Chapter CXXXVII: Letter CXXXVI: To Lord B (1)

Yes, my Lord, I can with transport assure you, the affair of Meillerie was the crisis of my folly and misfortunes. My conversation with Mr. Wolmar, made me perfectly acquainted with the true state of my heart. That heart, too weak I confess, is nevertheless cured of its passion as much as it possibly can be; and I prefer my present state of silent regret to that of being perpetually fearful of falling into guilt. Since the return of this worthy friend, I no longer hesitate to give him that title which you have rendered so valuable. It is the least I can bestow on every one who assists me in returning to the paths of virtue. My heart is now become as peaceful as the mansion I inhabit. I begin to be at ease in my residence; to live as if I was at home; and, if I do not take upon me altogether the tone and authority of master, I feel yet a greater pleasure in supposing myself a brother of the family. There is something so delightful in the simplicity and equality, which reign in this retirement, that I cannot help being affected with tenderness and respect. Thus I spend my days in tranquillity, amidst practical philosophy and susceptible virtue. In company with this happy couple, their situation insensibly affects me, and raises my heart by degrees into unison with theirs.

What a delightful retreat! What a charming habitation! A continuance in this place renders it even yet more delightful; and though it appear not very striking at first sight, it is impossible not to be pleased with it, when it is once known. The pleasure Mrs. Wolmar takes in discharging the noblest duties, in making all who approach her virtuous and happy, communicates itself to all those who are the objects of her care, to her husband, her children, her guests, her domestics. No tumultuous scenes of noisy mirth, no loud peals of laughter, are heard in this peaceful mansion; but, in their stead, you always meet with contented hearts and chearful countenances. If at any time you see a tear, it is the tear of susceptibility and joy. Troubles, cares and sorrow intrude not here, any more than vice and remorse, of which they are the fruits.

As to Eloisa, it is certain that, excepting the secret cause of uneasiness, with which I acquainted you in my last, [72] every thing conspires to make her happy. And yet, with so many reasons to be so, a thousand other women would think themselves miserable in the same situation. Her uniform and retired manner of living would be to them insupportable; they would think the noise of children insufferable; they would be fatigued to death with the care of their family; they would not be able to bear the country; the esteem and prudence of a husband, not over tender, would hardly recompense them for his indifference and age; his presence, and even his regard for them, would be burthensome. They would either find means to send him abroad, that they might live more at their liberty; or would leave him to himself; despising the peaceful pleasures of their situation, and seeking more dangerous ones elsewhere, they would never be at ease in their own house, unless when they came as visitors. It requires a sound mind to be able to enjoy the pleasures of retirement; the virtuous only being capable of amusing themselves with their family concerns, and of voluntarily secluding themselves from the world: if there be on earth any such thing as happiness, they undoubtedly enjoy it in such a state. But the means of happiness are nothing to those who know not how to make use of them; and we never know in what true happiness consists, till we have acquired a taste for its enjoyment.

If I were desired to speak with precision, as to the reason why the inhabitants of this place are happy, I should think I could not answer with greater propriety than to say, it is because _they here know how to live;_ not in the sense in which these words would be taken in France, where it would be understood that they had adopted certain customs and manners in vogue: No; but they have adopted such manners as are most agreeable to human life, and the purposes for which man came into the world; to that life you mention, of which you have set me an example, which extends beyond itself, and is not given up for lost even in the hour of death.

Eloisa has a father who is anxious for the honour and interests of his family: she has children for whose subsistence it is necessary to provide. This ought to be the chief care of man in a state of society; and was therefore the first in which Eloisa and her husband united. When they began house-keeping, they examined into the state of their fortunes; not considering so much whether they were proportioned to their rank, as to their wants; and seeing they were sufficient for the provision of an honourable family, they had not so bad an opinion of their children, as to be fearful, lest the patrimony they had to leave would not content them. They applied themselves therefore rather to improve their present, than acquire a larger fortune: they placed their money rather safely than profitably; and, instead of purchasing new estates, set about increasing the value of that which they already had; leaving their own example in this point, as the only treasure by which they would desire to see the inheritance of their offspring increased.

