatest weight in this country: and this is the mode----that is not the mode, are decisions from which there is no appeal.

This apparent regularity gives to the common, and even the most serious transactions of life, the most comical air in the world. They have settled even the very moment when it is proper to send cards to their acquaintance; when to visit with a card, that is, to visit without visiting at all; when to do it in person; when it is proper to be at home; when to be denied; what advances it is proper to make, or reject on every occasion; what degree of sorrow should be affected at the death of such, or such a one; [25] how long to mourn in the country; when they may come to console themselves in town; the very day, and even the minute, when the afflicted is permitted to give a ball, or go to the play. Every body in the same circumstances does the same thing: they keep time, and their motions are made all together, like the evolutions of a regiment in battalia; so that you would think them so many puppets, nailed to the same board, or danced by the same wire.

Now, as it is morally impossible that all these people, tho’ they act in the same manner, should be at once equally affected, it is plain, their peculiar characters are not to be known by their actions; it is plain their discourse is only a formal jargon, which assists us less to form a judgment of the French manners in general, than the peculiar mode of conversing in Paris. In like manner, we learn only here their terms of conversation, but nothing by which we can judge of their estimation in the conduct of life. I say the same of most of their writings; and even of their theatrical representations. The stage, since the time of Moliere, being a place where they rather repeat agreeable dialogues, than give a representation of life and manners. There are here three theatres; on two of which they only introduce imaginary characters; such as Harlequin, Pantaloon, and Scaramouch, on the one; and, on the other, gods, devils, and conjurers. On the third, they represent those immortal dramas, which give us so much pleasure in reading, and other new pieces, which are from time to time written for the stage; many of which are tragical, but not affecting. And, tho’ the sentiments contained in them are sometimes natural, and well enough adapted to the human heart, they give us not the least light into the peculiar manners of the people to whom they afford entertainment.

The institution of tragedy was originally founded on religion, whose sanction was sufficient to establish its authority. Besides this, the tragic scene always presented to the Greeks an instructive and agreeable representation, either in the misfortunes of the Persians their enemies, or in the vices and follies of the kings from which they themselves were delivered. Should they represent in like manner at Berne, at Zurich, or at the Hague, the ancient tyranny of the house of Austria, the love of liberty and their country would make such a representation peculiarly interesting to the spectators: but I would be glad to know of what use are the tragedies of Corneille at Paris; and what interest its citizens can take in the fate of a Pompey or Sertorius. The Greek tragedies turned upon real events, or such as were supposed to be real, being founded on historical tradition. But what business has a refined heroic passion in the breasts of the great? the conflicts of love and virtue cause them, no doubt, many an unhappy day and sleepless night! the heart is doubtless vastly concerned in the marriage of kings! judge then of the probability and use of so many performances all turning on such imaginary subjects.

As to comedy, it should certainly be a lively representation of the manners of the people for whom it is written; that it may serve them as a mirror to shew them their vices and follies. Terence and Plautus mistook their subjects; but their predecessors, Aristophanes and Menander, displayed Athenian manners before an Athenian audience; and since these, Moliere, and Moliere only, has represented still more ingenuously in France the manners of the French in the last age.

The objects of the picture are since changed; but they have never since had so faithful, so masterly a painter. At present, they only copy on the theatre the manner of conversing in about an hundred families in Paris; and this is their representation of French manners: so that there are in this great city five or six hundred thousand persons, whose various characters are never introduced on the stage. Moliere described the shopkeeper and artisan, as well as the Marquis; Socrates introduces the discourses of coachmen, carpenters, shoemakers, and masons. But our present writers, quite of another stamp, think it beneath them to know what passes in a trader’s counting house or the shop of a mechanic: their dramas must consist of persons of the first quality; for by the grandeur of their characters, they aim at a degree of eminence they never could attain by the assistance of genius. Nay, the audience itself is become so very delicate, that the chief of the spectators are as jealous of place and precedence in going to a play as in making a visit, never condescending to be present at the representation of characters of inferior condition.

Indeed, the people of fashion here are considered by themselves as the only inhabitants of the earth; all the rest of mankind are nobody. All the world keep a coach, a Swiss and a Maitre d’Hotel: all the world, therefore, consist of a very small number of people. Those who walk afoot are nobody; they are your common people, human creatures, the vulgar, folks in short of another world: so that a coach is not so necessary to carry one about, as to give one a title to existence. And hence there is a handful of impertinent people, who look upon themselves as the only beings of any consequence in the universe: though, were it not for the mischief they occasion, they themselves would not deserve to be numbered with the rest of mankind. It is nevertheless solely for these people that theatrical entertainments are made. They are represented by fictitious characters in the middle of the theatre, and shew themselves in real ones on each side; they are at once persons of the drama on the stage, and comedians in the boxes. It is thus that the sphere of the world and genius is contracted, while the present dramatic writers absurdly affect to introduce only characters of imaginary importance. No man is worthy of being brought upon the stage that does not wear a laced coat. A stranger would hence be apt to think France peopled only by counts and marquises, altho’, in fact, the more miserable and beggarly its inhabitants grow, the more splendid and brilliant is their representation on the theatre; and hence it is, that the ridiculous behaviour of persons of rank, in being exposed on the stage, rather gains ground than diminishes, and that the common people, who are ever aping the rich, go less to the theatre to laugh at their follies than to study them, and to become by imitation greater fools than the originals.

The French are indebted even to Moliere in a great measure for this evil; he corrected the courtiers by spoiling the citizens, and his ridiculous marquises were the first model of those still more contemptible petit-maitres, which succeeded them in the city.

There is in general much discourse and but very little action on the French stage: the reason of which is, perhaps, that the French talk much more than they do, or at least, that they pay a much greater regard to what is said than to what is done. I remember the answer of a spectator, who, in coming out from the representation of one of the pieces of Dionysius the tyrant, was asked, what he had seen? I have seen nothing, said he, but I have heard a deal of talk. The same might be said of the French plays. Racine and Corneille, with all their genius, are no more than talkers, and their successor is the first of all the French poets, who, in imitation of the English, has sometimes ventured to bring scenes of action on the stage. In common, their plays consist only of witty, or florid dialogues well disposed; where it is obvious the chief design of the speakers is to display their talents of wit and elocution. In the mean time, almost every sentiment is delivered in the stile of a general maxim. However transported they may be with passion, they always preserve their respect to the public, of whom they think more constantly than of themselves: the pieces of Racine and Moliere excepted, [26] egotism is excluded as scrupulously from the French drama as from the writings of messieurs de Port-Royal; and the passions of the human heart never speak, but with all the modesty of Christian humility, in the third person. There is besides a certain affected dignity in theatrical discourse and action, which never permits the passions to be expressed in their natural language, or suffers the writer to divest himself of the poet and attend to the scene of action, but binds him constantly down to the theatre and the audience. Hence the most critical situations, the most interesting circumstances of the piece, never make him forget the nicest arrangement, of phrase or elegancies of attitude. Should even despair plunge a dagger in the heart of his hero, not contented that, like Polixenes, he should observe a decency in falling, he would not let him fall at all: for the sake of decency, he is supported bolt upright after he is dead; and continues as erect after he has expired as before.

The reason of all this is, that a Frenchman requires on the stage neither nature nor deception, but only wit and sentiment: he requires only to be diverted, and cares not whether what he sees be a true or false representation of nature. No body goes here to the theatre for the pleasure of seeing the play, but for the sake of seeing, and being seen, by the company, and to catch a subject for conversation after the play is over. The actor with them is always the actor, never the character he represents. He who gives himself those important airs of an universal sovereign is not the emperor Augustus, it is only Baron. The relict of Pompey is no other than Adrienne, Alzira is mademoiselle Gaussin, and that formidable savage is no other than the civil Grandval. The comedians, on the other hand, give themselves no trouble to keep up an illusion which no body expects. They place the venerable heroes of antiquity between six rows of young, spruce Parisians: they have their Roman dresses made up in the French fashion: the weeping Cornelia is seen bathed in tears, with her rouge laid on two fingers thick: Cato has his hair dressed and powdered, and Brutus struts along in a Roman hoop-petticoat; yet no body is shocked at all this absurdity, nor doth it hinder the success of the piece; for, as the actors only are seen in the characters, so what respects the author is the only thing considered in the play; and, though propriety should be entirely neglected, it is easily excused, for every one knows that Corneille was no tailor, nor Crebillon a peruke-maker.

Thus, in whatever light we view this people, all is verbosity and jargon, talk without design, and words without meaning. In the theatre, as in the world, be as attentive as ye will to what is said, you will learn nothing of what is done; when a man has spoken, it would be thought impertinent to enquire after his conduct: he has spoken, that’s sufficient, and he must stand or fall by what he has said. The respectable man here is not he that does good actions, but he that says good things; and a single sentence sometimes inadvertently uttered shall cast an odium on a man’s character, that forty years of integrity will not be able to eraze. In a word, although the conduct of men does not always resemble their discourse, yet I see they are characterized by their discourse without any regard to their actions: I have remarked also, that in a great city, society appears more free, agreeable, and even more safe, than among people less knowing and less civilized: but I will not pretend to say the latter are therefore less humane, temperate, or just. On the contrary, among the former, where every thing is governed by appearances, the heart is perhaps more hid by external shew, and lies deeper concealed under agreeable deceptions. It does not belong, however, to me, who am a stranger, without business, pleasures or connections, to decide here. I begin, nevertheless, to perceive in myself that intoxication into which such a busy tumultuous life plunges every one who leads it; and am affected with a dizziness like that of a man, before whose eyes a multitude of successive objects pass with rapidity. Not one of these, which thus strike me, affects my heart; but all together they so disturb and suspend its affections, that I sometimes forget not only myself, but even my Eloisa. Every day, on leaving my apartment, I leave my observations locked up behind me, and proceed to make others on the frivolous objects which present themselves. Insensibly I begin to think and reason in the manner of other people; and, if ever I strive to get the better of their prejudices, and look upon things as they are, I am immediately borne down by a torrent of words, which carry with them a shew of reason. The people here will prove to a demonstration, that none but superficial, half-witted reasoners regard the reality of things; that the true philosopher considers only their appearances; that prejudice and prepossession should pass for principle, decorum for law, and that the most profound wisdom consists in living like fools.

Thus constrained to pervert the order of the moral affections, to set a value on chimeras, and put nature and reason to silence, I see with regret, how sullied and defaced is that divine image, which I cherish in my breast, once the sole object of my desires, and the only guide of my conduct: I am borne by one caprice to another, while my inclinations are continually enslaved by the general opinion, and I am never certain one day what I shall approve the next.

