Part 7

VIII. But to come to the acceptation that is given to the word Urbanity in these present times, and to the sense in which it seems now to be generally understood in Spain, it signifies the same as _Cortesania_; but it is also true, that some give a more limited, and some a more extensive signification to this phrase. There are those who understand cortesane, or courteous, to mean the same as well-bred, and to express a man who in his commerce with other men, conducts himself with that decorum and ceremony which is prescribed by good education. But amongst those who define things with propriety, I believe a courteous man is understood to mean one, who, by his natural disposition, has a propensity in all his words and actions, to conduct himself with that temper and manner, that makes his conversation and company agreeable and pleasing to the rest of mankind. Taken in this sense, the Spanish word _Cortesania_, is equivalent to the French one _Politesse_, to the Italian one _Civilitá_, and to the Latin one _Comitas_.

IX. The derivation of the word _Cortesania_, is analogous to that of _Urbanitas_; for as this last was taken from the word _Urbs_, which according to the custom then in use, was looked upon to be applicable to the city of Rome, which was then the capital of a very great part of the world, the term Urbanity was understood to imply, that sort of cultivation which was then in vogue at Rome. Just so _Cortesania_, which in Spain is derived from _Corte_, or court, where it is generally supposed people behave with the greatest politeness is understood to imply that sort of good breeding which is generally practised there, and which we express by the term _Cortesania_.

X. Understanding then the word Urbanity in this sense, I shall define it in the following manner; _that it is a virtue, or virtuous habit, which directs and leads a man both in his words and actions in such a way, as makes his company and behaviour savoury, grateful, and engaging, to the rest of mankind_. I shall not embarrass myself, about whether some people think this definition too redundant, and that it seems to express more than the term Urbanity implies. I adjust the definition to the interpretation I myself put upon the term, and to the sense it is understood in, by those who have treated of the subject in the most approved manner. Those who give less extension to the word, may, if they please, define the thing in another manner. Disputes about definitions are mere nominal questions, and may not improperly be called playing upon words. Every one defines a thing, according to the acceptation he gives to the word that expresses it. If all men were to agree in the acceptation of a word, they would scarce ever differ in the definition of the object that is expressed by it; but the misfortune is, that the same word, excites in different people different ideas with respect to the meaning of it, and hence it is, that we see such a variety of definitions.

XI. There is no doubt, but that all the particulars which compose a courteous carriage, should lead to the attainment of a certain end, and should be calculated to induce a certain manner in all a man’s exterior behaviour, that should be free from any mixture of the indecent, the offensive, or the tiresome; but that on the contrary it should rather be combined, with the grateful, the decent, and the opportune.

XII. Urbanity, like all other moral virtues, is placed between two vicious extremes; one of which it is apt to run into by exceeding, and the other by deficiency, or not doing enough. The first is occasioned by that excessive complaisance which borders upon meanness; and the second, by a rigid unsavoury reserve, which has the appearance of rusticity.

SECT. III.

XIII. As there is no virtue, whose use is so general and common as than of Urbanity, so there is no one which is so much counterfeited and falsified by hypocrisy. There are men who by seldom finding themselves in a situation to exercise some particular virtues, are not very anxious about contriving means to imitate them by hypocrisy; but as Urbanity is a virtue that all men have opportunities of exercising, it is in the power of all men to counterfeit it by deceit. In truth, the hypocrites in the line of Urbanity are innumerable. All the world super-abound with expressions of submission and profound respect, with obsequious offers, and with exaggerated professions of esteem, with smiling countenances, whose essence consists in the command they have of their features, and in expressions of their lips, in which their hearts have not the least share; but on the contrary, are rather impressed with sentiments, that are quite opposite to those false appearances, and mock demonstrations.

XIV. What, then, should Urbanity be implanted in the heart? Without doubt it should, or it is at least from thence that it ought to derive its origin. If it was otherwise, how could it be a virtue? Reason tells us, that there is an honest complaisance due from one man to another; and whatever reason dictates should be esteemed a virtue. But how can a lying, deceitful, and affected complaisance be a virtue? It is evident it cannot. Urbanity then should arise from the bottom of the soul. What does not do that, is not Urbanity, but hypocrisy that counterfeits it. An honest soul, stands in no need of fiction to assist it in the observance of all those attentions which compose good-breeding, because it is naturally inclined to the observance of them, left alone to itself. By an innate propensity, accompanied by the light of reason, such a one will never, upon any occasion, be found wanting in the respect that is due to his superiors, nor in the condescension he should shew to his equals, nor in the affability he should practice with his inferiors, nor in the good-will and gracious manner, with which he should manifest to all men, both in words and deeds, these laudable dispositions of his mind, and his love of human society.

