the laughing treacheries which force a man down into self-contempt?
"Is it not obvious, my dear Vivian, that true Fame and true Happiness must rest upon the imperishable social affections? I do not mean that coterie celebrity which paltry minds accept as fame; but that which exists independent of the opinions or the intrigues of individuals: nor do I mean that glittering show of perpetual converse with the world which some miserable wanderers call Happiness; but that which can only be drawn from the sacred and solitary fountain of your own feelings.
"Active as you have now become in the great scenes of human affairs, I would not have you be guided by any fanciful theories of morals or of human nature. Philosophers have amused themselves by deciding on human actions by systems; but, as these system? are of the most opposite natures, it is evident that each philosopher, in reflecting his own feelings in the system he has so elaborately formed, has only painted his own character.
"Do not, therefore, conclude, with Hobbes and Mandeville, that man lives in a state of civil warfare with man; nor with Shaftesbury, adorn with a poetical philosophy our natural feelings. Man is neither the vile nor the excellent being which he sometimes imagines himself to be. He does not so much act by system as by sympathy. If this creature cannot always feel for others, he is doomed to feel for himself; and the vicious are, at least, blessed with the curse of remorse.
"You are now inspecting one of the worst portions of society in what is called the great world (St. Giles' is bad, but of another kind), and it may be useful, on the principle that the actual sight of brutal ebriety was supposed to have inspired youth with the virtue of temperance; on the same principle that the Platonist, in the study of deformity, conceived the beautiful. Let me warn you not to fall into the usual error of youth in fancying that the circle you move in is precisely the world itself. Do not imagine that there are not other beings, whose benevolent principle is governed by finer sympathies, by more generous passions, and by those nobler emotions which really constitute all our public and private virtues. I give you this hint, lest, in your present society, you might suppose these virtues were merely historical.
"Once more, I must beseech you not to give loose to any elation of mind. The machinery by which you have attained this unnatural result must be so complicated that in the very tenth hour you will find yourself stopped in some