Abashed and confounded to find my humanity so far debased; to see myself fallen so low from that innate greatness of mind, to which our passion had reciprocally elevated us, I return home at night, with a heart swelling, yet vacant as a ball puffed up with air; sickened with disgust, and sunk in sorrow. But with what joy do I recollect myself, when alone! with what transports do I feel the sensations of love again take possession of my heart, and restore me to the dignity of a man! O love! how refined are thy sensations! how do I applaud myself when I see the image of virtue preserve its lustre still in my breast; when I contemplate thine, my Eloisa! still there, unsullied, sitting on a throne of glory, and dissipating in a moment my gloomy delusions. I feel my depressed soul revive; I seem to recover my existence, to live anew, and to regain, with my love, those sublime sentiments that render the passion worthy of its object.

LXXXIII. From Eloisa

I am just returned, my dear friend, from the enjoyment of one of the most delightful sights I shall ever behold. The most prudent, the most amiable girl in the world is at length become the most deserving, the best of women. The worthy man, to whom she has given her hand, lives only to revere, to cherish, to make her happy; and I feel that inexpressible pleasure of being a witness to the happiness of my friend, and of sharing it with her: nor will you, I am convinced, partake of it less than my self; you, for whom she had always the tenderest esteem, who were dear to her almost from her infancy, and have received from her obligations which should render her yet more dear to you. Yes, we will sympathize with all her sensations; if to her they give pleasure they shall afford us consolation; for, so great is the value of that friendship which unites us, that the happiness of either of the three is sufficient to moderate the afflictions of the other two. Let us not, however, too highly felicitate ourselves; our incomparable friend is going in some measure to forsake us. She is now entered on a new scene of life, is bound by new engagements, and become subject to new obligations. Her heart, which once was only ours, will now find room for other affections, to which friendship must give place. We ought therefore, my friend, to be more scrupulous hereafter in the services we impose on her zeal; we ought not only to consult the sincerity of her attachment, and the need we have of her service, but what may with propriety be required in her present situation; what may be agreeable or displeasing to her husband. We have no business to enquire what virtue demands in such a case, the laws of friendship are sufficient. He, who, for his own sake, could expose his friend, deserves not to have one. When ours was unmarried, she was at liberty; she had no body to call her to account for her conduct, and the uprightness of her intentions was sufficient to justify her to herself. She considered us as man and wife, destined for each other; and, her chaste yet susceptible heart, uniting a due regard for herself to the most tender compassion for her culpable friend, she concealed my fault without abetting it: but at present, circumstances are changed; and she is justly accountable to the man, to whom she has not only plighted her vows, but resigned her liberty. She is now entrusted not only with her own honour, but with that of her husband; and it is not enough that she is virtuous, her virtue must be respected, and her conduct approved: She must not only deserve the esteem of her husband, but she must obtain it: if he blames her, she is to blame: and tho’ she be innocent, she is in the wrong the moment she is suspected; for to study appearances, is an indispensable part of her duty.

I cannot determine precisely how far I am right in my judgment; I leave that to you: but there is a monitor within that tells me it is not right, my cousin should continue to be my confident; nor that she should be the first to tell me so. I may be frequently mistaken in my arguments, but I am convinced I am always right in the sensations on which they are founded; and this makes me confide more in those sensations than on the deductions of my reason.

From this consideration, I have already formed a pretence to get back your letters, which, for fear of a surprise I had put into her hands. She returned them with an oppression of heart, which that of mine made me easily perceive; and which convinced me I had acted as I ought. We entered into no explanation, but our looks were sufficiently expressive; she embraced me, and burst into tears: the tender sensibility of friendship hath little occasion for the assistance of language.

With respect to the future address of your letters, I thought immediately of my little Anet, as the safest; but if this young woman be inferior in rank to my cousin, is that a reason we should less regard her virtue? have I not reason, on the contrary, to fear my example may be more dangerous to one of less elevated sentiments; that what was only an effort of the sublimest friendship in one, may be the first step to corruption in the other; and that, in abusing her gratitude, I may make virtue itself subservient to the promotion of vice? is it not enough, alas! for me to be culpable, without seducing accomplices, and aggravating my own crime, by involving others in my guilt? of this, therefore, no more: I have hit on another expedient, less safe indeed, but less exceptionable, as it lays nobody open to censure, nor requires a confident. It is for you to write to me under a fictitious name; as for example, that of Mr. Bosquet, and to send your letters under cover addressed to Regianino, whom I shall take care to instruct. Thus Regianino himself may know nothing of our correspondence, or at most can only form suspicions, which he dares not confirm; for Lord B----, on whose favour he depends, has answered for his fidelity. In the mean time, while our correspondence is maintained by this means, I will try if it be possible to resume the method we made use of in your voyage to the Valois, or some other that may be durable and safe.

There is something in the turn and stile of your letters, that would convince me, were I even unacquainted with the state of your heart, that the life you lead at Paris is in no wise agreeable to your inclinations. The letters of Muralt, of which they so loudly complain in France, are even less satirical and severe than yours. Like a child that is angry with its tutors, you revenge the disagreeable necessity you are under of studying the world, upon your first teachers.

What I am surprized at the most, however, is, that the very circumstance, which usually prejudices foreigners in favour of the French, should give you disgust. I mean their polite reception of strangers, and their general turn of conversation; tho’ by your own confession, you have met with great civility. I have not forgot your distinction between Paris in particular, and great cities in general; but I see plainly, that, without knowing precisely what belongs to either, you censure without considering whether it be truth or slander. But, however, this be, the French are my favourites, and you don’t at all oblige me in reviling them. It is to the many excellent writings France has produced, that I am indebted for most of those lessons, by which we have together profited. If Switzerland is emerged from its ancient barbarity, to whom is it obliged? the two greatest and most virtuous men in modern story, Catinat and Fenelon, were both Frenchmen. Henry the fourth, the good king, whose character I admire, was a Frenchman. If France be not the country of liberty, it is properly that of men; a superior advantage in the eyes of a philosopher to that of licentious freedom. Hospitable, protectors of the stranger, the French overlook real insult, and a man would be pelted in London for saying half so much against the English, as the French will bear at Paris. My father, who hath spent the greatest part of his life in France, never speaks but with rapture of this agreeable people. If he has spilt his blood in the service of its king, he has not been forgotten in his retirement, but is still honoured by royal beneficence. Hence, I think myself in some degree interested in the glory of a nation, to which that of my father is indebted. If the people of all nations, my friend, have their good and ill qualities, you ought surely to pay the same regard to that impartiality which praises, as to that which blames them.

To be more particular with you, I will ask you why you throw away in idle visits the time you are to spend at Paris? Is not Paris a theatre, wherein great talents may be displayed, as well as London? and do strangers find more difficulties in their way to reputation in the former, than they do in the latter? believe me, all the English are not like Lord B----, nor do all the French resemble those fine talkers that give you so much disgust. Try, put them to the proof, tho’ it be only to acquire a more intimate acquaintance with their manners; and judge of people, that you own speak so well, by their deeds. My cousin’s father says, you know the constitution of the empire, and the interests of princes. My Lord B---- acknowledges also, that you are well versed in the principles of politics, and the various systems of government: and I have got it into my head that of all countries in the world you will succeed best in that where merit is most esteemed, and that you want only to be known, to be honourably employed. As to your religion’s being an obstacle, why should yours be more so than another’s? is not good sense a security against fanaticism and persecution? does bigotry prevail more in France, than in Germany? and is there any thing that should hinder your succeeding at Paris, as Mr. St. Saphorin has done at Vienna? if you consider the end, the more speedy your attempts the sooner may you promise yourself success. If you balance the means, it is certainly more reputable for a man to advance himself by his own abilities, than to be obliged for preferment to his friends. But, if you purpose a longer voyage---- ah! that sea!----I should like England better if it lay on this side Paris.----But, a-propos, now I talk of Paris, may I venture to take notice of another piece of affection, I have remarked in your letters? how comes it that you, who spoke to me so freely of the women of this country, say nothing about the Parisian ladies? can those celebrated and polite females be less worth your description, than the simple and unpolished inhabitants of the mountains? or are you apprehensive of giving me uneasiness by a picture of the most charming and seductive creatures in the universe? If this be the case, my friend, undeceive your-self, and rest assured, that the worst thing you can do for my repose is to say nothing about them and that, however, you might praise them, your silence in that respect is more suspicious than would be your highest encomiums. I shall be glad also to have some little account of the opera at Paris, of which we hear such wonders; [27] for, after all, the music may be bad, and yet the representation have its beauties; but if not, it will at least, afford a subject for your criticism, which will offend no body.

I know not whether it be worth while to tell you, that my cousin’s wedding produced me two suitors; they met here a few days ago; one of them from Yverdon, hunting all the way from castle to castle, and the other from Germany, in the stage-coach from Berne. The first is a kind of smart, that speaks loud and peremptory enough to make his repartees pass for wit, among those who attend only to his manner. The other is a great bashful simpleton, whose timidity, however, is not of that amiable kind which arises from the fear of displeasing; but is owing to the embarrassment of a blockhead, that knows not what to say, and the awkwardness of a libertine who is at a loss how to behave himself in the company of modest women. As I well know the intentions of my father in regard to these two gentlemen, I took, with pleasure, the freedom he gave me, of treating them agreeable to my own humour, which, I believe, is such as will soon get the better of that which brought them hither. I hate them for their presumption, in pretending to a heart which is yours, without the least merit to dispute it with you; yet if they had ever so much, I should hate them the more; but where could they acquire it? they or any other man in the universe? no, my dear friend, rest satisfied, it is impossible. Nay, were it possible that another should be possessed of equal merit, or even that another you should attack my heart, I should never listen to any but the first. Be not uneasy, therefore, at these two animals, which I have with regret condescended to mention. What pleasure should I have in being able to give them both such equal portions of disgust, as that they should resolve to depart both together as they came.

M. de Crouzas has lately given us a refutation of the ethic epistles of Mr. Pope, which I have read, but it did not please me. I will not take upon me to say which of these two authors is in the right, but I am conscious that M. de Crouza’s book will never excite the reader to do any one virtuous action, while our zeal for every thing great and good is awakened by that of Pope. For my own part, I have no other rule by which to judge of what I read, than that of consulting the dispositions in which I rise up from my book, nor can I well conceive what sort of merit any piece has to boast, the reading of which leaves no benevolent impression behind it, nor stimulates the reader to any thing that is good. [28]

Adieu, my dear friend, I would not finish my letter so soon, but am called away. I leave you with regret, for I am at present in a chearful disposition, and I love you should partake of my happiness. The cause which now inspires it is, that my dear mother is much better within these few days; she has indeed found herself so well as to be present at the wedding, and to give away her niece, or rather her other daughter. Poor Clara wept for joy to see her; and I----but you may judge of my sensations, who, deserving her so little, hourly tremble at the thoughts of losing her. In fact, she did the honours of the table, and acquitted herself on the occasion with as good a grace as if she had been in perfect health. Nay, it seemed to me that some remains of languor in her disposition rendered her elegant complacencies still more affecting. Never did this incomparable parent appear so good, so charming, so worthy to be revered!----Do you know that she asked Mr. Orbe concerning you several times? Although she never speaks of you to me, I am not ignorant of her esteem for you; and that if ever she were consulted, your happiness and mine would be her first concern. Ah! my friend, if your heart can be truly grateful, you owe many, many obligations!

