letters to his son, 1748-第21章
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efense； be your danger ever so great： But 'si ferociam exuere cunctetur'； must I rather die than poison this enemy？ Yes； certainly； much rather die than do a base or criminal action； nor can I be sure； beforehand； that this enemy may not； in the last moment； 'ferociam exuere'。 But the public lawyers； now； seem to me rather to warp the law； in order to authorize； than to check； those unlawful proceedings of princes and states； which； by being become common； appear less criminal； though custom can never alter the nature of good and ill。
Pray let no quibbles of lawyers； no refinements of casuists； break into the plain notions of right and wrong； which every man's right reason and plain common sense suggest to him。 To do as you would be done by； is the plain； sure； and undisputed rule of morality and justice。 Stick to that； and be convinced that whatever breaks into it； in any degree； however speciously it may be turned； and however puzzling it may be to answer it； is； notwithstanding； false in itself； unjust； and criminal。 I do not know a crime in the world； which is not by the casuists among the Jesuits （especially the twenty…four collected； I think； by Escobar） allowed； in some； or many cases； not to be criminal。 The principles first laid down by them are often specious； the reasonings plausible； but the conclusion always a lie： for it is contrary； to that evident and undeniable rule of justice which I have mentioned above； of not doing to anyone what you would not have him do to you。 But； however； these refined pieces of casuistry and sophistry； being very convenient and welcome to people's passions and appetites； they gladly accept the indulgence； without desiring to detect the fallacy or the reasoning： and indeed many； I might say most people； are not able to do it； which makes the publication of such quibblings and refinements the more pernicious。 I am no skillful casuist nor subtle disputant； and yet I would undertake to justify and qualify the profession of a highwayman； step by step； and so plausibly； as to make many ignorant people embrace the profession； as an innocent； if not even a laudable one； and puzzle people of some degree of knowledge； to answer me point by point。 I have seen a book； entitled 'Quidlibet ex Quolibet'； or the art of making anything out of anything； which is not so difficult as it would seem； if once one quits certain plain truths； obvious in gross to every understanding； in order to run after the ingenious refinements of warm imaginations and speculative reasonings。 Doctor Berkeley； Bishop of Cloyne； a very worthy； ingenious； and learned man； has written a book； to prove that there is no such thing as matter； and that nothing exists but in idea： that you and I only fancy ourselves eating； drinking； and sleeping； you at Leipsig； and I at London： that we think we have flesh and blood； legs； arms； etc。； but that we are only spirit。 His arguments are； strictly speaking； unanswerable； but yet I am so far from being convinced by them； that I am determined to go on to eat and drink； and walk and ride； in order to keep that MATTER； which I so mistakenly imagine my body at present to consist of； in as good plight as possible。 Common sense （which； in truth； very uncommon） is the best sense I know of： abide by it； it will counsel you best。 Read and hear； for your amusement； ingenious systems； nice questions subtilly agitated； with all the refinements that warm imaginations suggest； but consider them only as exercitations for the mind； and turn always to settle with common sense。
I stumbled； the other day； at a bookseller's； upon 〃Comte Gabalis；〃 in two very little volumes； which I had formerly read。 I read it over again； and with fresh astonishment。 Most of the extravagances are taken from the Jewish Rabbins； who broached those wild notions； and delivered them in the unintelligible jargon which the Caballists and Rosicrucians deal in to this day。 Their number is； I believe； much lessened； but there are still some； and I myself have known two； who studied and firmly believed in that mystical nonsense。 What extravagancy is not man capable of entertaining； when once his shackled reason is led in triumph by fancy and prejudice！ The ancient alchemists give very much into this stuff； by which they thought they should discover the philosopher's stone； and some of the most celebrated empirics employed it in the pursuit of the universal medicine。 Paracelsus； a bold empiric and wild Caballist； asserted that he had discovered it； and called it his 'Alkahest'。 Why or wherefore； God knows； only that those madmen call nothing by an intelligible name。 You may easily get this book from The Hague： read it； for it will both divert and astonish you； and at the same time teach you 'nil admirari'； a very necessary lesson。
Your letters； except when upon a given subject； are exceedingly laconic； and neither answer my desires nor the purpose of letters； which should be familiar conversations； between absent friends。 As I desire to live with you upon the footing of an intimate friend； and not of a parent； I could wish that your letters gave me more particular accounts of yourself； and of your lesser transactions。 When you write to me； suppose yourself conversing freely with me by the fireside。 In that case； you would naturally mention the incidents of the day； as where you had been； who you had seen； what you thought of them； etc。 Do this in your letters： acquaint me sometimes with your studies； sometimes with your diversions； tell me of any new persons and characters that you meet with in company； and add your own observations upon them： in short； let me see more of you in your letters。 How do you go on with Lord Pulteney； and how does he go on at Leipsig？ Has he learning； has he parts； has he application？ Is he good or ill…natured？ In short； What is he？ at least； what do you think him？ You may tell me without reserve； for I promise you secrecy。 You are now of an age that I am desirous to begin a confidential correspondence with you； and as I shall； on my part； write you very freely my opinion upon men and things； which I should often be very unwilling that anybody but you and Mr。 Harte should see； so； on your part； if you write me without reserve； you may depend upon my inviolable secrecy。 If you have ever looked into the 〃Letters〃 of Madame de Sevigne to her daughter； Madame de Grignan； you must have observed the ease； freedom； and friendship of that correspondence； and yet； I hope and I believe； that they did not love one another better than we do。 Tell me what books you are now reading； either by way of study or amusement； how you pass your evenings when at home； and where you pass them when abroad。 I know that you go sometimes to Madame Valentin's assembly； What do you do there？ Do you play； or sup； or is it only 'la belle conversation？' Do you mind your dancing while your dancing…master is with you？ As you will be often under the necessity of dancing a minuet； I would have you dance it very well。 Remember； that the graceful motion of the arms； the giving your hand； and the putting on and pulling off your hat genteelly； are the material parts of a gentleman's dancing。 But the greatest advantage of dancing well is； that it necessarily teaches you to present yourself； to sit； stand； and walk； genteelly； all of which are of real importance to a man of fashion。
I should wish that you were polished before you go to Berlin； where； as you will be in a great deal of good company； I would have you have the right manners for it。 It is a very considerable article to have 'le ton de la bonne compagnie'； in your destination particularly。 The principal business of a foreign minister is； to get into the secrets； and to know all 'les allures' of the courts at which he resides； this he can never bring about but by such a pleasing address； such engaging manners； and such an insinuating behavior； as may make him sought for； and in some measure domestic； in the best company and the best families of the place。 He will then； indeed； be well informed of all that passes； either by the confidences made him； or by the carelessness of people in his company； who are accustomed to look upon him as one of them； and
