"But you will send an able pilot with your son—a scholar. If wisdom can speak in no other tongue but Greek or Latin, you do well; or if mathematics will make a man a gentleman, or natural philosophy but teach him to make a bow, he may be of some service in introducing your son into good societies, and supporting him in them when he had done. But the upshot will be generally this, that on the most pressing occasions of addresses, if he is not a mere man of reading, the unhappy youth will have the tutor to carry, and not the tutor to carry him. But (let us say) you will avoid this extreme; he shall be escorted by one who knows the world, not only from books but from his own experience; a man who has been employed on such services, and thrice 'made the tour of Europe with success'—that is, without breaking his own or his pupil's neck; for if he is such as my eyes have seen, some broken Swiss valet de chambre, some general undertaker, who will perform the journey in so many months, 'if God permit,' much knowledge will not accrue. Some profit, at least: he will learn the amount to a halfpenny of every stage from Calais to Rome; he will be carried to the best inns, instructed where there is the best wine, and sup a livre cheaper than if the youth had been left to make the tour and the bargain himself. Look at our governor, I beseech you! See, he is an inch taller as he relates the advantages. And here endeth his pride, his knowledge, and his use. But when your son gets abroad he will be taken out of his hand by his society with men of rank and letters, with whom he will pass the greatest part of his time."

So much for the bear-leader; and now a remark or two on the young man's chances of getting into good foreign society; and then—the benediction:

"Let me observe, in the first place, that company which is really good is very rare and very shy. But you have surmounted this difficulty, and procured him the best letters of recommendation to the most eminent and respectable in every capital. And I answer that he will obtain all by them which courtesy strictly stands obliged to pay on such occasions, but no more. There is nothing in which we are so much deceived as in the advantages proposed from our connexions and discourse with the literati, &c., in foreign parts, especially if the experiment is made before we are matured by years or study. Conversation is a traffic; and if you enter it without some stock of knowledge to balance the account perpetually betwixt you, the trade drops at once; and this is the reason, however it may be boasted to the contrary, why travellers have so little (especially good) conversation with the natives, owing to their suspicion, or perhaps conviction, that there is nothing to be extracted from the conversation of young itinerants worth the trouble of their bad language, or the interruption of their visits."

Very true, no doubt, and excellently well put; but we seem to have got some distance, in spirit at any rate, from Luke xv. 13; and it is with somewhat too visible effect, perhaps, that Sterne forces his way back into the orthodox routes of pulpit disquisition. The youth, disappointed with his reception by "the literati," &c., seeks "an easier society; and as bad company is always ready, and ever lying in wait, the career is soon finished, and the poor prodigal returns—the same object of pity with the prodigal in the Gospel." Hardly a good enough "tag," perhaps, to reconcile the ear to the "And now to," &c., as a fitting close to this pointed little essay in the style of the Chesterfield Letters. There is much internal evidence to show that this so-called sermon was written either after Sterne's visit to or during his stay in France; and there is strong reason, I think, to suppose that it was in reality neither intended for a sermon nor actually delivered from the pulpit.

No other of his sermons has quite so much vivacity as this. But in the famous discourse upon an unlucky text—the sermon preached at the chapel of the English Embassy, in Paris—there are touches of unclerical raillery not a few. Thus: "What a noise," he exclaims, "among the simulants of the various virtues!… Behold Humility, become so out of mere pride; Chastity, never once in harm's way; and Courage, like a Spanish soldier upon an Italian stage—a bladder full of wind. Hush! the sound of that trumpet! Let not my soldier run!' tis some good Christian giving alms. O Pity, thou gentlest of human passions! soft and tender are thy notes, and ill accord they with so loud an instrument."

Here, again, is a somewhat bold saying for a divine: "But, to avoid all commonplace cant as much as I can on this head, I will forbear to say, because I do not think, that 'tis a breach of Christian charity to think or speak ill of our neighbour. We cannot avoid it: our opinion must follow the evidence," &c. And a little later on, commenting on the insinuation conveyed in Satan's question, "Does Job serve God for nought?" he says: "It is a bad picture, and done by a terrible master; and yet we are always copying it. Does a man from real conviction of heart forsake his vices? The position is not to be allowed. No; his vices have forsaken him. Does a pure virgin fear God, and say her prayers? She is in her climacteric? Does humility clothe and educate the unknown orphan? Poverty, thou hast no genealogies. See! is he not the father of the child?" In another sermon he launches out into quaintly contemptuous criticism of a religious movement which he was certainly the last person in the world to understand—to wit, Methodism. He asks whether, "when a poor, disconsolated, drooping creature is terrified from all enjoyment, prays without ceasing till his imagination is heated, fasts and mortifies and mopes till his body is in as bad a plight as his mind, it is a wonder that the mechanical disturbances and conflicts of an empty belly, interpreted by an empty head, should be mistook for workings of a different kind from what they are?" Other sermons reflect the singularly bitter anti-Catholic feeling which was characteristic even of indifferentism in those days—at any rate amongst Whig divines. But in most of them one is liable to come at any moment across one of those strange sallies to which Gray alluded, when he said of the effect of Sterne's sermons upon a reader that "you often see him tottering on the verge of laughter, and ready to throw his periwig in the face of the audience."

CHAPTER VII.

FRANCE AND ITALY.—MEETING WITH WIFE AND DAUGHTER.—RETURN TO ENGLAND.—"TRISTRAM SHANDY," VOL. IX.—"THE SENTIMENTAL JOURNEY."

(1765-1768.)

In the first week of October, 1765, or a few days later, Sterne set out on what was afterwards to become famous as the "Sentimental Journey through France and Italy." Not, of course, that all the materials for that celebrated piece of literary travel were collected on this occasion. From London as far as Lyons his way lay by a route which he had already traversed three years before, and there is reason to believe that at least some of the scenes in the Sentimental Journey were drawn from observation made on his former visit. His stay in Paris was shorter this year than it had been on the previous occasion. A month after leaving England he was at Pont Beauvoisin, and by the middle of November he had reached Turin. From this city he writes, with his characteristic simplicity: "I am very happy, and have found my way into a dozen houses already. To-morrow I am to be presented to the King, and when that ceremony is over I shall have my hands full of engagements." From Turin he went on, by way of Milan, Parma, Piacenza, and Bologna, to Florence, where, after three days' stay, "to dine with our Plenipo," he continued his journey to Rome. Here, and at Naples, he passed the winter of 1765-'66,[1] and prolonged his stay in Italy until the ensuing spring was well advanced. In the month of May he was again on his way home, through France, and had had a meeting, after two years' separation from them, with his wife and daughter. His account of it to Hall Stevenson is curious: "Never man," he writes, "has been such a wild-goose chase after his wife as I have been. After having sought her in five or six different towns, I found her at last in Franche Comté. Poor woman!" he adds, "she was very cordial, &c." The &c. is charming. But her cordiality had evidently no tendency to deepen into any more impassioned sentiment, for she "begged to stay another year or so." As to "my Lydia"—the real cause, we must suspect, of Sterne's having turned out of his road—she, he says, "pleases me much. I found her greatly improved in everything I wished her." As to himself: "I am most unaccountably well, and most accountably nonsensical. 'Tis at least a proof of good spirits, which is a sign and token, in these latter days, that I must take up my pen. In faith, I think I shall die with it in my hand; but I shall live these ten years, my Antony, notwithstanding the fears of my wife, whom I left most melancholy on that account." The "fears" and the melancholy were, alas! to be justified, rather than the "good spirits;" and the shears of Atropos were to close, not in ten years, but in little more than twenty months, upon that fragile thread of life.