LXXIV. To Eloisa

There, my Eloisa, scold me, quarrel with me, beat me; I will endure every thing, but I will not cease to acquaint you with my thoughts. Who should be the depositary of those sentiments you have enlightened, and with whom should my heart hold converse, if you refuse to hear me? I give you an account of the observations I have made, and of my own opinions, not so much for your approbation, as correction; and the more liable I am to fall into error, the more punctual I should be in my applications to your judgment. If I censure the manners of the people in this great city, I do not seek to be justified for taking this liberty, because I write to you in confidence; for I never say any thing of a third person, which I would not aver to his face; and all I write to you concerning the Parisians, is no more than a repetition of what I daily advance in conversation with themselves: however, they are not displeased with me, and they even join with me in many particulars. They complain of our Muralt; I am persuaded, they see, and are convinced, how much he hated them, even in his panegyricks; but, I am much mistaken, if, in my criticism they do not perceive the contrary. The esteem and gratitude their generosity inspires, but increases my freedom; it may be serviceable to some of them, and, if I may judge from their manner of receiving truth from my lips, they do not think me below their regard. When this is the case, my Eloisa, true censure is more laudable than even true praise; for that only serves to corrupt the heart of those on whom it is bestowed, and there are none so eager to obtain it as the most worthless; on the contrary, censure may be useful, and can only be endured by the most deserving. I sincerely own, I honour the French as the only people in the world who really love their fellow creatures, and who are naturally benevolent; but, for this very reason, I am less inclined to grant them that general admiration they seem to expect, even for the faults they acknowledge. If the French had no virtues, I should not mention them; if they had no vices they would not be men: they have too many excellent qualities for indiscriminate praise.

As to the attempts you mention, they are impracticable, because I should be obliged to use means which are not only inconvenient, but which you have also interdicted. Republican austerity is not in vogue here; they need more flexible virtues, which are more easily adapted to the interest of their friends or patrons. They respect merit, I confess, but the talents that acquire reputation are very different from those which lead to fortune; and, if I am so unfortunate as to possess the latter only, will Eloisa consent to become the wife of an adventurer? In England it is quite the contrary, and though their manners are perhaps less refined than in France, yet they rise to fortune by more honourable steps, because the people having more share in the government, public esteem is of more consequence. You are not ignorant of what Lord B---- proposed to do for me, and of my intention to justify his zeal. I can have no objection to any spot on the globe except its distance from you. O Eloisa! if it is difficult to procure your hand, it is still more difficult to deserve so great a blessing, and yet, methinks, ’tis a noble task.

The good account you give of your mother’s health, relieved me from the greatest anxiety. I perceived your distress, even before my departure, and therefore I durst not express my fears; but I thought her so changed, that I was apprehensive she would fall into some dangerous illness, Be careful of her, because she is dear to me, be cause my heart reveres her, because all my hopes are centered in her goodness, and because she is the mother of my Eloisa.

As for the two suitors, I own, I do not like to hear of them, even in jest; but the manner in which you mention them expels my fears, and I will no longer hate these unfortunate pretenders, since you imagine they are hated by you: yet I admire your simplicity in believing yourself capable of hatred. Don’t you perceive that what you take for hatred, is nothing more than the impatience of insulted love? thus anxious mourns the amorous turtle when its beloved mate is in danger of being caught. No, Eloisa, no, incomparable maid! when you are capable of hatred, I may cease to love you.

P. S. Beset by two importunate rivals! how I pity you! for your own sake, hasten their dismission.

LXXXV. From Eloisa

I have delivered into Mr. Orbe’s hands a packet which he has engaged to forward to M. Sylvester, from whom you will receive it; but I caution you, my dear friend, not to open it, till you retire into your own chamber, and are quite alone. You will find in this packet a small trinket for your particular use.

’Tis a kind of charm which lovers gladly wear. The manner of using it is very whimsical. It must be contemplated for a quarter of an hour every morning, or until it softens the spectator into a certain degree of tenderness. It is then applied to the eyes, the mouth, and next to the heart: and it is generally esteemed the best preservative against the noxious air of a country infected with gallantry. They even attribute an electrical quality, to these talismans, which is very singular, but which acts only upon faithful lovers. They say it communicates the impression of kisses from one to the other, though at the distance of a hundred leagues. I do not pretend to warrant the success of this charm from experience; only, this I know, it is your own fault if you do not put it to the proof.

Calm your fears with regard to my two gallants, or pretenders, call them which you please. They are gone: let them depart in peace; I shall no longer hate them, since they are out of my sight.

LXXXVI. To Eloisa

And so, my Eloisa, you insist on a description of these Parisian ladies? vain girl! but it is a homage due to your charms. Notwithstanding all your affected jealousy, your modesty, and your love, I have discovered more vanity than fear disguised under this curiosity. Be it as it will, I shall be just; I may safely speak the truth; but I should undertake the taste with better spirits if I had more to praise. Why are they not a hundred times more lovely! would they had sufficient charms, to reflect new excellence upon yours by the comparison!

You complain of my silence: good heaven! what could I have written? when you have read this letter, you will perceive why I take pleasure in speaking of your neighbours, the Valesian ladies, and why I have hitherto neglected to mention those of this country: the first continually remind me of you, my Eloisa, but the others----read, and you will know. Few people think of the French ladies as I do, if indeed, I am not quite singular in my opinion. Equity obliges me therefore to give you this hint, that you may suppose I delineate them, perhaps, not as they are in reality, but as they appear to me. Nevertheless, if I am not just in my description, I know you will censure me; and then will your injustice be greater than mine, because the fault is entirely your own.

Let us begin with their exterior qualities; the greatest number of observers proceed no farther should I follow their example, the women in this country would have great cause to be dissatisfied: they have an exterior character as well as an exterior face, and as neither one or the other is much to their advantage, it would be unjust to form our opinions of them from either. Their figure, for the most part, is only tolerable, and in the general rather indifferent than perfect; yet there are exceptions. They are slender rather than well- made, and therefore they gladly embrace the fashions which disguise them most; but, I find that in other countries, the women are foolish enough to imitate there fashions, tho’ contrived merely to hide defects which they have not.

Their air is easy and natural, their manner free and unaffected, because they hate all restraint; but they have a certain disinvoltura, [29] which, though it is not entirely destitute of grace, they frequently carry, even to a degree of absurdity. Their complexion is moderately fair, and they are commonly pale, which does not in the least add to their beauty. With regard to their necks, they are in the opposite extreme to the Valesians. Conscious of this defect, they endeavour to supply it by art; nor are they less scrupulous in borrowing an artificial whiteness. Though I have never seen these objects but at a distance, they expose so much of themselves, that they leave the spectators very little room for conjecture. In this case, these ladies seem not to understand their own interest; for if the face is but moderately handsome, the imagination heightens every concealed charm, and according to the gascon philosopher, there is no appetite so strong as that which was never satisfied, especially in this sense.

Their features are not very regular, but they have something in their countenance which supplies the place of beauty, and which is sometimes much more agreeable. Their eyes are quick and sparkling, yet they are neither penetrating nor sweet: they strive to animate them by the help of rouge, but the expression they acquire by this means, has more of anger in it than love; nature has given them sprightliness only, and though they sometimes seem to solicit tenderness, they never promise a return. [30]

They have acquired so great a reputation for their judgment in dress, that they are patterns to all Europe. Indeed, it is impossible to adapt such absurd fashions with more taste. They are, of all women, the least under subjection to their own modes. Fashion governs in the provinces, but the Parisians govern fashion, and every one of them is skilled in suiting it to her own advantage: the first are ignorant and servile plagiarists, who copy even orthographical errors; the latter are like authors, who imitate with judgment, and have abilities to correct the mistakes of their original.

Their apparel is more uncommon than magnificent, more elegant than rich. The rapid succession of their fashions renders them old and obsolete even from one year to another; that neatness which induces them to change their dress so frequently, preserves them from much ridiculous magnificence; they do not however spend less money on that account, but their expenses are, by this means, better conducted. They differ greatly in this particular from the Italians; instead of superb trimmings and embroidery, their cloaths are always plain and new. Both sexes observe the same moderation and delicacy, which is extremely pleasing: for my part I like to see a coat neither laced nor foiled. There is no nation in the world, except our own, where the people, especially the women, wear less gold and silver. The same kind of stuffs are wore by people of all ranks, so that it would be difficult to distinguish a duchess from a citizen, if the first had not some marks of distinction which the other dares not imitate. But this seems to have its inconveniences, for whatever is the fashion at court, is immediately followed in the city, and you never see in Paris, as in other countries, a beau or belle of the last age. Nevertheless, it is not here as in most other places, where the people of the highest rank, being also the richest, the women of fashion distinguish themselves by a degree of luxury which cannot be equalled. Had the ladies of the court of France attempted this kind of distinction, they would very soon have been eclipsed by the wives of the citizens.

What then do you think was their resource? why they took a much more effectual method, and which required more abilities. They knew that the minds of the people were deeply impressed with a sense of bashfulness and modesty. This suggested to them fashions not to be easily imitated. They perceived that the people could not endure the thoughts of rouge, and that they obstinately persisted in calling it by the vulgar name of paint, and therefore they daubed their cheeks, not with paint, but with rouge; for change but the name, and ’tis no longer the same thing. They also perceived that a bare neck was scandalous in the eyes of the public; and, for that reason, they chose to enlarge the scene. They saw----many things, which, my Eloisa, young as she is, will never see. In their manners they are governed exactly by the same principle. That charming diffidence which distinguishes and adorns the sex, they despise as ignoble and vile; they animate their actions and discourse with a noble assurance, and, I am confident, they would look any modest man out of countenance. Thus they cease to be women, to avoid being confounded with the vulgar; they prefer their rank to their sex, and imitate women of pleasure that they themselves may be above imitation.