XV. I am not ignorant, that Urbanity is commonly understood to consist in our external testification of respect and benevolence to those with whom we converse. But if this testification, is not accompanied with the affections of the mind that are expressed by it, it becomes deceitful, and cannot possibly constitute that sort of urbanity, which consists in a virtuous habit; for in order to constitute such a one, it would be necessary that the testification should be sincere, which amounts to the same as saying, that there is essentially included in urbanity, the existence of those sentiments, which are expressed by courteous words and actions.

SECT. IV.

XVI. It is certain, that courts are the great public schools of true Urbanity; but they have mixed so much false in those schools in the practice of it, that some have been led to think, it has nearly obscured the true, of which, there seems to be scarce any thing left but the mere appearance. I believe, that without disparagement to any other courts we ever heard of, those of antient Rome, and modern Paris, may be esteemed the most cultivated and polite that have been known in the world. After mentioning this, let us hear what two authors say who were well versed in the practice of them both. The first is Juvenal, who clearly gives us to understand, that he who could not lie and flatter should withdraw from court, as there were no hopes of his getting any thing by his attendance there--

_Quid Romæ faciam? Mentiri nescio; librum_ _Si malus est, nequeo laudare, &c._

XVII. The second is the abbot Boileau, a famous preacher at Paris in the reign of Louis the Fourteenth. This eminent man, in a treatise he published, entitled _Choice Thoughts or Reflexions_, drew such a picture of the court of Versailles, as shews the Urbanity exercised there, had degenerated not only into dissimulation, but even into treachery, although he admits, this was not the practice of every one who attended it. These are his words:

XVIII. “What are the manners and behaviour of a courtier? Why they consist in flattering his enemies while he is afraid of their power; and in endeavouring to destroy them whenever he finds an opportunity for doing it; in being civil to, and making use of his friends when he stands in need of their assistance, and in turning his back upon them when they can be of no further service to him; in seeking out powerful protectors, whom he fawns on, and idolizes exteriorly, and frequently despises in secret.

XIX. “Courtly Urbanity, consists in converting dissimulation and deceit, into the law or rule of a man’s actions; and representing all sorts of people in such colours, as your interest dictates to you that you should paint them; in bearing slights and disappointments with a forced reserve, and in awaiting with a strained appearance of modesty and composure, the favours of Fortune.

XX. “In a court, for the most part there is no sincerity, but almost every thing you see there, is compounded of hypocrisy, deceit, and malevolence; for example, in peoples doing underhand ill offices to each other; in contriving and laying snares that nobody can be aware of; in bearing painful and mortifying disgusts with a smiling countenance; and in hiding under an apparent shew of modesty, the pride of Lucifer. It is very common in a court, for a man not to be permitted to love whom he likes, to do what he should, nor to speak what he thinks. It is necessary to keep silence, in order to conceal your sentiments, and it is also necessary, to acquire a facility at changing them. You must applaud, abuse, love, abhor, speak, and live, not according to your own liking or inclination, but in conformity to the arbitrary will and caprice of other people.

XXI. “In what do the other manners and mode of a man’s conducting himself consist in a courtier? Why in dissembling injuries, and in revenging them; in flattering his enemies, and in destroying them; in promising every thing for the sake of obtaining a dignity or promotion, and in performing none of these promises after he has got it; in repaying favours with words, services with plausible assurances, and debts with threatenings. At court, they in the same breath implore and execrate Fortune, applaud and despise merit; and they also disguise the truth, under an ostentatious appearance of frankness.”