It is true, that an estate which is not augmented, is liable to many accidents by which it will naturally diminish: but if this were a sufficient motive to begin increasing, when would it cease to be a pretext for a constant augmentation? Must it be divided among several children? Be it so; must they be all idle? Will not the industry of each be a supplement to his share? and ought it not to be considered in the partition? It is thus that insatiable avarice makes its way under the mask of prudence, and leads to vice under the cloak of its own security. It is in vain, says Mr. Wolmar, to attempt to give to human affairs that stability, which is not in their nature. Prudence itself requires that we should leave many things to chance; and, if our lives and fortunes depend so much on accident, what a folly is it to make ourselves really unhappy, in order to prevent doubtful evils, or avoid inevitable dangers? The only precaution he took was, to live one whole year on his principal, in order to have so much before hand to receive of the interest, so that he had always the yearly product of his estate at command. He chose rather to diminish his capital than to be perpetually under the necessity of dunning for his rents; the consequence of which has been in the end advantageous to him, as it prevented him from borrowing and other ruinous expedients, to which many people are obliged to have recourse on every unforeseen accident. Thus good management supplies the place of parsimony, and he is in fact a gainer by what he has spent.

The master of this house possesses but a moderate fortune, according to the estimation of the world; but in reality I hardly know any body more opulent. There is indeed no such thing as absolute wealth: that term signifying only the relation between the wants and possessions of those who are rich. One man is rich, though possessing only an acre of land; another is a beggar in the midst of heaps of gold. Luxury and caprice have no bounds, and make more persons poor than real wants. But the proportion, between their wants and their abilities of supplying them, is here established on a sure foundation, namely, the perfect harmony subsisting between the husband and wife: the former taking upon him the charge of collecting the rents and profits of his estate, and the latter, that of regulating their expenses; and on this harmony depends their wealth.

I was at first struck with a peculiarity in the economy of this house, where there appeared so much ease, freedom and gaiety, in the midst of order and diligence; the great fault of well regulated houses being that they always wear an air of gloominess and restraint. The extreme solicitude also of the heads of the family looks too much like avarice. Every thing about them seems constrained, and there appears something servile in their punctuality, which renders it intolerable. The domestics do their duty indeed, but then they do it with an air of discontent and mistrust The guests, it is true, are well-received; but they dare not make use of a freedom cautiously bestowed, and are always afraid of doing something that will be reckoned a breach of regularity. Such slavish fathers of families cannot be said to live for themselves, but for their children; without considering that they are not only fathers but men, and that they ought to set their children an example how to live prudent and happy. More judicious maxims are adopted here. Mr. Wolmar thinks one of the principal duties of a father of a family is to make his house, in the first place, agreeable, that his children may delight in their home, and that seeing their father happy, they may be tempted to tread in his footsteps. Another of his maxims, and which he often repeats, is that the gloomy and sordid lives of fathers and mothers are almost always the first cause of the ill-conduct of children.

As to Eloisa, who never had any other guide, and who needed no better, than her own heart, she obeys, without scruple, its dictates; being then certain of doing right. Can a mind so susceptible as hers be insensible to pleasure? On the contrary she delights in every amusement, nor refuses to join in any diversion that promises to be agreeable; but her pleasures are the pleasures of Eloisa. She neglects neither her own convenience nor the satisfaction of those who are dear to her. She esteems nothing superfluous that may contribute to the happiness of a sensible mind; but censures every thing as such that serves only to make a figure in the eyes of others; so that you will find in this house all the gratifications which luxury and pleasure can bestow, without refinement or effeminacy. With respect to magnificence and pomp, you will see no more of it than she was obliged to submit to, in order to please her father; her own taste, however, prevails even here, which consists in giving to every thing less brilliancy and shew, than grace and elegance. When I talk to her of the methods which are daily invented at Paris and London, to hang the coaches easier; she does not disapprove of that; but, when I tell her of the great expense they are at in the varnishing of them, she can hardly believe or comprehend me; she asks me, if such fine varnish makes the coaches more commodious. Indeed she scruples not to say, that I exaggerate a good deal on the scandalous paintings with which they now adorn their equipages, instead of the coats of arms formerly used; as if it were more eligible to be known to the world for a man of licentious manners, than as a man of family. But she was particularly shocked when I told her that the ladies had introduced, and kept up, this custom, and that their chariots were distinguishable from those of the gentlemen only, by paintings more lascivious and immodest. I was obliged to recount to her an expression of your noble friend’s, on this subject, which she could hardly digest. I was with him one day to look at a vis-a-vis, which happened to be in this taste. But he no sooner cast his eye on the panels than he turned away from it, telling the owner that he should offer carriages of that kind to wanton women of quality; for that no modest man could make use of them.