I know not how far they may have carried their imitation, but I am certain they have not succeeded in their design to prevent it in others. As to rouge, and the fashion of displaying those charms, which they ought to conceal, they have made all the progress that was possible. The ladies of the city had much rather renounce their natural complexion, and the charms they might borrow from the amoroso pensier [31] of their lovers, than preserve the appearance of what they are; and if this example has not prevailed among the lower sort of people, ’tis only because they are afraid of being insulted by the populace; and thus are an infinite number of women kept within the bounds of decency, by the fear of offending the delicacy of the mob. Their masculine air, and dragon-like deportment is less striking because so universal; it is conspicuous only to strangers. From one end of this metropolis to the other there is scarce a woman whose appearance is not sufficiently bold to disconcert any man who has never been accustomed to the like in his own country; from this astonishment proceeds that awkward confusion which they attribute to all strangers, and which increases the moment she opens her lips. They have not the sweet voice of our country-women; their accent is hoarse, sharp, interrogative, imperious, jibing, and louder than that of a man. If, in the tone of their voice, they retain any thing feminine, it is entirely lost in the impertinence of their manner. They seem to enjoy the bashful confusion of every foreigner; but it would probably give them less pleasure, if they were acquainted with its true cause.

Whether it be, that I, in particular, am prejudiced in favour of beauty, or whether the power of beauty may not universally influence the judgment, I know not; but the handsomest women appear to me, rather the most decent in their dress, and in general, behave with the greatest modesty. They lose nothing by this reserve; conscious of their advantages, they know they have no need of borrowed allurements to attract our admiration. It may be also, that impudence is more intolerably disgusting when joined with ugliness; for certainly, I should much sooner be tempted to affront an impertinent ugly woman, than to embrace her; whereas, by modesty, she might excite, even a tender compassion, which is often a harbinger of love. But, though it is generally remarked, that the prettiest women are the best behaved, yet they are often so extremely affected, and are always so evidently taken up with themselves, that, in this country, there is little danger of being exposed to that temptation which M. de Muralt sometimes experienced amongst the English ladies, of telling a woman she was handsome, only for the pleasure of persuading her to think so.

Neither the natural gaiety of the French, nor their love of singularity, is the cause of this freedom of conversation and behaviour for which these ladies are so remarkable; but it is rather to be deduced from their manners, by which they are authorized to spend all their time in the company of men; and hence it is, that the behaviour of each sex seems to be copied from the other.

Our Swiss ladies, on the contrary, are fond of little female assemblies, in which they are extremely social and happy; [32] for, though they probably may not dislike the company of men, yet it is certain their presence is some constraint upon them.

In Paris it is quite the reverse; the women are never easy nor satisfied without the men. In most companies, the lady of the house is seen alone amidst a circle of gentlemen, and this is so generally the case, that one cannot help wondering how such an unequal proportion of men can be every where assembled. But Paris is full of avanturiers, priests and abbés, who spend their whole lives in running from house to house. Thus the women learn to think, act and speak from the men, whilst these, in return, imbibe a certain degree of effeminacy; and this seems the only consequence of their trifling gallantry: however, they enjoy a fulsome adoration, in which their devotees do not think it worth while to preserve even the appearance of sincerity. No matter: in the midst of her circle, she is the sole object of attention, and that’s sufficient. But, if a second female enters the room, familiarity instantly gives place to ceremony, the high airs of quality are assumed, the adoration becomes divided, and each continues to be a secret constraint upon the other till the company breaks up.

The Parisian ladies are fond of public diversions: that is, they are fond of shewing themselves in public; but the great difficulty, every time they go, is to find a female companion, for decorum will not allow one lady alone to appear in the boxes, even though attended by her husband, or by any other man. It is amazing, in this very social country, how difficult it is to form these parties; out of ten that are proposed, nine generally miscarry: they are projected by the desire of being seen, and are broken by the disagreeable necessity for a sister petticoat. I should imagine it an easy matter for the ladies to abolish this ridiculous custom. What reason can there be why a woman should not be seen alone in public? perhaps, there being no reason for it, is the very cause of its continuance. However, upon the whole, it may be prudent to preserve decency where the abolition would be attended with no great satisfaction. What great matter would there be in the privilege of appearing alone at the opera? is it not much better to reserve this exclusive privilege for the private reception of one’s friends in one’s own house?

Nothing can be more certain than that this custom of being alone amidst such a number of men, is productive of many secret connections: indeed the world is pretty well convinced of it, since experience has proved the absurdity of that maxim, which told us, that by multiplying temptations we should destroy them; so that they do not defend this fashion for its decency, but that it is most agreeable; which, by the by, I do not believe. How can any love exist, where modesty is held in derision? and what pleasure can there be in a life which is at once deprived both of love and decency? but as the want of entertainment is the greatest evil which these slaves to dissipation have to fear, the ladies are solicitous for amusement rather than love; gallantry and attendance is all they require, and provided their danglers are assiduous, they are very indifferent about the violence or sincerity of their passion. The words love and lover are entirely banished even from the most private intercourse of the sexes, and are sunk into oblivion with the darts and flames of ancient romance.

One would imagine that the whole order of natural sensations was here reversed. A girl is to have no feelings, passions, or attachments; that privilege is reserved for the married women, and excludes no paramour except their husbands. The mother had better have twenty lovers, than her daughter one. Adultery is considered as no crime, and conveys no indecency in the idea: their romances, which are universally read for instruction, are full of it, and there appears nothing shocking in its consequences, provided the lovers do not render themselves contemptible by their fidelity. O Eloisa! there are many women in this city, who have defiled their marriage-bed a hundred times, yet would presume, with the voice of impurity, to slander an union like ours, that is yet unsullied with infidelity.

It should seem that in Paris, marriage is a different institution from what it is in other parts of the world: they call it a sacrament, and yet it has not half the power of a common contract. It appears to be nothing more than a private agreement between two persons to live together, to bear the same name, and acknowledge the same children; but who, in other respects, have no authority one over the other. If at Paris a man should pretend to be offended with the ill conduct of his wife, he would be as generally despised, as if, in our country, he was to take no notice of her scandalous behaviour. Nor are the ladies on their parts less indulgent to their husbands; for I have not yet heard of an instance of their being punished for having imitated the infidelity of their wives. In short, what other effect can be expected from an union in which their hearts were never consulted? those who marry fortune or title, seem to be under no personal obligation.

Love, even love, has lost its privilege, and is no less degenerated than marriage. As man and wife may be looked upon as a bachelor and a maid, who live together for the sake of enjoying more liberty; so are lovers a kind of people, who, with great indifference, meet for amusement, through custom, or out of vanity. The heart is entirely unconcerned in these attachments, in which nothing more than certain external conveniences are ever consulted: it is, in short, to know each other, to dine together, now and then to exchange a few words, or, if possible, even less than this. An affair of gallantry lasts but a little longer than a visit, and consists chiefly in a few genteel conversations, and three or four pretty letters, filled with descriptions, maxims, philosophy, and wit. As to experimental philosophy, it does not require so much mystery; they have wisely discovered the folly of letting slip any opportunity of gratification: whether it happens to be the lover or any other man, a man is a man, and why should a lady be more scrupulous of being guilty of an infidelity to her lover than to her husband? after a certain age they may all be considered as the same kind of puppets, made up by the same fashion monger, and consequently the first that comes to hand is always the best.

Knowing nothing of these matters from experience, I can relate only what I have heard; and indeed, the representation is so very extraordinary, that I have but an imperfect idea of what I have been told. That which I chiefly comprehend is, that the gallant is generally regarded as one of the family; that if the lady happens to be dissatisfied with him, he is dismissed, or if he meets with a service more to his inclination or advantage, he takes his leave, and she engages a fresh one. There are, I have been told, some ladies so capricious as even to take up with their own husbands for a while, considering them, at least, as a kind of male creature; but this whim seldom lasts long: as soon as it is past, the good man is entirely discarded, or, if he should happen to be obstinate, why then she takes another and keeps them both.

But I could not help objecting to the person who gave me this strange account, how it was possible, after this, to live among these discarded lovers. Live among them, says he, why, they are entire strangers to her ever after; and if they should, by chance, take it into their heads to renew their amours, they would have to begin anew, and would hardly be able to recollect their former acquaintance. I understand you, I replied, but I have great difficulty in reconciling these extravagancies. I cannot conceive how it is possible, after such a tender union, to see each other without emotion; how the heart can avoid palpitation, even at the name of a person once beloved; why they do not tremble when they meet. You make me laugh, says he, with your tremblings: and so you would have our ladies continually fainting away.

Suppress a part of this caricature representation; place my Eloisa in opposition to the rest, and remember the sincerity of my heart: I have nothing more to add.

However, I must confess, that many of these disagreeable impressions are effaced by custom. Though the dark side of their character may first catch our attention, it is no reason why we should be blind to their amiable qualities. The charms of their understanding and good humour are no small addition to their personal accomplishments. Our first repugnance overcome frequently generates a contrary sentiment. It is not just to view the picture only in its worst point of sight.

The first inconveniency of great cities is, that mankind are generally disguised, and that in society they appear different from what they really are. This is particularly true in Paris with regard to the ladies, who derive from the observation of others, the only existence about which they are solicitous. When you meet a lady in public, instead of seeing a Parisian, as you imagine, you behold only a phantom of the fashion: her stature, dimension, gait, shape, neck, colour, air, look, language, every thing is assumed; so that, if you were to see her in her natural state, you would not know her to be the same creature. But this universal mask is greatly to her disadvantage; for nature’s substitutes are always inferior to herself: besides, it is almost impossible to conceal her entirely; in spite of us, she will now and then discover herself, and in seizing her with dexterity consists the true art of observation. This is indeed no difficult matter in conversing with the women of this country, for, if you take them off their grand theatre of representation, and consider them attentively, you will see them as they really are, and it is then possible that your aversion may be changed into esteem and friendship.

I had an opportunity of verifying this remark last week, on a party of pleasure, to which, along with some other strangers, I was, abruptly enough, invited by a company of ladies, probably with a design to laugh at us without constraint or interruption. The first day the project succeeded to their wish: they immediately began to dart their wit and pleasantry in showers, but as their arrows were not retorted, their quivers were soon empty. They then behaved with great decency, and finding themselves unable to bring us to their stile, they were obliged to conform to ours. Whether they were pleased with it or not I am ignorant; however, the change was very agreeable to me, for I soon found that I stood a better chance to profit by the conversation of these females, than from the generality of men. Their wit now appeared so great an ornament to their natural good sense, that I changed my opinion of the sex, and could not help lamenting, that so many amiable women should want reason, only because it is their humour to reject it. I perceived also that their natural graces began insensibly to efface the artificial airs of the city: for, without design, our manner is generally influenced by the nature of our discourse: it is impossible to introduce much coquettish grimace in a rational conversation. They appeared much more handsome after they grew indifferent about it, and I perceived, that if they would please, they need only throw off their affectation. Hence, I am apt to conclude, that Paris, the pretended seat of taste, is of all places in the world, that in which there is the least; since all their methods of pleasing are destructive of real beauty.

