Your very bad enunciation runs so much in my head, and gives me such real concern, that it will be the object of this, and I believe of many more letters. I congratulate both you and myself that I was informed of it (as I hope) in time to prevent it; and shall ever think myself, as hereafter you will, I am sure, think yourself, infinitely obliged to Sir Charles Williams, for informing me of it. Good God! if this ungraceful and disagreeable manner of speaking had, either by your negligence or mine, become habitual to you, as in a couple of years more it would have been, what a figure would you have made in company, or in a public assembly! Who would have liked you in the one, or have attended to you in the other? Read what Cicero and Quintilian say of enunciation, and see what a stress they lay on the gracefulness of it; nay, Cicero goes farther, and even maintains that a good figure is necessary for an orator, and particularly that he must not be vastus; that is, overgrown and clumsy. He shows by it that he knew mankind well, and knew the powers of an agreeable figure and a graceful manner. Men, as well as women, are much oftener led by their hearts, than by their understandings. The way to the heart is through the senses; please their eyes and their ears, and the work is half done. I have frequently known a man's fortune decided for ever by his first address. If it is pleasing, people are hurried involuntarily into persuasion that he has a merit, which possibly he has not; as, on the other hand, if it is ungraceful, they are immediately prejudiced against him, and unwilling to allow him the merit which it may be he has. Nor is this sentiment so unjust and unreasonable as at first sight it may seem; for if a man has parts, he must know of what infinite consequence it is to him to have a graceful manner of speaking, and a genteel and pleasing address: he will cultivate and improve them to the utmost. Your figure is a good one; you have no natural defects in the organs of speech; your address may be engaging, and your manner of speaking graceful, if you will; so that, if they are not so, neither I nor the world can ascribe it to anything but your want of parts. What is the constant and just observation as to all the actors upon the stage? Is it not, that those who have the best sense always speak the best, though they may not happen to have the best voices? They will speak plainly, distinctly, and with the proper emphasis, be their voices ever so bad. Had Roscius spoken quick, thick, and ungracefully, I will answer for it, that Cicero would not have thought him worth the oration which he made in his favour. Words were given us to communicate our ideas by, and there must be something inconceivably absurd in uttering them in such a manner, as that either people cannot understand them, or will not desire to understand them. I tell you truly and sincerely, that I shall judge of your parts by your speaking gracefully or ungracefully. If you have parts, you will never be at rest till you have brought yourself to a habit of speaking most gracefully: for I aver, that it is in your power. You will desire Mr. Harte, that you may read aloud to him every day, and that he will interrupt and correct you every time that you read too fast, do not observe the proper stops, or lay a wrong emphasis. You will take care to open your teeth when you speak; to articulate very distinctly; and to beg of Mr. Harte, Mr. Eliot, or whomever you speak to, to remind and stop you, if ever you fall into the rapid and unintelligible mutter. You will even read aloud to yourself, and tune your utterance to your own ear, and read at first much slower than you need to do, in order to correct yourself of that shameful trick of speaking faster than you ought. In short, if you think right, you will make it your business, your study, and your pleasure to speak well. Therefore, what I have said in this and in my last, is more than sufficient, if you have sense; and ten times more would not be sufficient if you have not: so here I rest it.
TO THE SAME
Keeping accounts
London, 10 Jan. O.S. 1749.
DEAR BOY,
I have received your letter of the 31st December, N.S. Your thanks for my present, as you call it, exceed the value of the present; but the use which you assure me that you will make of it, is the thanks which I desire to receive. Due attention to the inside of books, and due contempt for the outside, is the proper relation between a man of sense and his books.
Now that you are going a little more into the world, I will take this occasion to explain my intentions as to your future expenses, that you may know what you have to expect from me, and make your plan accordingly. I shall neither deny nor grudge you any money that may be necessary for either your improvement or pleasures; I mean the pleasures of a rational being. Under the head of improvement I mean the best books, and the best masters, cost what they will; I also mean all the expense of lodgings, coach, dress, servants, &c., which, according to the several places where you may be, shall be respectively necessary to enable you to keep the best company. Under the head of rational pleasures I comprehend, first, proper charities to real and compassionate objects of it; secondly, proper presents to those to whom you are obliged, or whom you desire to oblige; thirdly, a conformity of expense to that of the company which you keep; as in public spectacles, your share of little entertainments, a few pistoles at games of mere commerce, and other incidental calls of good company. The only two articles which I will never supply are, the profusion of low riot, and the idle lavishness of negligence and laziness. A fool squanders away, without credit or advantage to himself, more than a man of sense spends with both. The latter employs his money as he does his time, and never spends a shilling of the one, nor a minute of the other, but in something that is either useful or rationally pleasing to himself or others. The former buys whatever he does not want, and does not pay for what he does want. He cannot withstand the charms of a toy-shop; snuff-boxes, watches, heads of canes, etc., are his destruction. His servants and tradesmen conspire with his own indolence to cheat him, and in a very little time he is astonished, in the midst of all the ridiculous superfluities, to find himself in want of all the real comforts and necessaries of life. Without care and method the largest fortune will not, and with them almost the smallest will, supply all necessary expenses. As far as you can possibly, pay ready money for everything you buy, and avoid bills. Pay that money too yourself, and not through the hands of any servant, who always either stipulates poundage, or requires a present for his good word, as they call it. Where you must have bills, (as for meat and drink, clothes, etc.) pay them regularly every month, and with your own hand. Never, from a mistaken economy, buy a thing you do not want, because it is cheap; or from a silly pride, because it is dear. Keep an account in a book, of all that you receive, and of all that you pay; for no man, who knows what he receives and what he pays, ever runs out. I do not mean that you should keep an account of the shillings and half-crowns which you may spend in chair-hire, operas, etc. They are unworthy of the time, and of the ink that they would consume; leave such minutiae to dull, penny-wise fellows; but remember in economy, as well as in every other part of life, to have the proper attention to proper objects, and the proper contempt for little ones. A strong mind sees things in their true proportion; a weak one views them through a magnifying medium, which, like the microscope, makes an elephant of a flea; magnifies all little objects, but cannot receive great ones. I have known many a man pass for a miser, by saving a penny, and wrangling for two-pence, who was undoing himself at the same time, by living above his income, and not attending to essential articles, which were above his portée. The sure characteristic of a sound and strong mind is, to find in everything those certain bounds, quos ultra citrave nequit consistere rectum. These boundaries are marked out by a very fine line, which only good sense and attention can discover; it is much too fine for vulgar eyes. In manners, this line is good-breeding; beyond it, is troublesome ceremony; short of it, is unbecoming negligence and inattention. In morals, it divides ostentatious puritanism from criminal relaxation; in religion, superstition from impiety; and, in short, every virtue from its kindred vice or weakness. I think you have sense enough to discover the line; keep it always in your eye, and learn to walk upon it; rest upon Mr. Harte, and he will poise you, till you are able to go alone. By the way, there are fewer people who walk well upon that line, than upon the slack-rope; and, therefore, a good performer shines so much the more….
Remember to take the best dancing-master at Berlin, more to teach you to sit, stand, and walk gracefully, than to dance finely. The graces, the graces; remember the graces! Adieu.
TO THE SAME
A father's example