XXII. I believe there is a great deal of this sort of dissimulation all over the world; but it is natural to suppose, there is more of it practised in courts than in other places, for the incitements to the exercise of the before-mentioned vices, are generally stronger there, than they are found to be out of those circles. There is not a passion nor an appetite, which there a man does not seem within reach of indulging, and the objects which stimulate his desires, shine forth there also in their greatest splendor. The ambitious man fancies himself on the point of grasping honours, and the covetous one riches. The pretenders are vying with each other, the emulous contending with the emulous, and the envious with the envied. There the success of the unworthy man, is staring the neglected deserving one in the face, and there the hands of the unskilful artist fully employed, is exhibiting a disgusting spectacle, to the able one who has nothing to do. And although a modest man who only views this at a great distance, or who only hears it from report, may reason upon it, and contain himself like a philosopher, still, when the mortifying prospect is so near him, he can scarce speak of the thing with temper, nor look upon it without falling into a passion. Thus it is almost morally impossible, that the hearts of the neglected men should not be in a continual state of fermentation, and their feelings in a tumultuous agitation, which is attended, not so much with the corruption of the men themselves, as with that of their manners.

XXIII. But notwithstanding all that has been alledged, we ought to conclude, that the two before-named authors exaggerated the evils they meant to reprehend. There is a great deal of bad in courts, but there is also some good to be found in them. The complaints that merit is neglected, are frequently nothing more than sighs, which express the grief and disappointments of the heart from whence they proceed. The same man who laments political mismanagement, while he is not permitted to go beyond the porch of the favourite’s house, when he has once gained admittance into it, begins to applaud his conduct, as he ascends the steps leading to his levee-room; which is a proof that what he meant by mismanagement and a bad conducted government, was such a one as he got nothing under, and that what he understands by a good one, is such a one as is advantageous to him. I have at all times heard the administration ill spoken of, but if we come to enquire by whom, we shall find it is chiefly done, by importunate candidates for places and employments, who are unable to attain what they never deserved, and by litigious suitors, who were justly disappointed of success in their vexatious attempts, and who have been condemned to pay costs, for commencing unjust prosecutions; by delinquents who have been legally mulcted for their misdeeds; by ignorant people who have passed for men of understanding, and who without having studied in any other school, than that of a coffee-house or a club-room, have presumed to give positive opinions, upon the most important and difficult political and military questions; and finally, by weak people, who fancy that a good government can effect impossibilities, and that they are able to make all the subjects of a state, happy and contented.

XXIV. Neither my genius, nor my destiny have allowed me to have much intercourse with ministers in high stations; but I have heard sincere judicious men, who have known many of them well, speak of them, in terms very different from those they have been spoken of by the vulgar; and who have expressed a different opinion, both of their abilities and their intentions, from that which has been commonly propagated. Nor indeed is it credible, that princes, who generally know men’s political characters better than private people, should make choice of men for their ministers, who are either incapable, or wickedly disposed. If in case that they should have been mistaken in the opinion they entertained of them, and they find upon trying them, that they are not equal to conduct the business they have confided to their management, they may easily remove them. Thus it is utterly improbable to me, that a man destitute of all merit, should for any length of time, occupy a post of great importance, or have the ear of his sovereign.

XXV. With respect to inferior ministers, such for example, as the principal people and magistrates in the provinces, I have had a great deal of experience, and protest, that for the most part, I have found them to be the best sort of men to be met with in the country. I say for the most part, for it cannot be denied, that among this class, there are men to be found that are not very upright, and more than a little addicted to avarice. And by what I find the principal directors, lawyers, and magistrates in the country to be, I judge of those about the court; and it seems natural to me, that the higher the sphere of life is in which people move, they are the more stimulated by motives of honour, and less likely to descend to, or be guilty of mean actions.

SECT. V.

XXVI. Neither do I believe above half that is said, of the neglect that is shewn to merit, and the abandoned situation it finds itself in at court; for the number of candidates for preferment that may be found there, who have no merit at all, would upon enquiry appear to be very considerable, and that among them, you will meet with mischief-makers, together with crafty, deceitful, and treacherous people, whose bad practices and characters, it is almost beyond the power of language to describe; who are a sort of imps of Satan, that for the most part serve the Devil without pay; and are a kind of galley slaves upon earth, who join to that slavery, being the galley boatswains mates, or drivers of each other, whose oar, and whose scourge, are never out of their hands, for fear of their not being the first to arrive at the desired port, and to accomplish what they had in view. They are a species of idolaters of Fortune, who sacrifice as victims to that deity, their companions, their relations, their friends, and their benefactors; and in the end themselves also, or their own souls. What have we not to expect, or what have we not to fear from men of this character?