Thus we continued together four or five days, satisfied with each other, and with ourselves. Instead of satirising Paris and its innumerable follies, we forgot both the city and its inhabitants. Our whole care was to promote the happiness of our little society. We wanted no ill-natured wit or sarcasm to excite our mirth, but our laughter, like your cousin’s, was the effect of good humour.

I had yet another reason to be confirmed in my good opinion of these females. Frequently in the very midst of our enjoyment, a person would come in abruptly and whisper the lady of the house. She left the room, shut herself up in her closet, and continued writing a considerable time. It was natural to suppose, that her heart was engaged in this correspondence; and of this one of the company gave a hint, which, however, was not very graciously received; a proof at least, that though she might possibly have no lovers, she was not without friends. But, judge of my surprize, when I was informed that these supposed Parisian suitors were no other than the unhappy peasants of the parish, who came in their tribulation to implore the protection of their lady; one being unjustly taxed, another enrolled in the militia, regardless of his age and family, a third groaning under a lawsuit with a powerful neighbour, a fourth ruined by a form of hail, was going to be dragged to prison. In short, each had some petition to make, each was patiently heard, and the time we supposed to be spent in an amorous correspondence, was employed in writing letters in favour of these unhappy sufferers. It is impossible to conceive how I was astonished to find with what delight, and with how little ostentation this young, this gay woman, performed these charitable offices of humanity. Oh, says I to myself, if she were even Eloisa, she could not act otherwise! From that moment I continued to regard her with respect, and all her faults vanished.

My enquiries had no sooner taken this turn, than I began to discover a thousand advantageous particulars in the very women who before appeared so insupportable. Indeed all strangers are agreed, that, provided you exclude the fashionable topic, there is no country in the world whose women have more knowledge, talk more sensibly, with more judgment, and are more capable of giving advice. If from the Spanish, Italian, or German ladies, we should take the jargon of gallantry and wit, what would there remain of their conversation? and you, my Eloisa, are not ignorant how it is in general with our country-women. But if, with a French woman, humour to reject it. I perceived also that their natural graces began insensibly to efface the artificial airs of the city: for, without design, our manner is generally influenced by the nature of our discourse: it is impossible to introduce much coquettish grimace in a rational conversation. They appeared much more handsome after they grew indifferent about it, and I perceived, that if they would please, they need only throw off their affectation. Hence, I am apt to conclude, that Paris, the pretended seat of taste, is of all places in the world, that in which there is the least; since all their methods of pleasing are destructive of real beauty.

Thus we continued together four or five days, satisfied with each other, and with ourselves. Instead of satirising Paris and its innumerable follies, we forgot both the city and its inhabitants. Our whole care was to promote the happiness of our little society. We wanted no ill-natured wit or sarcasm to excite our mirth, but our laughter, like your cousin’s, was the effect of good humour.

I had yet another reason to be confirmed in my good opinion of these females. Frequently in the very midst of our enjoyment, a person would come in abruptly and whisper the lady of the house. She left the room, shut herself up in her closet, and continued writing a considerable time. It was natural to suppose, that her heart was engaged in this correspondence; and of this one of the company gave a hint, which, however, was not very graciously received; a proof at least, that though she might possibly have no lovers, she was not without friends. But, judge of my surprize, when I was informed that these supposed Parisian suitors were no other than the unhappy peasants of the parish, who came in their tribulation to implore the protection of their lady; one being unjustly taxed, another enrolled in the militia, regardless of his age and family, a third groaning under a lawsuit with a powerful neighbour, a fourth ruined by a storm of hail, was going to be dragged to prison. In short, each had some petition to make, each was patiently heard, and the time we supposed to be spent in an amorous correspondence, was employed in writing letters in favour of these unhappy sufferers. It is impossible to conceive how I was astonished to find with what delight, and with how little ostentation, this young, this gay woman, performed these charitable offices of humanity. Oh, says I to myself, if she were even Eloisa, she could not act otherwise! From that moment I continued to regard her with respect, and all her faults vanished.

My enquiries had no sooner taken this turn, than I began to discover a thousand advantageous particulars in the very women who before appeared so insupportable. Indeed all strangers are agreed, that, provided you exclude the fashionable topic, there is no country in the world whose women have more knowledge, talk more sensibly, with more judgment, and are more capable of giving advice. If from the Spanish, Italian, or German ladies, we should take the jargon of gallantry and wit, what would there remain of their conversation? and you, my Eloisa, are not ignorant how it is in general with our country-women. But if, with a French woman, a man has resolution to sacrifice his pretensions to gallantry, and to draw her out of that favourite fortress, she will then make a virtue of necessity, and arming herself with reason, will fight manfully in the open field. With regard to their goodness of heart. I will not instance their zeal to serve their friends; for, as with the rest of mankind, that may partly proceed from self-love. But, though they generally love no body but themselves, long habit will frequently produce in them the effects of a sincere friendship. Those who have constancy enough to support an attachment of ten years, commonly continue it to the end of their lives, and they will then love their old friends with more tenderness, at least with more fidelity than their new lovers.

One common accusation against the women of France is, that they do every thing, and consequently more evil than good; but it may be observed in their justification, that in doing evil they are stimulated by the men, and in doing good are actuated by their own principles. This does not in any ways contradict what I said before, that the heart has no concern in the commerce between the two sexes; for the gallantry of the French has given to the women an universal power, which stands in no need of tenderness to support it. Every thing depends upon the ladies; all things are done by them or for them; Olympus and Parnassus, glory and fortune, are equally subject to their laws. Neither books nor authors have any other value or esteem than that which the ladies are pleased to allow them. There is no appeal from their decree in matters of the nicest judgment or most trivial taste. Poetry, criticism, history, philosophy, are all calculated for the ladies, and even the bible itself has lately been metamorphosed into a polite romance. In public affairs, their influence arises from their natural ascendency over their husbands, not because they are their husbands, but because they are men, and it would be monstrous for a man to refuse any thing to a lady, even though she were his wife.

Yet this authority implies neither attachment nor esteem, but merely politeness and compliance with custom; for it is as essential to French gallantry to despise the women as to oblige them; and this contempt is taken as a proof, that a man has seen enough of the world to know the sex. Whoever treats them with respect is deemed a novice, a knight-errant, one who has known woman only in romances. They judge so equitably of themselves, that to honour them is to forfeit their esteem; so that the principal requisite in a man of gallantry is superlative impertinence.

Let the ladies of this country pretend what they will, they are, in spite of themselves, extremely good-natured. All men who are burthened with a multiplicity of affairs, are difficult of access, and without commiseration; and in Paris, the center of business of one of the most considerable nations in Europe, the men of consequence are particularly obdurate: those, therefore, who have any thing to ask, naturally apply to the ladies, whose ears are never shut against the unhappy; they console and serve them. In the midst of all their frivolous dissipation, they do not scruple to steal a few moments from their pleasure, and devote them to acts of benevolence; and though there may be some women mean enough to make an infamous traffic of their services, there are hundreds, on the contrary, who are daily employed in charitably assisting the distressed. However, it must be confessed, that they are sometimes so indiscreet, as to ruin an unfortunate man they happen not to know, in order to serve their own friend. But how is it possible to know every body in so extensive a country? or how can more be expected from good-nature destitute of real virtue, whose sublimest effort is not so much to do good, as to avoid evil? After all, it must be allowed that their inclinations are not naturally bad; that they do a great deal of good; that they do it from their hearts; that they alone preserve the remains of humanity, which are still to be found in Paris; and that without them, we should see the men avaricious and insatiable, like wolves devouring each other.

I should have remained ignorant of all this, if I had not consulted their comedies and romances, whose authors are, perhaps, too apt to stumble upon those foibles from which they themselves are not exempt, rather than the virtues they happen not to possess; who, instead of encouraging their readers by praising their real virtues, amuse themselves with painting imaginary characters too perfect for imitation.

Romances are perhaps the last vehicle of instruction that can be administered to a corrupt people. It were to be wished that none were suffered to prepare this medicine but men of honest principles and true sensibility; authors, whose writings should be a picture of their own hearts; who, instead of fixing virtue in the heavens, beyond the reach of our nature, would, by smoothing the way, insensibly tempt us out of the gulph of vice.

But to return to the Parisian ladies; concerning whom, I do not by any means agree in the common opinion. They are universally allowed to have the most enchanting address, the most seducing manner, to be the most refined coquets, to possess the most sublime gallantry, and the art of pleasing to a most superlative degree. For my part, I think their address shocking, their coquettish airs disgusting, and their manner extremely immodest. I should imagine that the heart would shrink back at all their advances, and I can never be persuaded, that they can for a single moment, talk of love, without shewing themselves incapable of either feeling or inspiring that tender passion.

On the other hand, we find them represented frivolous, artful, false, thoughtless, inconstant, talking well, but without reflection or sentiment, and evaporating all their merit in idle chit-chat. But to me, all this appears to be as external as their hoops or rouge. They are a kind of fashionable vices, which are supposed necessary at Paris, but which are not incompatible with sense, reason, humanity and good-nature. These ladies are, in many cases, more discreet, and less given to tattling than those of any other country. They are better instructed, and the things they are taught have a stronger effect upon their judgment. In short, if I dislike them for having disfigured the proper characteristics of their sex, I esteem them for those virtues in which they resemble us; and, my opinion is, that they are better calculated to be men of merit, than amiable women.

One word more and I have done. If Eloisa had never been, if my heart had been capable of any other attachment than that for which it was created, I should never have taken a wife or mistress in Paris; but I should gladly have chosen a friend, and such a treasure might possibly have consoled me for the want of the others. [33]

LXXXVII. To Eloisa

Since the receipt of your letter, I have been daily with Mr. Silvester, to see after the packet you mentioned: but my impatience has been seven times disappointed. At length, however, on the eighth time of going, I received it; and it was no sooner put into my hands, than, without staying to pay the postage, even without asking what it came to, or speaking a word to any body, I ran with it out of doors; and, as if I had been out of my senses passed by the door of my lodgings, though it stood open before me, and traversed a number of streets that I knew nothing of, till in about half an hour I found myself at the farther end of Paris. I was then obliged to take a hackney coach in order to get the more speedily home, which is the first time I have made use of those conveniences in a morning; indeed it is with regret I use them even in an afternoon, to pay some distant visits; for my legs are good, and I should be sorry that any improvement in my circumstances should make me neglect the use of them.

