HINTS ON GOOD MANNERS.

GOOD Manners is the art of making every reasonable person in the company easy, and to be easy ourselves.

What passes for good manners in the world, generally produces quite contrary effects.

Many persons of both sexes, whom I have known, and who passed for well-bred in their own and the world's opinion, are the most troublesome in company to others and themselves.

Nothing is so great an instance of ill manners as flattery. If you flatter all the company, you please none: if you flatter only one or two, you affront the rest.

Flattery is the worst and falsest way of showing

our esteem.

Where the company meets, I am confident the few reasonable persons are every minute tempted to curse the man or woman among them, who endeavours to be most distinguished for their good

manners.

A man of sense would rather fast till night, than dine at some tables, where the lady of the house is possessed with good manners; uneasiness, pressing to eat, teazing with civility; less practised in England than here.

Courts are the worst of all schools to teach good manners.

A courtly bow, or gait, or dress, are no part of

good

good manners: and therefore every man of good understanding is capable of being well-bred upon any occasion.

To speak in such a manner as may possibly of fend any reasonable person in company, is the highest instance of ill manners. Good manners

chiefly consist in action, not in words, Modesty and humility the chief ingredients.

I have known the court of England under four reigns, the two last but for a short time; and whatever good manners or politeness I observed in any of them, was not of the court growth, but imported; for a courtier by trade, as gentlemen ushers, bedchamber-women, maids of honour, **

Of Good Manners as to Conversation.

Men of wit and good understanding, as well as breeding, are sometimes deceived, and give offence, by conceiving a better opinion of those with whom they converse than they ought to do. Thus I have often known the most innocent raillery, and even of that kind which was meant for praise, to be mistaken for abuse and reflection.

Of gibing, and how gibers ought to suffer. Of arguers, perpetual contradictors, long talkers, those who are absent in company, interrupters, not listeners, loud laughers.

Of those men and women whose face is ever in a smile, talk ever with a smile, condole with a smile, &c.

Argument, as usually managed, is the worst sort of conversation as it is generally in books the worst sort of reading.

Good

Good conversation is not to be expected in much company, because few listen, and there is continual interruption. But good or ill manners are discovered let the company be ever so large.

Perpetual aiming at wit, a very bad part of conversation. It is done to support a character: it generally fails: it is a sort of insult on the company, and a constraint upon the speaker:

For a man to talk in his own trade, or business, or faculty, is a great breach of good manners. Divines, physicians, lawyers, soldiers, particularly poets, are frequently guilty of this weakness. A poet conceives that the whole kingdom

*

OF

OF MEAN AND GREAT FIGURES,

MADE BY SEVEKAL PERSONS.

Of those who have made great figures in some particular action or circumstance of their lives.

ALEXANDER the Great, after his victory (at

the Straits of Mount Taurus), when he entered the tent, where the queen and the princesses of Persia fell at his feet.

Socrates, the whole last day of his life, and particularly from the time he took the poison until the moment he expired.

Cicero, when he was recalled from his banishment, the people through every place he passed meeting him with shouts of joy and congratulation, and all Rome coming out to receive him.

Regulus, when he went out of Rome attended by his friends to the gates, and returned to Carthage according to his word of honour, although he knew he must be put to a cruel death for advising the Romans to pursue their war with that commonwealth.

Scipio the Elder, when he dismissed a beautiful captive lady presented to him after a great victory, turning his head aside to preserve his own virtue.

The same Scipio, when he and Hannibal met before the battle, if the fact be true.

Cincinnatus,

Cincinnatus, when the messengers sent by the senate to make him dictator, found him at the plough.

Epaminondas, when the Persian ambassador came to his house, and found him in the midst of poverty.

The earl of Stafford, the day that he made his own defence at his trial.

King Charles the Martyr, during his whole trial, and at his death.

The Black Prince, when he waited at supper on the king of France, whom he had conquered and taken prisoner the same day.

Virgil,, when, at Rome, the whole audience rose up, out of veneration, as he entered the theatre. Mahomet the Great, when he cut off his beloved mistress's head, on a stage erected for that purpose, to convince his soldiers, who taxed him for preferring his love to his glory.

Cromwell, when he quelled a mutiny in Hyde Park.

Harry the Great of France, when he entered Paris, and sat at cards the same night with some great ladies, who were his mortal enemies.

Robert Harley, earl of Oxford, at his trial. Cato of Utica, when he provided for the safety of his friends, and had determined to die.

Sir Thomas More, during his imprisonment, and at his execution.

Marius, when the soldier sent to kill him in the dungeon was struck with so much awe and veneration, that his sword fell from his hand.

Douglas, when the ship he commanded was on fire, and he lay down to die in it, because it should