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be returned, or it can be paid for.
But in France, neither a set-to, nor an action for assault, would repay the generality of any class removed from the poverty of the bas peuple, for so great and inexcusable an affront. In all countries it is the feelings of the generality of people, that courtesy, which is the essence of honour, obliges one to consult. As in England I should, therefore, have paid, so in France I fought.
If it be said that a French gentleman would not have been equally condescending to a French tradesman, I answer that the former would never have perpetrated the only insult for which the latter might think there could be only one atonement. Besides, even if this objection held good, there is a difference between the duties of a native and a stranger. In receiving the advantages of a foreign country, one ought to be doubly careful not to give offence, and it is therefore doubly incumbent upon us to redress it when given. To the feelings of the person I had offended, there was but one redress. Who can blame me if I granted it?
CHAPTER XIV
Erat homo ingeniosus, acutus, acer, et qui plurimum et salis haberet et fellis, nec candoris minus.
I do not know a more difficult character to describe than Lord Vincent’s. Did I imitate certain writers, who think that the whole art of pourtraying individual character is to seize hold of some prominent peculiarity, and to introduce this distinguishing trait, in all times and in all scenes, the difficulty would be removed. I should only have to present to the reader a man, whose conversation was nothing but alternate jest and quotation—a due union of Yorick and Partridge. This would, however, be rendering great injustice to the character I wish to delineate. There were times when Vincent was earnestly engrossed in discussion in which a jest rarely escaped him, and quotation was introduced only as a serious illustration, not as a humorous peculiarity. He possessed great miscellaneous erudition, and a memory perfectly surprising for its fidelity and extent. He was a severe critic, and had a peculiar art of quoting from each author he reviewed, some part that particularly told against him. Like most men, in the theory of philosophy he was tolerably rigid; in its practice, more than tolerably loose. By his tenets you would have considered him a very Cato for stubbornness and sternness: yet was he a very child in his concession to the whim of the moment. Fond of meditation and research, he was still fonder of mirth and amusement; and while he was among the most instructive, he was also the boonest of companions. When alone with me, or with men whom he imagined like me, his pedantry (for more or less, he always was pedantic) took only a jocular tone; with the savan or the bel esprit, it became grave, searching, and sarcastic. He was rather a contradicter than a favourer of ordinary opinions: and this, perhaps, led him not unoften into paradox: yet was there much soundness, even in his most vehement notions, and the strength of mind which made him think only for himself, was visible in all the productions it created. I have hitherto only given his conversation in one of its moods; henceforth I shall be just enough occasionally to be dull, and to present it sometimes to the reader in a graver tone.
Buried deep beneath the surface of his character, was a hidden, yet a restless ambition: but this was perhaps, at present, a secret even to himself. We know not our own characters till time teaches us self-knowledge: if we are wise, we may thank ourselves; if we are great, we must thank fortune.
It was this insight into Vincent’s nature which drew us closer together. I recognized in the man, who as yet was only playing a part, a resemblance to myself, while he, perhaps, saw at times that I was somewhat better than the voluptuary, and somewhat wiser than the coxcomb, which were all that at present it suited me to appear.
In person, Vincent was short, and though not ill—yet ungracefully made—but his countenance was singularly fine. His eyes were dark, bright and penetrating, and his forehead (high and thoughtful) corrected the playful smile of his mouth, which might otherwise have given to his features too great an expression of levity. He was not positively ill dressed, yet he paid no attention to any external art, except cleanliness. His usual garb was a brown coat, much too large for him, a coloured neckcloth, a spotted waistcoat, grey trowsers, and short gaiters: add to these gloves of most unsullied doeskin, and a curiously thick cane, and the portrait is complete.
In manners, he was civil, or rude, familiar, or distant, just as the whim seized him; never was there any address less common, and less artificial. What a rare gift, by the by, is that of manners! how difficult to define—how much more difficult to impart! Better for a man to possess them, than wealth, beauty, or talent; they will more than supply all. No attention is too minute, no labour too exaggerated, which tends to perfect them. He who enjoys their advantages in the highest degree, viz., he who can please, penetrate, persuade, as the object may require, possesses the subtlest secret of the diplomatist and the statesman, and wants nothing but opportunity to become “great.”
CHAPTER XV
Le plaisir de la societe entre les amis se cultive par une ressemblance de gout sur ce qui regarde les moeurs, et par quelque difference d'opinions sur les sciences; par la ou l'on s'affermit dans ses sentiments, ou l'on s'exerce et l'on s'instruit par la dispute.
There was a party at Monsieur de V—e’s, to which Vincent and myself were the only Englishmen invited: accordingly as the Hotel de V. was in the same street as my hotel, we dined together at my rooms, and walked from thence to the minister’s house.
The party was as stiff and formal as such assemblies invariably are, and we were both delighted when we espied Monsieur d’A—, a man of much conversational talent, and some celebrity as an ultra writer, forming a little group in one corner of the room.
We took advantage of our acquaintance with the urbane Frenchman to join his party; the conversation turned almost entirely on literary subjects. Allusion being made to Schlegel’s History of Literature, and the severity with which he speaks of Helvetius, and the philosophers of his school, we began to discuss what harm the free-thinkers in philosophy had effected.
“For my part,” said Vincent, “I am not able to divine why we are supposed, in works where there is much truth, and little falsehood, much good, and a little evil, to see only the evil and the falsehood, to the utter exclusion of the truth and the good. All men whose minds are sufficiently laborious or acute to love the reading of metaphysical inquiries, will by the same labour and acuteness separate the chaff from the corn—the false from the true. It is the young, the light, the superficial, who are easily misled by error, and incapable of discerning its fallacy; but tell me, if it is the light, the young, the superficial, who are in the habit of reading the abstruse and subtle speculations of the philosopher. No, no! believe me that it is the very studies Monsieur Schlegel recommends, which do harm to morality and virtue; it is the study of literature itself, the play, the poem, the novel, which all minds, however frivolous, can enjoy and understand, that constitute the real foes to religion and moral improvement.”
“Ma foi,” cried Monsieur de G., (who was a little writer, and a great reader of romances) “why, you would not deprive us of the politer literature, you would not bid us shut up our novels, and burn our theatres.”
“Certainly not!” replied Vincent; “and it is in this particular that I differ from certain modern philosophers of our own country, for whom, for the most part, I entertain the highest veneration. I would not deprive life of a single grace, or a single enjoyment, but I would counteract whatever is pernicious in whatever is elegant; if among my flowers there is a snake, I would not root up my flowers, I would kill the snake. Thus, who are they that derive from fiction and literature a prejudicial effect? We have seen already—the light and superficial;—but who are they that derive profit from them?—they who enjoy well regulated and discerning minds. Who pleasure?—all mankind! Would it not therefore be better, instead of depriving some of profit, and all of pleasure, by banishing poetry and fiction from our Utopia, to correct the minds which find evil, where, if they were properly instructed, they would find good? Whether we agree with Helvetius, that all men are born with an equal capacity of improvement, or merely