When I was seated in the coach, I was a good deal perplexed with my packet; as you had laid your injunctions on me to open it no where but at home. Besides, I was unwilling to be subject to any interruption in opening the packet, and indulging myself in that exquisite satisfaction, I find in every thing that comes from you. I held it therefore with an impatience and curiosity which I could scarce contain: endeavouring to discover its contents through the covers, by pressing it every way with my hands; from the continual motions of which you would have thought the packet contained fire, and burned the ends of my fingers. Not but that from its size, weight, and the contents of your former letter, I had some suspicion; but then, how could I conceive you to have found either the opportunity or the artist? but what I then could not conceive, is one of the miracles of almighty love: the more it surpasses my conception, the more it enchants my heart, and one of the greatest pleasures it gives me arises from my ignorance in the manner in which you could effect it.

Arrived at length at my lodgings, I flew to my chamber, locked the door, threw myself, out of breath, into a chair, and with a trembling hand broke open the seal. ’Twas then, Eloisa, I felt the first effect of this powerful talisman. The palpitations of my heart increased at every paper I unfolded; till coming to the last, I was forced to stop and take breath a moment, before I could open it. It is open----my suggestions are true,----it is so,----it is the portrait of Eloisa. ----O , my love! your divine image is before me; I gaze with rapture on your charms! my lips, my heart, pay them the first homage, my knees bend;----Again, my eyes are ravished with thy heavenly beauties. How immediate, how powerful, is their magical effect! no Eloisa, it requires not, as you pretend, a quarter of an hour to make itself perceived; a minute, an instant suffices, to draw from my breast a thousand ardent sighs, and to recall, with thy image, the remembrance of my past happiness. Ah! why is the rapture of having such a treasure in possession allayed with so much bitterness? how lively is the representation it gives me of days that are no more! I gaze on the portrait, I think I see Eloisa, and enjoy in imagination those delightful moments, whose remembrance imbitters my present hours; and which heaven in its anger bestowed on me only to take them away. Alas! the next instant undeceives me; the pangs of absence throb with increased violence, after the agreeable delusion is vanished, and I am in the fate of those miserable wretches, whose tortures are remitted only to render them the more cruel. Heavens! what flames have not my eager eyes darted on this unexpected object! how has the sight of it roused in me those impetuous emotions, which used to be effected by your presence! O, my Eloisa, were it possible for this talisman to affect your senses with the phrenzy and illusion of mine----But why is it not possible? why may not those impressions, which the mind darts forth with such rapidity, reach as far as Eloisa? Ah, my charming friend! wherever you are, or however you are employed, at the time I am now writing, at the time your portrait receives the same homage I pay to the idol of my soul, do you not perceive your charming face bedewed with tears? do you not sympathize with me in love and sorrow? do you not feel the ardour of a lover’s kisses on your lips, your cheeks, your breast? do you not glow all over with the flame imparted from my burning lips?----Ha! what’s that?----some body knocks----I will hide my treasure----an impertinent breaks in upon me,----accursed be the cruel intruder, for interrupting me in transports so delightful, may he never be capable of love,----or may he be doomed to pine in absence, like me.

LXXXVIII. To Mrs. Orbe

It is to you, dear cousin, I am to give an account of the French opera; for, although you have not mentioned it in your own letters, and Eloisa has kept your secret in hers, I am not at a loss to whom to attribute that piece of curiosity. I have been once at the opera to satisfy myself, and twice to oblige you, but am in hopes, however, this letter will be my excuse for going no more. If you command me, indeed, I can bear it again; I can suffer, I can sleep there, for your service; but to remain awake and attentive is absolutely impossible.

But, before I tell you what I think of this famous theatre, I will give you an account of what they say of it here; the opinion of the connoisseurs may perhaps rectify mine, where I happen to be mistaken. The French opera passes at Paris for the most pompous, the most delightful, the most wonderful entertainment that was ever effected by the united efforts of the human genius. It is said to be the most superb monument of the magnificence of Louis the fourteenth. In fact, every one is not so much at liberty, as you imagine, to give his opinion on so grave a subject. Every thing may be made a point of dispute here, except music and the opera; but with respect to these, it may be dangerous not to dissemble one’s thoughts, as the French music is supported by an inquisition no less arbitrary than severe. Indeed the first lesson which strangers are taught, is, that foreigners universally allow that nothing in the whole world is so fine as the opera at Paris. The truth is, discreet people are silent upon this topic, because they dare not laugh, except in private.

It must be allowed, however, that they represent at the opera, at a vast expense, not only all the wonderful things in nature, but many others still more wonderful, and which nature never produced. For my part, I cannot help thinking Mr. Pope meant this theatre, where he said, one might see there, mixed in one scene of confusion, gods, devils, monsters, kings, shepherds, fairies, madness, joy, a wild- fire, a jig, a battle, and a ball.

This assemblage, so magnificent and well conducted, is regarded by the spectators as if all the things and characters exhibited were real. On seeing the representation of a heathen temple, they are seized with a profound reverence; and, if the goddess be at all pretty, half the men in the pit are immediately pagans.

Here the audience is not so nice as at the French comedy. Those very spectators, who could not there consider the player as the character he represented, cannot, at the opera consider him any otherwise. It seems as if they were shocked at a national deception, and could give into nothing but what was grossly absurd; or perhaps they can more easily conceive players to be gods than heroes. Jupiter being of another nature, people may think of him as they please; but Cato was a man, and how few men are there, who, to judge from themselves, have any reason to think such a man as Cato ever existed.

This opera is not composed, therefore, as in other places, of a company of mercenaries, hired to furnish out an entertainment for the public. It is true, they are paid by the public, and it is their business to attend the opera: but the nature of it is quite changed by its becoming a royal academy of music, a sort of sovereign tribunal that judges without appeal in its own cause, and is not very remarkable for justice and integrity. Thus you see, how much in some countries the essence of things depends on mere words, and how a respectable title may do honour to that which least deserves it.

The members of this illustrious academy are not degraded by their profession: in revenge, however, they are excommunicated, which is directly contrary to the custom of all other countries: but, perhaps, having had their choice, they had rather live honourably and be damned, than go, as plebeians, vulgarly to heaven. I have seen a modern chevalier, on the French theatre, as proud of the profession of a player, as the unfortunate Laberius was formerly mortified at it, although the latter was forced into it by the commands of Caesar, and recited only his own works. [34] But then our degraded ancient could not afterwards take his place in the circus among the Roman knights; whilst the modern one found his every day at the French comedy, among the first nobility in the kingdom. And I will venture to say, never did they talk at Rome with so much respect, of the majesty of the Roman people, as they do at Paris, of the majesty of the opera.

This is what I have gathered chiefly from conversation about this splendid entertainment; I will now relate to you what I have seen of it myself.

Imagine to yourself the inside of a large box, about fifteen feet wide, and long in proportion: this box is the stage; on each side are placed screens, at different distances, on which the objects of the scene are coarsely painted. Beyond there is a great curtain, bedaubed in the same manner; which extends from one side to the other, and is generally cut through, to represent caves in the earth, and openings in the heavens, as the perspective requires. So that, if any person, in walking behind the scenes, should happen to brush against the curtain, he might cause an earthquake so violent as to shake----our sides with laughing. The skies are represented by a parcel of bluish rags, hung up with lines and poles, like wet linen at the washer- woman’s. The sun, for he is represented here sometimes, is a large candle in a lanthorn. The chariots of the gods and goddesses are made of four bits of wood, nailed together in the form of a square, and hung up by a strong cord, like a swing: across the middle is fastened a board, on which the deity sits a straddle; and in the front of it hangs a piece of coarse canvas, bedaubed with paint, to represent the clouds that attend on this magnificent car. The bottom of this machine is illuminated by two or three stinking, unsnuffed candles, which, as often as the celestial personage bustles about and shakes his swing, smoke him deliciously, with incense worthy such a divinity.

As these chariots are the most considerable machines of the opera, you may judge by them of the rest. A troubled sea is made of long rollers covered with canvas or blue paper, laid parallel and turned by the dirty understrappers of the theatre. Their thunder is a heavy cart, which rumbles over the floor’d ceiling, and is not the least affecting instrument of their agreeable music. The flashes of lightning are made by throwing powdered rosin into the flame of a link; and the falling thunderbolt is a cracker at the end of a squib.

The stage is provided with little square trap doors; which, opening on occasion, give notice that the infernal demons are coming out of the cellar. And when they are to be carried up into the air, they substitute dexterously in their room little devils of brown canvas stuffed with straw, or sometimes real chimney-sweepers, that are drawn up by ropes, and ride triumphant through the air till they majestically enter the clouds, and are lost among the dirty rags I mentioned. But what is really tragical is, that when the tackle is not well managed, or the ropes happen to break, down come infernal spirits and immortal gods together, and break their limbs and sometimes their necks. To all this I shall add their monsters; which certainly make some scenes very pathetic, such as their dragons, lizards, tortoises, crocodiles, and great toads, all which stalk or crawl about the stage with a threatening air, and put one in mind of the temptation of St. Anthony: every one of these figures being animated by a looby of a Savoyard, that has not sense enough to play the brute.

Thus you see, cousin, in what consists, in a great degree, the splendid furniture of the opera; at least, thus much I could observe from the pit, with the help of my glass; for you must not imagine these expedients are much hid, or produce any great illusion: I only tell you here what I saw, and what every other unprejudiced spectator might have seen as well as myself. I was told, nevertheless, that a prodigious quantity of machinery is employed to effect all these motions, and was several times offered a sight of it; but I was never curious to see in what manner extraordinary efforts were made to be productive of insignificant effects.

The number of people engaged in the service of the opera is inconceivable. The orchestra and chorus together consist of near an hundred persons: there is a multitude of dancers, every part being doubly and triply supplied, [35] that is to say, there is always one or two inferior actors ready to take the place of the principal, and who are paid for doing nothing, till the principal is pleased to do nothing in his turn, and which is seldom long before it happens. After a few representations, the chief actors, who are personages of great consequence, honour the public no more with their presence in that piece, but give up their parts to their substitutes, or to the substitutes of those substitutes. They receive always the same money at the door, but the spectator does not always meet with the same entertainment. Every one takes a ticket, as he does in the lottery, without knowing what will be his prize; but, be what it will, no body dares complain; for you are to know, that the honourable members of this academy owe the public no manner of respect, it is the public which owes it to them.

I will say nothing to you of their music, because you are acquainted with it. But you can have no idea of the frightful cries and hideous bellowings, with which the theatre resounds during the representation. The actresses, throwing themselves into convulsions as it were, rend their lungs with squeaking: in the mean time, with their fists clenched against their stomach their heads thrown back, their faces red, their veins swelled, and their breasts heaving, one knows not which is most disagreeably affected, the eye or the ear. Their actions make those suffer as much who see them, as their singing does those who hear them; and yet what is inconceivable is, that these howlings are almost the only thing the audience applaud. By the clapping of their hands, one would imagine them a parcel of deaf people, delighted to be able to hear the voice now and then strained to the highest pitch, and that they strove to encourage the actors to repeat their efforts. For my part, I am persuaded that they applaud the squeaking of an actress at the opera, for the same reason as they do the tricks of a tumbler or posture-master at the fair: it is displeasing and painful to see them; one is in pain while they last, but we are so glad to see all pass off without any accident, that we willingly give them applause.