XXVII. I have been three times at court, but either from my natural incuriosity, or because my stay there each time was but short, I came away as ignorant of the practices of a court, as I went; and only took particular notice of one circumstance, which is relative to the subject I am now treating of. I saw there, as in other places, Urbanity degenerate into that fulsome kind of ceremony, which may be termed cringing complaisance. Accident furnished me with numberless opportunities of seeing such things; and I have frequently observed two people who have usually met together in their walks, and who, as I have been informed, had a tolerable indifference for each other, and even looked upon one another with reciprocal contempt; I say I have seen these people upon their meeting, strive which should excel in expressions of the love, veneration and respect they bore to each other. There was scarce a word came out of their mouths, which was not accompanied with some affected gestures. Their eyes cast glances of tender devotion on each other, and milk and honey flowed from their lips; but at the same time their affectation was so palpable, that any man of the least discernment, might have perceived the disagreement there was, between their hearts and their appearances. I laughed inwardly at them both, and I believe they also in their hearts, laughed mutually at each other.

XXVIII. I saw once two lawyers accost each other, with such extreme expressions of tenderness, that a Portuguese might have learned from them, phrases and gestures for feats of gallantry. Both these people had places at court, on which account they could not avoid seeing each other pretty frequently; and there was no friendship between them; notwithstanding which, their expressions were like those of the most cordial friends, who had met together after a long absence.

XXXIX. Having expressed to some people who were used to the court, how disgusting this appeared to me, they answered that this was behaving in the court stile; but would not any one who hears this, conclude the court was nothing but a comic theatre, where all the world act the part of enamoratos; although to speak the truth, it was only in spirits of inferior order, that I noted this amorous kind of farrago. In those of more elevated hearts and minds, if they don’t owe the thing to their own genius and disposition, the education of a court produces a better effect, and exhibits people of a more noble behaviour, and such as is proper to, and expressive of true urbanity. I say I have observed in such, affability, sweetness, expressions of benevolence, and offers of kind services; all which were tendered with propriety, and in a decent generous manner, free from affected exaggerations, but animated at the same time, and expressed with so natural an air, that the articulations of the tongue, were indications of the emotions of the mind, and the feelings of the heart.

XXX. Cato, as Tully tells us, said, he wondered how two augurs whenever they met, could refrain from laughing at each other; as they both well knew, that their whole art was a mere imposture. I think the saying may be applied to two fulsomely complaisant courtiers; for I do not see how those who have once saluted each other in this cringing and affected way, can upon meeting again, forbear laughing in each others faces, as they both know, that all the hyperbolical professions of their esteem, affection, and readiness to oblige, mean nothing, and that this is all a mere common-place farrago or rhapsody, quite destitute of truth or reality.

XXXI. I have said, that in the lesser towns I have visited, I have not observed so much by a great deal, of this ridiculous parade. It is true, that you will find in them, some few people who walk about the streets with incense in their hands, to offer up to, and idolize all those, whom they fancy can be of any service to them; but they are looked upon like what they are, not as men of worth, but as men of craft, whose incense smells savoury in the nostrils of none but fools. This sort of behaviour about the court, frequently passes for good-breeding; but in these other places it is condemned as meanness.

SECT. VI.

XXXII. I am persuaded that solid and brilliant urbanity, has much more of the natural than the acquired in its composition. A good, sound, and unembarrassed mind, accompanied with discretion, which is gentle without meanness, and is disposed by genius and inclination to conform to every thing that is not contrary to reason, to which dispositions there is annexed a clear understanding, or native prudence, which dictates to a man how he should speak and act, according to the different circumstances and situations in which he finds himself, will, without studying in any school, acquit himself well, and appear agreeable in his commerce with mankind. It is true, that he will be deficient in his knowledge of those forms, modes, and ceremonies, which people study in courts, and which are changed by caprice at every turn; but in the first place, natural advantages, which always are intrinsically valuable, and which will ever operate, will supply upon ordinary occasions, the want of studied forms; and secondly, a modest and candid confession, to those you happen to be in company with, of your ignorance of political forms and ceremonies, on account of your having been born and bred in the provinces where they are not generally practised, will be a sufficient excuse for your transgression of those forms, and even your doing this, will appear better in the eyes of reasonable people, than your observing a strained and scrupulous attention to them.