As the first step to virtue is to forbear doing ill, so the first step to happiness is to be free from pain. These two maxims, which, well understood, would render precepts of morality in a great degree useless, are favourite ones with Mrs. Wolmar. She is extremely affected by the misfortunes of others; and it would be as difficult for her to be happy with wretched objects about her, as it would be for an innocent man to preserve his virtue and live in the midst of vice. She has none of that barbarous pity, which is satisfied with turning away its eye from the miserable objects it might relieve. On the contrary, she makes it her business to seek out such objects: it is the existence, and not the presence, of the unhappy which gives her affliction. It is not sufficient for her to be ignorant that there are any such; it is necessary to her quiet that she should be assured there are none miserable; at least within her sphere of charity: for it would be unreasonable to extend her concern beyond her own neighbourhood, and to make her happiness depend upon the welfare of all mankind. She takes care to inform herself of the necessities of all that live near her, and interests herself in their relief as if their wants were her own. She knows every one personally, includes them all, as it were, in her family, and spares no pains to banish, or alleviate, those misfortunes and afflictions to which human life is subject.

I am desirous, my Lord, of profiting by your instructions; but you must forgive me a piece of enthusiasm, of which I am no longer ashamed, and with which you yourself are affected. There will never be another Eloisa in the world. Providence takes a particular interest in every thing that regards her, nor leaves any thing to the consequence of accident. Heaven seems to have sent her upon earth, to serve at once as an example of that excellence of which human nature is capable, and of that happiness it may enjoy in the obscurity of private life, without having recourse either to those public virtues which sometimes raise humanity above itself, or to those honours with which the breath of popular applause rewards them. Her fault, if love be a fault, has served only to display her fortitude and virtue. Her relations, her friends, her servants, all happily situated, were formed to respect her and be respected by her. Her country is the only one upon earth where she ought to have been born; to be happy herself, it was necessary for her to live among a happy people. If, to her misfortune, she had been born among those unhappy wretches, who groan beneath the load of oppression, and struggle in vain against the iron hand of cruelty, every complaint of the oppressed had poisoned the sweets of her life; the common ruin had been hers, and her benevolent heart had made her feel incessantly those evils she could not have redressed.

Instead of that, every thing here animates and supports the native goodness of her disposition. She has no public calamities to afflict her. She sees not around her the frightful pictures of indigence and despair. The villagers in easy circumstances, have more need of her advice than her bounty. [73] But, if there be found among them an orphan, too young to earn his subsistence; an obscure widow who pines in secret indigence; a childless father, whose arms, enfeebled by age, cannot supply him with the means of life; she is not afraid that her bounty will increase the public charge, by encouraging idleness or knavery. The happiness she herself feels, multiplies and extends itself all around her. Every house she enters soon becomes a copy of her own: nor are convenience and order only copied from her example, but harmony and goodness become equally the objects of domestic management. When she goes abroad, she sees none but agreeable objects about her; and when she returns home she is saluted by others still more engaging. Her heart is delighted by every prospect that meets her eyes; and little susceptible as it is of self-love, it is led to love itself in the effects of its own benevolence. No, my Lord, I repeat it again; nothing that regards Eloisa can be indifferent to the cause of virtue. Her charms, her talents, her taste, her errors, her afflictions, her abode, her friends, her family, her pains, her pleasures, every thing, in short, that compleats her destiny, compose a life without example; such as few women would chuse to imitate, and yet such as all, in spite of themselves, must admire.

What pleases me most, in the solicitude which prevails here regarding the happiness of others is, that their benevolence is always exerted with prudence, and is never abused. We do not always succeed in our benevolent intentions; but, on the contrary, some people imagine they are doing great services, who are, in reality, doing great injuries; and, with a view to a little manifest good, are guilty of much unforeseen evil. Mrs. Wolmar indeed possesses, in an eminent degree, a qualification very rare, even among women of the best character; I mean an exquisite discernment in the distribution of her favours, and that as well in the choice of means to render them really useful, as of the persons on whom they are bestowed. For her conduct in this point, she has laid down certain rules to which she invariably adheres. She knows how to grant, or refuse, every thing that is asked of her, without betraying the least weakness in her compliance, or caprice in her denial. Whoever hath committed one infamous or wicked action, hath nothing to hope for from her but justice, and her pardon, if he has offended her; but never that favour and protection, which she can bestow on a worthier object. I heard her once refuse a favour, which depended on herself only, to a man of this stamp. “I wish you happy,” said she to him coldly, “but I shall not contribute any thing to make you so, lest I should put it in your power to injure others. There are too many honest people in the world, who require relief, for me to think of assisting you.” It is true this piece of just severity cost her dear, and it is but seldom she has occasion to exercise it. Her maxim is, to look upon all those as deserving people, of whose demerits she is not fully convinced; and there are few persons weak and wicked enough not to evade the full proofs of their guilt. She has none of that indolent charity of the wealthy, who give money to the miserable, to be excused from attending to their distress; and know how to answer their petitions only by giving alms. Her purse is not inexhaustible, and since she is become the mother of a family, she regulates it with more economy. Of all the kinds of relief we may afford to the unhappy, the giving alms is certainly that which costs us least trouble; but it is also the most transitory and least serviceable to the object relieved: Eloisa does not seek to get rid of such objects, but to be useful to them.

