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.—La Bruyere.
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 go the length with all other metaphysicians, that education can improve the human mind to an extent yet incalculable, it must be quite clear, that we can give sound views instead of fallacies, and make common truths as easy to discern and adopt as common errors. But if we effect this, which we all allow is so easy, with our children; if we strengthen their minds, instead of weakening them, and clear their vision, rather than confuse it, from that moment, we remove the prejudicial effects of fiction, and just as we have taught them to use a knife, without cutting their fingers, we teach them to make use of fiction without perverting it to their prejudice. What philosopher was ever hurt by reading the novels of Crebillon, or seeing the comedies of Moliere? You understand me, then, Monsieur de G., I do, it is true, think that polite literature (as it is termed,) is prejudicial to the superficial, but for that reason, I would not do away with the literature, I would do away with the superficial.”
“I deny,” said M. D’A—, “that this is so easy a task—you cannot make all men wise.”