[p xiii]
PART I.
INTRODUCTION.
Of Propriety of Deportment, and its Advantages.
Propriety of deportment, or bienséance, is a happy union of the moral and the graceful; it should be considered in two points of view, and ought therefore to direct us in our important duties, as well as our more trifling enjoyments. When we regard it only under this last aspect, some contend that mere intercourse with the world gives a habit and taste for those modest and obliging observances which constitute true politeness; but this is an error. Propriety of deportment, is the valuable result of a knowledge of one’s-self, and of respect for the rights of others; it is a feeling of the sacrifices which are imposed on self-esteem by our social relations; it is, in short, a sacred requirement of harmony and affection. But the usage of the world is merely the gloss, or rather the imitation of propriety: since instead of being like that, based upon sincerity, modesty and courtesy, it consists, in not being constant in [p xiv] anything, and in amusing itself by playing off its feelings and ridicule, against the defects and excellences of others, provided that this is done with grace, and is never carried so far as to wound the self-esteem of any one. Thanks to custom, it is sufficient in order to be recognised as amiable, that he who is the subject of a malicious pleasantry may laugh as well as the author of it. The usage of the world is therefore often nothing more than a skilful calculation of vanity, a futile game, a superficial observance of form, a false politeness which would lead to frivolity or perfidy, did not true politeness animate it with delicacy, reserve and benevolence.
Would that custom had never been separated from this virtuous amiableness! We should then never see well-intentioned and good people suspicious of politeness; and when victims to the deceitful, justly exclaim with bitterness, This is your man of politeness; nor should we ever have made a distinction between the fixed principles of virtue, and what is fit and expedient. The love of good, in a word, virtue, is then the soul of politeness; the feeling of a just harmony between our interest and our social relations, is also indispensable to this agreeable quality. Excessive gaiety, extravagant joy, great depression, anger, love, jealousy, avarice, and generally all the passions, are too often dangerous shoals to propriety of deportment. Moderation in everything is so essential, [p xv] that it is even a violation of propriety itself to affect too much the observance of it.
It is to propriety, its justice and attractions, that we owe all the charm, I might almost say, the being able to live in society. At once the effect and cause of civilization, it avails itself of the grand spring of the human mind, self-love, in order to purify and ennoble it; to substitute for pride and all those egotistical or offensive feelings which it generates, benevolence, with all the amiable and generous sentiments, which it inspires. In an assembly of truly polite people, all evil seems to be unknown; what is just, estimable, and good, or what we call fit or suitable, is felt on all sides; and actions, manners and language alike indicate it. Now if we place in this select assembly, a person who is a stranger to the advantages of a polite education, he will at once be made sensible of the value of it, and will immediately desire to display the same urbanity by which he has himself been pleased.
If politeness is necessary in general, it is not less so in particular cases. Neither rank, talents, fortune, nor beauty, can dispense with this amenity of manners; nor can any thing inspire regard or love, without that graceful affability, that mild dignity, that elegant simplicity, which make the name of Frenchman synonymous with amiable, and make [p xvi] Paris dear, to whatever has understanding and taste. If all the world feels the truth of the verse which is now a proverb,
Cette grâce plus belle encors que la beauté,[1]
every one also is sensible, that grace in conferring a favor, affects us more than the favor itself, and that a kind smile, and an affectionate tone, penetrate the heart more deeply than the most brilliant elocution.
As to the technical part of politeness, or forms alone, the intercourse of society, and good advice, are undoubtedly useful; but the grand secret of never failing in propriety of deportment, is to have an intention of always doing what is right. With such a disposition of mind, exactness in observing what is proper, appears to all to possess a charm and influence; and then not only do mistakes become excusable, but they become even interesting from their thoughtlessness and naïveté. After the manner of St. Augustine, who used to say, Love God, and then do what you wish, we would say to those, just making their début in society, Be modest, benevolent, and do not distress yourself on account of the mistakes of your inexperience; a little [p xvii] attention, and the advice of a friend, will soon correct these trifling errors. Such a friend, I wish to be to you. In undertaking to revise, and almost entirely remodel, the Manual of Good Society, I have wished and have engaged to be useful to you. A more methodical arrangement of the work, more precise and varied details, in short, important applications to all conditions and circumstances of life, I venture to believe, will make this treatise worthy of its design.