Neither does she grant her recommendation, or exert her good offices, without first knowing whether the use intended to be made of her interest be just and reasonable. Her protection is never refused to any one, who really stands in need of, and deserves to obtain it: but for those who desire to raise themselves through fickleness or ambition only, she can very seldom be prevailed upon to give herself any trouble. The natural business of man is to cultivate the earth, and subsist on its produce. The peaceful inhabitant of the country needs only to know in what happiness consists, to be happy. All the real pleasures of humanity are within his reach; he feels only those pains which are inseparable from it, those pains which whoever seeks to remove will only change for others more severe. [74] His situation is the only necessary, the only useful one in life. He is never unhappy, but when others tyrannize over him, or seduce him by their vices. In agriculture and husbandry consists the real prosperity of a country, the greatness and strength which a people derive from themselves, that which depends, not on other nations, which is not obliged to attack others for its own preservation, but is productive of the surest means of its own defence. In making an estimate of the strength of a nation, a superficial observer would visit the court, the prince, his posts, his troops, his magazines and his fortified towns; but the true politician would take a survey of the country, and visit the cottages of the husbandmen. The former would only see what is already executed, but the latter what was capable of being put into execution.

On this principle they proceed here, and yet more so at Etange: they contribute as much as possible to make the peasants happy in their condition, without ever assisting them to change it. The better, as well as the poorer, sort of people are equally desirous of sending their children to the cities, the one that they may study and become gentlemen, the others that they may find employment, and so ease their parents of the charge of maintaining them. The young people, on their part, have curiosity, and are generally fond of roving: the girls aspire to the dress and finery of the citizens; and the boys, most of them go into foreign service, thinking it better to return with the haughty and mean air of mercenaries, and a ridiculous contempt of their former condition, than with that love for their country and liberty which honourably distinguished their progenitors. It is the care of this benevolent family to remonstrate against these mistaken prejudices, to represent to the peasants the danger of their children’s principles; the ill consequences of sending them from home, and the continual risks they run of losing their life, fortune and morals, where a thousand are ruined for one who does well. If after all they continue obstinate, they are left at their own indiscretion, to run into vice and misery; and the care, which was thrown away on them is turned upon those who have listened to reason. This is exerted in teaching them to honour their native condition, by seeming to honour it ourselves: we do not converse with peasants, indeed, in the stile of courts; but we treat them with a grave and distant familiarity, which, without raising any one out of his station, teaches them to respect ours. There is not one honest labourer in the village, who does not rise greatly in his own estimation, when an opportunity offers of our shewing the difference of our behaviour to him, and to such petty visitants, who come home to make a figure, for a day or two, and to obscure their relations. Mr. Wolmar and the Baron, when he is here, seldom fail of being present at the exercises and reviews of the militia of the village and parts adjacent: their presence has a great effect on the youth of the country, who are naturally of a martial and spirited temper, and are extremely delighted to see themselves honoured with the presence of veteran officers. They are still prouder of their own merit, when they see soldiers retired from foreign service less expert than themselves: yet this they often do; for, do what you will, five pence a day, and the fear of being caned, will never produce that emulation which may be excited in a free man under arms, by the presence of his relations, his neighbours, his friends, his mistress, and the honour of his country.

Mrs. Wolmar’s great maxim is, therefore, never to encourage any one to change his condition, but to contribute all in her power to make every one happy in his present station; being particularly solicitous to present the happiest of all situations, that of a peasant in a free state, from being despised in favour of other employments.

I remember, I one day made an objection on this subject founded on the different talents which nature seems to have bestowed on mankind, in order to fit them for different occupations, without any regard to their birth. This she obviated, however, by observing that there were two more material things to be consulted, before talents: these were virtue and happiness. Man, said she, is too noble a being to be made a mere tool of for the use of others: he ought not to be employed in what he is fit for, without consulting how far such employment is fit for him; for we are not made for our stations, but our stations for us. In the right distribution of things therefore, we should not adapt men to circumstances, but circumstances to men; we should not seek that employment for which a man is best adapted, but that which is best adapted to make him virtuous and happy. For it can never be right to destroy one human soul for the temporal advantage of others, nor to make any man a villain for the use of honest people. Now, out of a thousand persons, who leave their native villages, there are not ten of them but what are spoiled by going to town, and become even more profligate than those who initiate them into vice. Those, who succeed and make their fortunes, frequently compass it by base and dishonest means; while the unsuccessful, instead of returning to their former occupation, rather chuse to turn beggars and thieves. But, supposing that one out of the thousand resist the contagion of example, and perseveres in the sentiments of honesty, do you think that upon the whole, his life is as happy as it might have been in the tranquil obscurity of his first condition.