Think how well this manner of singing is adapted to express all that Quinault has written the most soft and tender. Imagine the muses, loves and graces, imagine Venus herself expressing her sentiments in this delicate manner, and judge of the effects. As to their devils, let us leave their music to something infernal enough to suit it. As also that of their magicians, conjurers and witches; all which, however meets with the greatest applause at the French opera.

To these ravishing sounds, as harmonious as sweet, we may very deservedly join those of the orchestra. Conceive to yourself a continual clashing of jarring instruments, attended with the drawling and perpetual groans of the base, a noise the most doleful and insupportable that I ever heard in my life, and which I could never bear a quarter of an hour together without being seized with a violent head-ach. All this forms a species of psalmody, which has commonly neither time nor tune. But when, by accident they hit on an air a little lively, the feet of the audience are immediately in motion, and the whole house thunders with their clattering. The pit in particular, with much pains and a great noise, always imitate a certain performer in the orchestra. [36] Delighted to perceive for a moment that cadence which they so seldom feel, they strain their ears, voice, hands, feet, and in short, their whole body to keep that time, which is every moment ready to escape them. Instead of this the Italians and Germans, who are more easily affected with the measures of their music, pursue them without any effort, and have never any occasion to beat time. At least, Regianino has often told me, that, at the opera in Italy, where the music is so affecting and lively, you will never see, or hear, in the orchestra or among the spectators, the least motion of either hands or feet. But in this country, every thing serves to prove the dullness of their musical organs; their voices are harsh and unpleasing, their tones affected and drawling, and their transitions hard and dissonant: there is no cadence nor melody in their songs; their martial instruments, the fifes of the infantry, the trumpets of their cavalry, their horns, their hautboys, the ballad-singers in the streets, and the fiddlers in their public-houses, all have something so horribly grating as to shock the most indelicate ear. [37] All talents are not bestowed on the same men, and the French in general are of all the people in Europe those of the least aptitude for music. Lord B---- pretends that the English have as little, but the difference is, that they know it, and care nothing about the matter, whereas the French give up a thousand just pretensions, and will submit to be censured in any other point whatever, sooner than admit they are not the first musicians in the world. There are even people at Paris who look upon the cultivation of music as the concern of the state, perhaps because the improvement of Timotheus’s lyre was so at Sparta. However this be, the opera here may, for aught I know, be a good political institution, in that it pleases persons of taste no better. But to return to my description.

The ballets, which are the most brilliant parts of the opera, considered of themselves, afford a pleasing entertainment, as they are magnificent and truly theatrical; but, as they enter into the composition of the piece, it is in that light we must consider them.

You remember the operas of Quinault; you know in what manner the diversions are there introduced; it is much the same or rather worse with his successors. In every act, the action of the piece is stopt short, just at the most interesting period, by an interlude which is represented before the actors, who are seated on the stage while the audience in the pit are kept standing. From these interruptions it frequently happens, that the characters of the piece are quite forgotten, and always that the spectators are kept looking at actors that are looking at something else. The fashion of these interludes is very simple. If the prince is in a good humour, it partakes of the gaiety of his disposition, and is a dance; if he is displeased, it is contrived in order to bring him to temper again, and it is also a dance. I know not whether it be the fashion at court to make a ball for the entertainment of the king, when he is out of humour; but this I know, with respect to our opera kings, that one cannot sufficiently admire their stoical firmness and philosophy, in sitting so tranquil to see comic dances and attend to songs, while the fate of their kingdoms, crowns and lives, is sometimes determined behind the scenes. But they have besides many other occasions for the introduction of dances; the most solemn actions of human life are here performed in a dance. The parsons dance, the soldiers dance, the gods dance, the devils dance, the mourners dance at their funerals, and in short all their characters dance upon all occasions.

Dancing is thus the fourth of the fine arts employed in the constitution of the lyric drama: the other three are arts of imitation; but what is imitated in dancing? nothing.----It is therefore foreign to the purpose, for what business is there for minuets or rigadoons in a tragedy? nay, I will venture to say, dancing would be equally absurd in such compositions, though something was imitated by it: for of all the dramatic unities the most indispensable is that of language or expression; and an opera made up partly of singing, partly of dancing, is even more ridiculous than that in which they sing half French half Italian.

Not content to introduce dancing as an essential part of the composition, they even attempt to make it the principal, having operas, which they call ballets, and which so badly answer their title, that dancing is no less out of character in them than in all the rest. Most of these ballets consist of as many different subjects as acts; which subjects are connected together by certain meta- physical relations, of which the spectator would never form the least suspicion or conjecture, if the author did not take care to advise him of it in the prologue. The seasons, ages, senses, elements, are the subjects of a dance; but I should be glad to know what propriety there is in all this, or what ideas can by this means be conveyed to the mind of the spectator? some of them again are purely allegorical, as the carnival, the folly, and are the most intolerable of all, because with a good deal of wit and finesse, they contain neither sentiment, description, plot, business, nor any thing that can either interest the audience, set off the music to advantage, flatter the passions, or heighten the illusion. In these pretended ballets the action of the piece is performed in singing, the dancers continually finding occasion to break in upon the singers, tho’ without meaning or design.

The result of all this, however, is, that these ballets, being less interesting than their tragedies, their interruptions are little remarked. Were the piece itself more affecting, the spectator would be more offended; but the one defect serves to hide the other, and, in order to prevent the spectators being tired with the dancing, the authors artfully contrive it so that they may be more heartily tired with the piece itself.

This would lead me insensibly to make some queries into the true composition of the lyric drama, but there would be too prolix to be compressed in this letter; I have therefore written a little dissertation on that subject, which you will find inclosed, and may communicate to Regianino. I shall only add, with respect to the French opera, that the greatest fault I observed in it is a false taste for magnificence; whence they attempt to represent the marvellous, which, being only the object of imagination, is introduced with as much propriety in an epic poem, as it is ridiculously attempted on the stage. I should hardly have believed, had not I seen it, that there could be found artists weak enough to attempt an imitation of the chariot of the sun, or spectators so childish as to go to see it. Bruyere could not conceive how so fine a sight as the opera could be tiresome. For my part, who am no Bruyere, I can conceive it very well, and will maintain, that to every man who has a true taste for the fine arts, the French music, their dancing, and the marvellous of their scenery put together, compose the most tiresome representation in the world. After all, perhaps the French do not deserve a more perfect entertainment, especially with respect to the performance not because they want ability to judge of what is good, but because the bad pleases them better. For, as they had rather censure than applaud, the pleasure of criticizing compensates for every defect, and they had rather laugh after they get home, than be pleased with the piece during the representation.

LXXXIX. From Eloisa

Yes, I see it well: Eloisa is still happy in your love, the same fire that once sparkled in your eyes, glows throughout your last letter, and kindles all the ardour of mine. Yes, my friend, in vain doth fortune separate us; let our hearts press forward to each other, let us preserve by such a communication, their natural warmth against the chilling coldness of absence and despair; and let every thing that tends to loosen the ties of our affections, serve only to draw them closer and bind them fast.

You will smile at my simplicity, when I tell you, that since the receipt of your letter, I have experienced something of those charming effects therein mentioned, and that the jest of the talisman, although purely my own invention, is turned upon myself and become serious. I am seized a hundred times a day, when alone, with a fit of trembling, as if you were before me. I imagine you are gazing on my portrait, and am foolish enough to feel, in conceit, the warmth of those embraces, the impression of those kisses you bestow on it. Sweet illusion! charming effects of fancy; the last resources of the unhappy. Oh, if it be possible, be ye to us a pleasing reality! ye are yet something to those who are deprived of real happiness.

As to the manner in which I obtained the portrait, it was indeed the contrivance of love; but, believe me, if mine could work miracles, it would not have made choice of this. I will let you into the secret. We had here some time ago a miniature painter, on his return from Italy: he brought letters from Lord B----, who perhaps had some view in sending him. Mr. Orbe embraced this opportunity to have a portrait of my cousin; I was desirous of one also. In return, she and my mother would each have one of me, of which the painter at my request took secretly a second copy. Without troubling myself about the original, I chose of the three that which I thought the most perfect likeness, with a design to send it to you. I made but little scruple, I own, of this piece of deceit; for, as to the likeness of the portrait, a little more or less can make no great difference with my mother and cousin but the homage you might pay to any other resemblance than mine, would be a kind of infidelity, by so much the more dangerous, as my picture might be handsomer than me; and I would not, on any account, that you should nourish a passion for charms I do not possess. With respect to the drapery, I could have liked to have been not so negligently dressed; but I was not heard, and my father himself insisted on the portrait’s being finished as it is. Except the head- dress, however, nothing of the habit was taken from mine, the painter having dressed the picture as he thought proper, and ornamented my person with the works of his own imagination.

XC. To Eloisa

I must talk to you still, my dear Eloisa, of your portrait; no longer, however, in that rapturous strain which the first sight of it inspired; and with which you yourself were so much affected; but, on the contrary, with the regret of a man deceived by false hopes, and whom nothing can recompense for what he has lost. Your portrait, like yourself, is both graceful and beautiful; it is also a tolerable likeness, and is painted by the hand of a master; but to be satisfied with it I ought never to have known you.

The first fault I find in it is, that it resembles you, and yet is not yourself; that it has your likeness, and is insensible. In vain the painter thought to copy your features; where is that sweetness of sentiment that enlivens them, and without which, regular and beautiful as they are, they are nothing? your heart, Eloisa, no painting can imitate. This defect, I own, should be attributed to the imperfection of the art; but it is the fault of the artist not to have been exact in every thing that depended on himself. He has, for instance, brought the hair too forward on the temples, which gives the forehead a less agreeable and delicate air. He has also forgotten two or three little veins, seen through the transparent skin in winding branches of purple, resembling those on the Iris we once stood admiring in the gardens of Clarens. The colouring of the cheeks is also too near the eyes, and is not softened into that glowing blush of the rose toward the lower part of the face, which distinguishes the lovely original. One would take it for an artificial rouge, plastered on like the carmine of the French ladies. Nor is this defect a small one, as it makes the eyes appear less soft, and its looks more bold.

But pray what has he done with those dimples, wherein the little cupids lurk at the corners of your mouth; and which in my fortunate days I used to stifle with kisses? he has not given half their beauty to these charming lips. He has not given the mouth that agreeable serious turn, which changing in an instant into a smile, ravishes the heart with inconceivable enchantment, inspires it with an instantaneous rapture which no words can express. It is true, your portrait cannot pass from the serious to a smile. This is, alas! the very thing of which I complain. To paint all your charms you should be drawn every instant of your life.

