[“Take away certain rhythms and measures, and make the word which
was first in order come later, putting that which should be last
first, you will still find the scattered remains of the poet.”
—Horace, Sat., i. 4, 58.]
he will never the more lose himself for that; the very pieces will be fine by themselves. Menander’s answer had this meaning, who being reproved by a friend, the time drawing on at which he had promised a comedy, that he had not yet fallen in hand with it; “It is made, and ready,” said he, “all but the verses.” [Plutarch, Whether the Athenians more excelled in Arms or in Letters.] Having contrived the subject, and disposed the scenes in his fancy, he took little care for the rest. Since Ronsard and Du Bellay have given reputation to our French poesy, every little dabbler, for aught I see, swells his words as high, and makes his cadences very near as harmonious as they:
“Plus sonat, quam valet.”
[“More sound than sense”—Seneca, Ep., 40.]
For the vulgar, there were never so many poetasters as now; but though they find it no hard matter to imitate their rhyme, they yet fall infinitely short of imitating the rich descriptions of the one, and the delicate invention of the other of these masters.
But what will become of our young gentleman, if he be attacked with the sophistic subtlety of some syllogism? “A Westfalia ham makes a man drink; drink quenches thirst: ergo a Westfalia ham quenches thirst.” Why, let him laugh at it; it will be more discretion to do so, than to go about to answer it; or let him borrow this pleasant evasion from Aristippus: “Why should I trouble myself to untie that, which bound as it is, gives me so much trouble?” [Diogenes Laertius, ii. 70.] One offering at this dialectic juggling against Cleanthes, Chrysippus took him short, saying, “Reserve these baubles to play with children, and do not by such fooleries divert the serious thoughts of a man of years.” If these ridiculous subtleties,
“Contorta et aculeata sophismata,”
as Cicero calls them, are designed to possess him with an untruth, they are dangerous; but if they signify no more than only to make him laugh, I do not see why a man need to be fortified against them. There are some so ridiculous, as to go a mile out of their way to hook in a fine word:
“Aut qui non verba rebus aptant, sed res extrinsecus
arcessunt, quibus verba conveniant.”
[“Who do not fit words to the subject, but seek out for things
quite from the purpose to fit the words.”—Quintilian, viii. 3.]
And as another says,
“Qui, alicujus verbi decore placentis, vocentur ad id,
quod non proposuerant scribere.”
[“Who by their fondness of some fine sounding word, are tempted to
something they had no intention to treat of.”—Seneca, Ep., 59.]
I for my part rather bring in a fine sentence by head and shoulders to fit my purpose, than divert my designs to hunt after a sentence. On the contrary, words are to serve, and to follow a man’s purpose; and let Gascon come in play where French will not do. I would have things so excelling, and so wholly possessing the imagination of him that hears, that he should have something else to do, than to think of words. The way of speaking that I love, is natural and plain, the same in writing as in speaking, and a sinewy and muscular way of expressing a man’s self, short and pithy, not so elegant and artificial as prompt and vehement;
“Haec demum sapiet dictio, qux feriet;”
[“That has most weight and wisdom which pierces the ear.” (“That
utterance indeed will have a taste which shall strike the ear.”)
—Epitaph on Lucan, in Fabricius, Biblioth. Lat., ii. 10.]
rather hard than wearisome; free from affectation; irregular, incontinuous, and bold; where every piece makes up an entire body; not like a pedant, a preacher, or a pleader, but rather a soldier-like style, as Suetonius calls that of Julius Caesar; and yet I see no reason why he should call it so. I have ever been ready to imitate the negligent garb, which is yet observable amongst the young men of our time, to wear my cloak on one shoulder, my cap on one side, a stocking in disorder, which seems to express a kind of haughty disdain of these exotic ornaments, and a contempt of the artificial; but I find this negligence of much better use in the form of speaking. All affectation, particularly in the French gaiety and freedom, is ungraceful in a courtier, and in a monarchy every gentleman ought to be fashioned according to the court model; for which reason, an easy and natural negligence does well. I no more like a web where the knots and seams are to be seen, than a fine figure, so delicate, that a man may tell all the bones and veins:
“Quae veritati operam dat oratio, incomposita sit et simplex.”
[“Let the language that is dedicated to truth be plain and
unaffected.—Seneca, Ep. 40.]
“Quis accurat loquitur, nisi qui vult putide loqui?”
[“For who studies to speak accurately, that does not at the same
time wish to perplex his auditory?”—Idem, Ep., 75.]
That eloquence prejudices the subject it would advance, that wholly attracts us to itself. And as in our outward habit, ’tis a ridiculous effeminacy to distinguish ourselves by a particular and unusual garb or fashion; so in language, to study new phrases, and to affect words that are not of current use, proceeds from a puerile and scholastic ambition. May I be bound to speak no other language than what is spoken in the market-places of Paris! Aristophanes the grammarian was quite out, when he reprehended Epicurus for his plain way of delivering himself, and the design of his oratory, which was only perspicuity of speech. The imitation of words, by its own facility, immediately disperses itself through a whole people; but the imitation of inventing and fitly applying those words is of a slower progress. The generality of readers, for having found a like robe, very mistakingly imagine they have the same body and inside too, whereas force and sinews are never to be borrowed; the gloss, and outward ornament, that is, words and elocution, may. Most of those I converse with, speak the same language I here write; but whether they think the same thoughts I cannot say. The Athenians, says Plato, study fulness and elegancy of speaking; the Lacedaemonians affect brevity, and those of Crete to aim more at the fecundity of conception than the fertility of speech; and these are the best. Zeno used to say that he had two sorts of disciples, one that he called cy———ous, curious to learn things, and these were his favourites; the other, aoy——ous, that cared for nothing but words. Not that fine speaking is not a very good and commendable quality; but not so excellent and so necessary as some would make it; and I am scandalised that our whole life should be spent in nothing else. I would first understand my own language, and that of my neighbours, with whom most of my business and conversation lies.
No doubt but Greek and Latin are very great ornaments, and of very great use, but we buy them too dear. I will here discover one way, which has been experimented in my own person, by which they are to be had better cheap, and such may make use of it as will. My late father having made the most precise inquiry that any man could possibly make amongst men of the greatest learning and judgment, of an exact method of education, was by them cautioned of this inconvenience then in use, and made to believe, that the tedious time we applied to the learning of the tongues of them who had them for nothing, was the sole cause we could not arrive to the grandeur of soul and perfection of knowledge, of the ancient Greeks and Romans. I do not, however, believe that to be the only cause. So it is, that the expedient my father found out for this was, that in my infancy, and before I began to speak, he committed me to the care of a German, who since died a famous physician in France, totally ignorant of our language, and very fluent and a great critic in Latin. This man, whom he had fetched out of his own country, and whom he entertained with a great salary for this only one end, had me continually with him; he had with him also joined two others, of inferior learning, to attend me, and to relieve him;