It is no easy matter to discover the talents with which nature hath severally endowed us. On the contrary, it is very difficult to distinguish those of young persons the best educated and most attentively observed: how then shall a peasant, meanly bred, presume to judge of his own? There is nothing so equivocal as the genius frequently attributed to youth; the spirit of imitation has often a greater share in it than natural ability, and very often it depends more on accident than a determined inclination; nor does even inclination itself always determine the capacity. Real talents, or true genius, are attended with a certain simplicity of disposition, which makes it less restless and enterprising, less ready to thrust itself forward than a superficial and false one; which is nevertheless generally mistaken for the true, and consists only in a vain desire of making a figure without talents to support it. One of these geniuses hears the drum beat, and is immediately in idea a general; another sees a palace building, and directly commences architect. Thus Gustin, my gardener, from seeing some of my works, must needs learn to draw. I sent him to Lausanne to a master, and he imagines himself already a fine painter. The opportunity, and the desire of preferment, generally determine mens’ profession. But it is not enough to be sensible of the bent of our genius, unless we are willing to pursue it. Will a prince turn coachman, because he is expert at driving a set of horses? Will a duke turn cook, because he is ingenious at inventing ragouts? Our talents all tend to preferment; no one pretends to those which would fit him for an inferior station: do you think this is agreeable to the order of nature? Suppose every one sensible of his own talents, and as willing to employ them, how is it possible? How could they surmount so many obstacles? How could they overcome so many unworthy competitors? He, who finds in himself the want of abilities, would call in subtilty and intrigue to his aid; and thereby frequently becomes an overmatch for others of greater capacity and sincerity. Have you not told me yourself a hundred times, that the many establishments in favour of the arts have only been of prejudice to them? In multiplying indiscreetly the number of professors and academicians, true merit is lost in the crowd; and the honours, due to the most ingenious, are always bestowed on the most intriguing. Did there exist, indeed, a society, wherein the rank and employment of its respective members were exactly calculated to their talents and personal merit, every one might there aspire to the place he should be most fit for; but it is necessary to conduct ourselves by other rules, and give up that of abilities, in societies where the vilest of all talents is the only one that leads to fortune.

I will add further, continued she, that I cannot be persuaded of the utility of having so many different talents displayed. It seems necessary, the number of persons so qualified should be exactly proportioned to the wants of society; now if those only were appointed to cultivate the earth, who should have eminent talents for agriculture; or if all those were taken from that employment, who might be found more proper for some other, there would not remain a sufficient number of labourers to furnish the common necessaries of life. I am apt to think, therefore, that great talents in men are like great virtues in drugs, which nature has provided to cure our maladies, though its intention certainly was that we should never stand in need of them. In the vegetable creation there are plants which are poisonous: in the brutal animals that would tear us to pieces; and among mankind there are those who possess talents no less destructive to their species. Besides, if every thing were to be put to that use for which its qualities seem best adapted, it might be productive of more harm than good in the world. There are thousands of simple honest people, who have no occasion for a diversity of great talents; supporting themselves better by their simplicity, than others with all their ingenuity. But, in proportion as their morals are corrupted, their talents are displayed, as if to serve as a supplement to the virtues they have lost, and to oblige the vicious to be useful, in spite of themselves.

Another subject, on which we differed, was the relieving of beggars. As we live near a public road, great numbers are constantly passing by; and it is the custom of the house to give to every one that asks. I represented to her, that this practice was not only throwing that money away, which might be charitably bestowed on persons in real want; but that it tended to multiply beggars and vagabonds, who take pleasure in that idle life, and, by rendering themselves a burthen to society, deprive it of their labour.

