ally animate and check each other. I mean
here, by the spirit of youth, only the vivacity and presumption of youth,
which hinder them from seeing the difficulties or dangers of an
undertaking, but I do not mean what the silly vulgar call spirit, by
which they are captious, jealous of their rank, suspicious of being
undervalued, and tart (as they call it) in their repartees, upon the
slightest occasions. This is an evil, and a very silly spirit, which
should be driven out, and transferred to an herd of swine. This is not
the spirit of a man of fashion, who has kept good company. People of an
ordinary, low education, when they happen to fail into good company,
imagine themselves the only object of its attention; if the company
whispers, it is, to be sure, concerning them; if they laugh, it is at
them; and if anything ambiguous, that by the most forced interpretation
can be applied to them, happens to be said, they are convinced that it
was meant at them; upon which they grow out of countenance first, and
then angry. This mistake is very well ridiculed in the "Stratagem," where
Scrub says, I AM SURE THEY TALKED OF ME FOR THEY LAUGHED CONSUMEDLY. A
well-bred man seldom thinks, but never seems to think himself slighted,
undervalued, or laughed at in company, unless where it is so plainly
marked out, that his honor obliges him to resent it in a proper manner;
'mais les honnetes gens ne se boudent jamais'. I will admit that it is
very difficult to command one's self enough, to behave with ease,
frankness, and good-breeding toward those, who one knows dislike, slight,
and injure one, as far as they can, without personal consequences; but I
assert that it is absolutely necessary to do it: you must embrace the man
you hate, if you cannot be justified in knocking him down; for otherwise
you avow the injury which you cannot revenge. A prudent cuckold (and
there are many such at Paris) pockets his horns when he cannot gore with
them; and will not add to the triumph of his maker by only butting with
them ineffectually. A seeming ignorance is very often a most necessary
part of worldly knowledge. It is, for instance, commonly advisable to
seem ignorant of what people offer to tell you; and when they say, Have
you not heard of such a thing? to answer No, and to let them go on;
though you know it already. Some have a pleasure in telling it, because
they think that they tell it well; others have a pride in it, as being
the sagacious discov