But to pass over the injustice the painter has done you, in overlooking your beauties, he has done you more, in having omitted your defects. He has left out that almost imperceptible mole under your right eye, as well as that on the right side of your neck. He has not----heavens! was the man a statue? he has forgot the little scar under your lip; he has made your hair and eyebrows of the same colour: which they are not. Your eye-brows are more upon the chestnut, and your hair rather of the ash-colour.

Bionda testa occhi azurri e bruno ciglio.

He has made the lower part of the face exactly oval; not observing the small hollow between your cheeks and chin, which makes their out-lines less regular and more agreeable. These are the most palpable defects, but he has omitted several others, for which I owe him no goodwill: for I am not only in love with your beauties, but with Eloisa herself, just as she is. If you would not be obliged for any charm to the pencil, I would not have you lose by it the smallest defect; my heart can never be affected by charms that are not your own.

As to the drapery, I shall take the more notice of it, as, whether in a dishabille or otherwise, I have always seen you dressed with more taste than you are in the portrait: the head-dress is too large; you will say it is composed only of flowers. That’s true; but there are too many. Don’t you remember the ball, at which you were dressed like a country girl, and your cousin told me I danced like a philosopher? You had then no other head-dress than your long tresses, turned up and fastened at top with a golden bodkin, in the manner of the villagers of Berne. No, the sun glittering in all its radiance displays not half that lustre, with which you then engaged the eyes and hearts of the beholders; and there is no one who saw you that day, that can ever forget you during his whole life. It is thus, my Eloisa, your head ought to have been dressed. It is your charming hair that should adorn your face, and not those spreading roses. Tell my cousin, for I discover her choice and direction, that the flowers with which she has thus covered and profaned your tresses, are in no better taste than those she gathers in Adonis. One might overlook them did they serve as an ornament to beauty, but I cannot permit them to hide it.

With respect to the bust, it is singular that a lover should be more nice in this particular than a father; but, to say the truth, I think you are too carelessly dressed. The portrait of Eloisa should be modest as herself. These hidden charms should be sacred to love. You say the painter drew them from his imagination. I believe it; indeed, I believe it. Had he caught the least glimpse of thine, his eyes would have gazed on them for ever, but his hand would not have attempted to paint them: why was it necessary the rash artist should form them in imagination? this was not only an offence against decency, but I will maintain it also to be want of taste. Yes, your countenance is too modest to support the disorder of your breast; it is plain that one of these objects ought to hinder the other from being seen: it is the privilege of love alone to see both together, and when its glowing hand uncovers the charms that modesty conceals, the sweet confusion of your eyes shews that you forget not that you expose them.

Such are the criticisms that a continual attention has occasioned me to make on your portrait: in consequence of which I have formed a design to alter it, agreeable to my own taste. I have communicated my intentions to an able master, and from what he has already done, I hope to see you soon more like yourself. For fear of spoiling the picture, however, we try our alterations first on a copy, which I have made him take; and make them in the original only when we are quite sure of their effect. Although I design but indifferently, my artist cannot help admiring the subtilty of my observations, but he does not know that love, who dictates them, is a greater master than he. I seem to him also sometimes very whimsical: he tells me I am the first lover that ever chose to hide objects which others think cannot be too much exposed; and when I answer him, it is in order to have a full view of you, that I dress you up with so much care, he stares at me, as if he thought me a fool. Ah! my Eloisa, how much more affecting would be your portrait, if I could but find out the means to display it in your mind, as well as your face; to paint at once your modesty and your charms! what would not the latter gain by such an amendment! at present those only are seen which the painter imagined, and the ravished spectator thinks them such as they are. I know not what secret enchantment is about your person, but every thing that touches you seems to partake of its virtue: one need only perceive the corner of your garment to revere the wearer of it. One perceives in your dress how the veil of the graces affords a covering to the model of beauty; and the taste of your modest apparel displays to the mind all those charms it conceals.

XCI. To Eloisa

Oh, Eloisa! you whom once I could call mine, though now I profane your virtuous name! my pen drops from my trembling hand, I blot the paper with my tears, I can hardly trace the first words of a letter, which ought never to be written; alas! I can neither speak nor be silent. Come, thou dear and respectable image of my love, come, purify and strengthen a heart depressed with shame and torn to pieces by remorse. Support my resolution that fails me, and give my contrition the power to avow the involuntary crime into which the absence of Eloisa has plunged me.

Oh! Eloisa, how contemptible will you think me! and yet you cannot hold me in greater contempt than I do myself. Abject as I may seem in your eyes, I am yet a hundred times more so in my own; for, in reflecting on my own demerits, what mortifies me most is to see, to feel you still in my heart, in a place henceforward so little worthy of your image and to think that the remembrance of the truest pleasures of love could not prevent me from falling into a snare that had no lure, from being led into a crime that had presented no temptation.

Such is the excess of my confusion, that I am afraid, even in recurring to your clemency, lest the perusal of the lines in which I confess my guilt should offend you. Let your purity and chastity forgive me a recital which should have been spared your modesty, were it not the means to expiate, in some degree, my infidelity. I know I am unworthy of your goodness; I am a mean, despicable wretch, but I will not be an hypocrite or deceive you, for I had rather you should deprive me of your love, and even life itself, than to impose on Eloisa for a moment. Lest I should be tempted, therefore, to seek excuses to palliate my crime, which will only render me the more criminal, I will confine myself to an exact relation of what has happened to me; a relation that shall be as sincere as my repentance, which is all I shall say in my defence.

I had commenced acquaintance with some officers in the guards, and other young people among my countrymen, in whom I found a good innate disposition, which I was sorry to see spoiled by the imitation of I know not what false airs, which nature never designed for them. They laughed at me in their turn, for preserving in Paris the simplicity of our ancient Helvetian manners; and, construing my maxims and behaviour into an indirect censure of theirs, resolved to make me a convert to their own practices at all hazards. After several attempts which did not succeed, they made another too well concerted to fail of success. Yesterday morning they came to me, with a proposal to go with the lady of a certain colonel they mentioned, who, from the report, they were pleased to say, of my good sense, had a mind to be acquainted with me. Fool enough to give into this idle story, I represented to them the propriety of first making her a visit; but they laughed at my punctilios, telling me the frankness of a Swiss did not at all agree with such formality, and that so much ceremony would only serve to give her a bad opinion of me. At nine o’clock then in the evening, we waited on the lady. She came out to receive us on the stair-case, through an excess of civility which I had never seen practised before. Having entered the apartment, I observed a servant lighting up pieces of old wax candles over the chimney, and over all an air of preparation which did not at all please me. The mistress of the house appeared handsome, tho’ a little past her prime: there were also several other women with her much about the same age and figure; their dress, which was rich enough, had more of finery in it than taste; but I have already observed to you that this is not a sure sign by which to judge of the condition of the women of this country.----The first compliments were made as usual, custom teaching one to cut them short, or to turn them into pleasantry, before they grew tiresome. Something unusual however appeared as soon as our discourse became general and serious. I thought the ladies seemed to wear an air of restraint as if it were not familiar to them, and now, for the first time since I have been at Paris, I saw women at a loss to support a rational conversation. To find an easy topic, they brought up at length their family affairs, and as I knew none of them, I had little share in the conversation. Never before did I hear so much talk of the colonel, and the colonel; which not a little surprized me, in a country where it is the custom to distinguish people rather by their names than by their profession, and in which almost every man of rank in the army has besides some other title of distinction.

This affectation of dignity soon gave way to a behaviour more natural to them: they began to talk low, and, running insensibly into an air of indecent familiarity, they laughed and whispered every time they looked at me; while the lady of the house asked me the situation of my heart, with a certain boldness of manner, not at all adapted to make a conquest of it. The table was spread, and that freedom which seems to make no distinction of persons, but generally puts every one without design in the proper place, fully convinced me what sort of company I was in. But it was too late to recede: putting my confidence therefore in my aversion, I determined to apply that evening to observation, and to employ in the study of that order of women, the only opportunity I might ever have. Little, however, was the fruit of my attention: I found them so insensible to their present situation, so void of apprehensions for the future, and, excepting the tricks of their profession, so stupid in all respects, that the contempt into which they sunk in my opinion, soon effaced the pity I first entertained for them. In speaking even of pleasure itself, I saw they were incapable of feeling it. They appeared rapacious after every thing that could gratify their avarice; and, excepting what regarded their interest, I heard not a word drop from their lips that came from the heart. I was astonished to think how men, not abandoned like themselves, could support so disgustful a society. It were, in my opinion, the most cruel punishment that could be inflicted, to oblige them to keep such company.

We sat a long while at supper, and the company at length began to grow noisy. For want of love, the wine went briskly round to inflame the guests: the discourse was not tender but immodest, and the women strove by the disorder of their dress to excite those passions which should have caused that disorder. All this had a very different effect upon me, and their endeavours to reduce me only heightened my disgust. Sweet modesty! said I to myself, it is thine to inspire the sublimest raptures love can bestow! how impotent are female charms when thou hast left them! if the sex did but know thy power, what pains would they not take to preserve thee inviolate; if not for the sake of virtue, at least for their interest! but modesty is not to be assumed. There is not a more ridiculous artifice in the world than that of the prude who affects it. What a difference, thought I, is there between the impudence of these creatures, with their licentious expressions, and those timid and tender looks, those conversations so full of modesty, so delicate, so sentimental, which----but I dare not finish the sentence; I blush at the comparison.----I reproach myself, as if it were criminal, with the delightful remembrance of her who pursues me wherever I go. But how shall I now dare to think of her?----alas! it is impossible to eraze your image from my heart: let me then strive to conceal it there.

The noise, the discourse I heard, together with the objects that presented themselves to my view, insensibly inflamed me; my two neighbours plied me incessantly with wine. I found my head confused, and, though I drank all the while a good deal of water in my wine, I now took more water, and at length determined to drink water only. It was then I perceived the pretended water set before me was white wine, and that I had drank it from the first. I made no complaints, as they would only have subjected me to raillery, but gave over drinking entirely. But it was too late, the mischief was already done, and the intoxicating effects of what I had already drank soon deprived me of the little sense that remained. I was surprized, in recovering my senses, to find myself in a retired closet, locked in the embraces of one of those creatures I had supped with, and in the same instant had the mortification to find myself as criminal as I could possibly be.

I have finished this horrible relation. Would to heaven it might never more offend your eyes, nor torture my memory. O Eloisa! it is from you I expect my doom; I demand, I deserve, your severity. Whatever be my punishment it will be less cruel than the remembrance of my crime.