I see very well, says she, you have imbibed prejudices, by living in great cities, and some of those maxims by which your complaisant reasoners love to flatter the hard-heartedness of the wealthy: you make use of their very expressions. Do you think to degrade a poor wretch below a human being, by giving him the contemptuous name of beggar? Compassionate as you really are, how could you prevail on yourself to make use of it? Repeat it no more, my friend, it does not come well from your lips: believe me, it is more dishonourable for the cruel man by whom it is used, than for the unhappy wretch who bears it. I will not pretend to decide whether those, who thus inveigh against the giving alms, are right or wrong; but this I know, that Mr. Wolmar, whose good sense is not inferior to that of your philosophers, and who has frequently told me of the arguments they use to suppress their natural compassion and sensibility, has always appeared to despise them, and has never disapproved of my conduct. His own argument is simple. We permit, says he, and even support at a great expense, a multitude of useless professions; many of which serve only to spoil and corrupt our manners. Now, to look upon the profession of a beggar as a trade, so far are we from having any reason to fear the like corruption of manners from the exercise of it, that, on the contrary, it serves to excite in us those sentiments of humanity, which ought to unite all mankind. Again, if we look upon begging as a talent, why should I not reward the eloquence of a beggar, who has art enough to excite my compassion, and induce me to relieve him, as well as I do a comedian, who on the stage makes me shed a few fruitless tears? If the one makes me admire the good actions of others, the other induces me to do a good action myself: all, that we feel at the representation of a tragedy, goes off as soon as we come out of the playhouse; but the remembrance of the unhappy object we have relieved gives continual pleasure. A great number of beggars may be burthensome to a state: but of how many professions, which are tolerated and encouraged, may we not say the same? It belongs to the legislature and administration to take care there should be no beggars; but, in order to make them lay down their trade, [75] is it necessary to make all other ranks of people inhuman and unnatural? For my part, continued Eloisa, without knowing what the poor may be to the state, I know they are all my brethren, and that I cannot, without thinking myself inexcusable, refuse them the small relief they ask of me. The greater part of them, I own, are vagabonds; but I know too much of life, to be ignorant how many misfortunes may reduce an honest man to such a situation; and how can I be sure, that an unhappy stranger, who comes, in the name of God, to implore my assistance, and to beg a poor morsel of bread, is not such an honest man, ready to perish for want, and whom my refusal may drive to despair? The alms I distribute at the door are of no great value. A half-penny and a piece of bread are refused to nobody; and twice the proportion is always given to such as are maimed or otherwise evidently incapable of labour. Should they meet with the same relief at every house, which can afford it, it would be sufficient to support them on their journey; and that is all a needy traveller has a right to expect. But, supposing this was not enough to yield them any real help, it is at least a proof that we take some part in their distress; a sort of salutation that softens the rigour of refusing them more. A half-penny and a morsel of bread cost little more, and are a more civil answer, than a mere _God help you_; which is too often the only thing bestowed, as if the gifts of providence were not placed in the hands of men, or that heaven had any other store on earth than what is laid up in the coffers of the rich. In short, whatever we ought to think of such unfortunate wretches, and though nothing should in justice be given to common beggars, we ought at least, out of respect to ourselves, to take some notice of suffering humanity, and not harden our hearts at the sight of the miserable.

This is my behaviour to those, who, without any other subterfuge or pretext, come openly a begging. With respect to such as pretend to be workmen, and complain for want of employment, we have here tools of almost every kind for them, and we set them to work. By this means we assist them and put their industry to the proof; a circumstance which is now so well known that the lazy cheat never comes again to the gate.

It is thus, my Lord, this angelic creature always deduces something from her own virtues, to combat those vain subtilties, by which people of cruel dispositions palliate their vices. The solicitude and pains she takes to relieve the poor, are also ranked among her amusements, and take up great part of the time she can spare from her most important duties. After having performed her duty to others, she then thinks of herself; and the means she takes to render life agreeable may be reckoned among her virtues: so commendable are her constant motives of action, that moderation and good sense are always mixed with her pleasures! She is ambitious to please her husband, who always delights in seeing her chearful and gay: she is desirous of instilling into her children a taste for innocent pleasures, wherein moderation order and simplicity prevail, and secure the heart from the violence of impetuous passions. She amuses herself, therefore, to divert them, as the dove softens the grain to nourish the young ones.

Eloisa’s mind and body are equally sensible. The same delicacy prevails as well in her senses as her sentiments. She was formed to know and taste every pleasure. Virtue having been long esteemed by her as the most refined of all delights, in the peaceful enjoyment of that supreme pleasure, she debars herself of none that are consistent with it; but then her method of enjoyment resembles the austerity of self- denial: not indeed of that afflicting and painful self-denial, which is hurtful to nature, and which its author rejects as ridiculous homage; but of that slight and moderate restraint, by which the empire of reason is preserved; and which serves as a whet to pleasure by preventing disgust. She will have it, that every thing which pleases the sense, and is not necessary to life, changes its nature, whenever it becomes habitual; that it ceases to be pleasant in becoming needful; that we thus by habit lay ourselves at once under a needless restraint and deprive ourselves of a real pleasure; and that the art of satisfying our desires lies not in indulging, but in suppressing, them. The method she takes to enhance the pleasures of the least amusement, is to deny herself the use of it twenty times for once that she enjoys it. Thus her mind preserves its first vigour; her taste is not spoiled by use; she has no need to excite it by excess; and I have often seen her take exquisite delight in a childish diversion, which would have been insipid to any other person on earth.

