BATH, February 22, O. S. 1748.
DEAR Boy: Every excellency, and every virtue, has its kindred vice or
weakness; and if carried beyond certain bounds, sinks into one or the
other. Generosity often runs into profusion, economy into avarice,
courage into rashness, caution into timidity, and so on:--insomuch that,
I believe, there is more judgment required, for the proper conduct of our
virtues, than for avoiding their opposite vices. Vice, in its true light,
is so deformed, that it shocks us at first sight, and would hardly ever
seduce us, if it did not, at first, wear the mask of some virtue. But
virtue is, in itself, so beautiful, that it charms us at first sight;
engages us more and more upon further acquaintance; and, as with other
beauties, we think excess impossible; it is here that judgment is
necessary, to moderate and direct the effects of an excellent cause. I
shall apply this reasoning, at present, not to any particular virtue, but
to an excellency, which, for want of judgment, is often the cause of
ridiculous and blamable effects; I mean, great learning; which, if not
accompanied with sound judgment, frequently carries us into error, pride,
and pedantry. As, I hope, you will possess that excellency in its utmost
extent, and yet without its too common failings, the hints, which my
experience can suggest, may probably not be useless to you.
Some learned men, proud of their knowledge, only speak to decide, and
give judgment without appeal; the consequence of which is, that mankind,
provoked by the insult, and injured by the oppression, revolt; and, in
order to shake off the tyranny, even call the lawful authority in
question. The more you know, the modester you should be: and (by the bye)
that modesty is the surest way of gratifying your vanity. Even where you
are sure, seem rather doubtful; represent, but do not pronounce, and, if
you would convince others, seem open to conviction yourself.
Others, to show their learning, or often from the prejudices of a school
education, where they hear of nothing else, are always talking of the
ancients, as something more than men, and of the moderns, as something
less. They are never without a classic or two in their pockets; they
stick to the old good sense; they read none of the modern trash; and will
show you, plainly, that no improvement has been made, in any one art or
science, these last seventeen hundred years. I would by no means have you
disown your acquaintance with the ancients: but still less would I have
you brag of an exclusive intimacy with them. Speak of the moderns without
contempt, and of the ancients without idolatry; judge them all by their
merits, but not by their ages; and if you happen to have an Elzevir
classic in your pocket neither show it nor mention it.
Some great scholars, most absurdly, draw all their maxims, both for
public and private life, from what they call parallel cases in the
ancient authors; without considering, that, in the first place, there
never were, since the creation of the world, two cases exactly parallel;
and, in the next place, that there never was a case stated, or even
known, by any historian, with every one of its circumstances; which,
however, ought to be known, in order to be reasoned from. Reason upon the
case itself, and the several circumstances that attend it, and act
accordingly; but not from the authority of ancient poets, or historians.
Take into your consideration, if you please, cases seemingly analogous;
but take them as helps only, not as guides. We are really so prejudiced
by our education, that, as the ancients deified their heroes, we deify
their madmen; of which, with all due regard for antiquity, I take
Leonidas and Curtius to have been two distinguished ones. And yet a solid
pedant would, in a speech in parliament, relative to a tax of two pence
in the pound upon some community or other, quote those two heroes, as
examples of what we ought to do and suffer for our country. I have known
these absurdities carried so far by people of injudicious learning, that
I should not be surprised, if some of them were to propose, while we are
at war with the Gauls, that a number of geese should be kept in the
Tower, upon account of the infinite advantage which Rome received IN A
PARALLEL CASE, from a certain number of geese in the Capitol. This way of
reasoning, and this way of speaking, will always form a poor politician,
and a puerile declaimer.
There is another species of learned men, who, though less dogmatical and
supercilious, are not less impertinent. These are the communicative and
shining pedants, who adorn their conversation, even with women, by happy
quotations of Greek and Latin; and who have contracted such a familiarity
with the Greek and Roman authors, that they, call them by certain names
or epithets denoting intimacy. As OLD Homer; that SLY ROGUE Horace; MARO,
instead of Virgil; and Naso, Instead of Ovid. These are often imitated by
coxcombs, who have no learning at all; but who have got some names and
some scraps of ancient authors by heart, which they improperly and
impertinently retail in all companies, in hopes of passing for scholars.
If, therefore, you would avoid the accusation of pedantry on one hand, or
the suspicion of ignorance on the other, abstain from learned
ostentation. Speak the language of the company that you are in; speak it
purely, and unlarded with any other. Never seem wiser, nor more learned,
than the people you are with. Wear your learning, like your watch, in a
private pocket: and do not pull it out and strike it; merely to show that
you have one. If you are asked what o’clock it is, tell it; but do not
proclaim it hourly and unasked, like the watchman.
Upon the whole, remember that learning (I mean Greek and Roman learning)
is a most useful and necessary ornament, which it is shameful not to be
master of; but, at the same time most carefully avoid those errors and
abuses which I have mentioned, and which too often attend it. Remember,
too, that great modern knowledge is still more necessary than ancient;
and that you had better know perfectly the present, than the old state of
Europe; though I would have you well acquainted with both.
I have this moment received your letter of the 17th, N. S. Though, I
confess, there is no great variety in your present manner of life, yet
materials can never be wanting for a letter; you see, you hear, or you
read something new every day; a short account of which, with your own
reflections thereupon, will make out a letter very well. But, since you
desire a subject, pray send me an account of the Lutheran establishment
in Germany; their religious tenets, their church government, the
maintenance, authority, and titles of their clergy.
‘Vittorio Siri’, complete, is a very scarce and very dear book here; but
I do not want it. If your own library grows too voluminous, you will not
know what to do with it, when you leave Leipsig. Your best way will be,
when you go away from thence, to send to England, by Hamburg, all the
books that you do not absolutely want.
Yours.