A still nobler object, which she proposes to herself from the exercise of this virtue, is that of remaining always mistress of herself, and thereby to accustom her passions to obedience, and to subject her inclinations to rule. This is a new way to be happy; for it is certain that we enjoy nothing with so little inquietude, as what we can part from without pain; and if the philosopher be happy, it is because he is the man from whom fortune can take the least.

But what appears to me the most singular in her moderation, is that she pursues it for the very same reasons which hurry the voluptuous into excess. Life is indeed short, says she, which is a reason for enjoying it to the end, and managing its duration in such a manner as to make the most of it. If one day’s indulgence and satiety deprives us of a whole year’s taste for enjoyment, it is bad philosophy to pursue our desires so far as they may be ready to lead us, without considering whether we may not out-live our faculties, and our hearts be exhausted before our time. I see that your common epicures, in order to let slip no opportunity of enjoyment, lose all; and, perpetually anxious in the midst of pleasures, can find no enjoyment in any. They lavish away the time of which they think they are economists, and ruin themselves, like misers, by not knowing how to give any thing away. For my part, I hold the opposite maxim; and should prefer, in this case, rather too much severity than relaxation. It sometimes happens that I break up a party of pleasure, for no other reason than that it is too agreeable; and, by repeating it another time, have the satisfaction of enjoying it twice.

Upon such principles are the sweets of life, and the pleasures of mere amusement, regulated here. Amidst her various application to the several branches of her domestic employment, Eloisa takes particular care that the kitchen is not neglected. Her table is spread with abundance; but it is not the destructive abundance of fantastic luxury: all the viands are common, but excellent, in their kind; the cookery is simple, but exquisite. All that consists in appearance only, whose nicety depends on the fashion, all your delicate and far- fetched dishes, whose scarcity is their only value, are banished from the table of Eloisa. Among the most delicious also of those which are admitted, they daily abstain from some; which they reserve in order to give an air of festivity to those meals for which they were intended, and which are thereby rendered more agreeable, without being more costly. But of what kind, think you, are these dishes which are so carefully husbanded? Choice game? Sea-fish? Foreign produce? No. Something better than all that. They are perhaps a particular choice salad of the country; fine greens of our own gardens; fish of the lake, dressed in a peculiar manner; cheese from the mountains; a German party, or game caught by some of the domestics. The table is served in a modest and rural but agreeable manner, chearfulness and gratitude crowning the whole. Your gilt covers, round which the guests sit starving with hunger; your pompous glasses, stuck out with flowers for the desert, are never introduced here, to take up the place intended for victuals; we are entirely ignorant of the art of satisfying hunger by the eye. But then no where do they so well know how to add welcome to good chear, to eat a good deal without eating too much, to drink chearfully without intoxication, to sit so long at table without being tired, and to rise from it without disgust. On the first floor there is a little dining room, different from that in which we usually dine, which is on the ground floor. This room is built in the corner of the house, and has windows in two aspects: those on one side over-look the garden, beyond which we have a prospect of the lake between the trees: on the other side, we have a fine view of a spacious vineyard, that begins to display the golden harvest which we shall reap in about two months. This room is small, but ornamented with every thing that can render it pleasant and agreeable. It is here Eloisa gives her little entertainments to her father, to her husband, to her cousin, to me, to herself, and sometimes to her children. When she orders the table to be spread there, we know immediately the design; and Mr. Wolmar has given it the name of the Saloon of Apollo: but this Saloon differs no less from that of Lucullus, in the choice of the persons entertained, than in that of the entertainment. Common guests are not admitted into it; we never dine there, when there are any strangers: it is the inviolable asylum of mutual confidence, friendship and liberty. The society of hearts is there joined to the social bond of the table; the entrance into it is a kind of initiation into the mysteries of a cordial intimacy; nor do any persons ever meet there but such as wish never to be separated. We wait impatiently for you, my Lord, who are to dine the very first day in the Apollo.

For my part, I was not at first admitted to that honour, which was reserved for me till after my return from Mrs. Orbe’s. Not that I imagined they could add any thing to the obliging reception I met with on my arrival; but the supper, made for me there, gave me other ideas. It is impossible to describe the delightful mixture of familiarity, chearfulness, and social ease, which I then experienced, and had never before tasted in my whole life. I found myself more at liberty without being told to assume it, and we seemed even to understand one another much better than before. The absence of the domestics, who were dismissed from their attendance, removed that reserve which I still felt at heart; and it was then that I first, at the instance of Eloisa, resumed the custom I had laid aside for many years, of drinking wine after meals.

I was enraptured at this repast, and wished that all our meals might have been made in the same manner. I knew nothing of this delightful room, said I to Mrs. Wolmar; why don’t you always eat here? See, replied she, how pretty it is! Would it not be a pity to spoil it? This answer seemed too much out of character for me not to suspect she had some farther meaning. But why, added I, have you not the same conveniences below, that the servants might be sent away, and leave us to talk more at liberty? That, replied she, would be too agreeable, and the trouble of being always at ease is the greatest in the world. I immediately comprehended her system by this, and concluded that her art of managing her pleasures consisted in being sparing of them.

I think she dresses herself with more care than formerly; the only piece of vanity I ever reproached her for, being that of neglecting her dress. The haughty fair one had her reasons, and left me no pretext to disown her power. But, do all she could, my enchantment was too strong for me to think it natural; I was too obstinate in attributing her negligence to art. Not that the power of her charms is diminished; but she now disdains to exert it; and I should be apt to say, she affected a greater neatness in her dress that she might appear only a pretty woman, had I not discovered the reason for her present solicitude in this point. During the first two or three days I was mistaken; for, not reflecting that she was dressed in the same manner at my arrival, which was unexpected, I thought she had done it out of respect to me. I was undeceived, however, in the absence of Mr. Wolmar. For the next day she was not attired with that elegance, which so eminently distinguished her the preceding evening, nor with that affecting and voluptuous simplicity which formerly enchanted me; but with a certain modesty that speaks through the eyes to the heart, that inspires respect only, and to which beauty itself but gives additional authority. The dignity of wife and mother appeared in all her charms; the timid and affectionate looks she cast on me, were now mixed with an air of gravity and grandeur, which seemed to cast a veil over her features. In the mean time, she betrayed not the least alteration in her behaviour; her equality of temper, her candor knew nothing of affectation. She practiced only a talent natural to her sex, to change sometimes our sentiments and ideas of them, by a different dress, by a cap of this form, or a gown of that colour. The day on which she expected her husband’s return, she again found the art of adorning her natural charms without hiding them; she came from her toilet indeed a dazzling beauty, and I saw she was not less capable to outshine the most splendid dress, than to adorn the most simple. I could not help being vexed, when I reflected on the cause of her preparation.

This taste for ornament extends itself, from the mistress of the house, through all the family. The master, the children, the servants, the equipage, the building, the garden, the furniture, are all set off and kept in such order as shews what they are capable of, though magnificence is despised:----I do not mean true magnificence, and which consists less in the expense, than in the good order and noble disposition of things. [76]

For my own part, I must confess it appears to me a more grand and noble sight, to see a small number of people happy in themselves and in each other, in a plain modest family, than to see the most splendid palace filled with tumult and discord, and every one of its inhabitants taking advantage of the general disorder, and building up their own fortunes and happiness on the ruin of another. A well- governed private family forms a single object, agreeable and delightful to contemplate; whereas, in a riotous palace, we see only a confused assemblage of various objects, whose connection and dependence are merely apparent. At first sight, indeed, they seem operating to one end; but in examining them nearer, we are soon undeceived.

To consult only our most natural impressions, it should seem that, to despise luxury and parade, we need less of moderation than of taste. Symmetry and regularity are pleasing to every one. The picture of ease and happiness must affect every heart; but a vain pomp, which relates neither to regularity nor happiness, and has only the desire of making a figure in the eyes of others for its object, however favourable an idea it may excite in us of the person who displays it, can give little pleasure to the spectator. But what is taste? Does not a hundred times more taste appear in the order and construction of plain and simple things, than in those which are over-loaded with finery? What is convenience? Is any thing in the world more inconvenient than pomp and pageantry? [77] What is grandeur? It is precisely the contrary. When I see the intention of an architect to build a large palace, I immediately ask myself why it is not larger? Why does not the man, who keeps fifty servants, if he aims at grandeur, keep an hundred? That fine silver plate, why is it not gold? The man who gilds his chariot, why does he not also gild the ceiling of his apartment? If his ceilings are gilt, why does not gild the roof too? He, who was desirous of building an high tower, was right in his intention to raise it up to heaven; otherwise it was to no purpose to build, as the point where he might at last stop, would only serve to shew, at the greater distance, his want of ability. O man! vain and feeble creature! Shew me thy power, and I will shew thee thy misery!