The characters, or, The manners of the age by Monsieur de la Bruyere ... made English by several hands ; with the characters of Theophrastus, translated from the Greek, and a prefatory discourse to them, by Monsieur de la Bruyere ; to which is added, a key to his Characters.

A Prefatory Discourse Concerning THEOPHRASTUS.

I Cannot conceive that Man is capable of entertaining a more vain and ridicu∣lous thought, than to imagine that in Writing of any Art or Science, he shall be able to escape all sort of Critick, and obtain the good opinion of all his Readers.

For without observing the differences of the Genius of Men, as strange as that of their Faces, which makes some relish speculation, others things that are practical, inclines some to turn over Books to exercise their fancy, others to form their Judgment; and a∣mongst Readers, these love the force of de∣monstration, those to understand nicely, or form ratiocinations and conjectures. I con∣fine my self only to that Science which de∣scribes Manners, examines men, and discovers

their Characters; and I dare say, that works of this kind, which touch so near, and whose subject is Men them••elves, will not easily meet with a favourable re∣ception.

Some of the Learned taste nothing but the Apothegms of the Ancients, and exam∣ples drawn from the Romans, Grecians, Persi∣ans and Egyptians; the History of the pre∣sent time is insipid to them, they are not at all toucht with the Men that are about them, and with whom they live, they make no observations on their Manners.

The Ladies and Courtiers, on the con∣trary, and all those that have abundance of Wit without Learning, are very indifferent towards those things that preceded them, and very eager after those that pass before their Eyes, and are as it were under their hands; these they pry into, these they ap∣prehend; they continually observe the per∣sons that surround them, are charm'd with the descriptions and representations that are made of their contemporaries and fellow Citizens•• in short, of those that resemble themselves, to whom yet they think they do not bear the least similitude; as those that instruct us from the Pulpit, often judge it expedient to neglect Preaching solid Divi∣nity to gain Men by their own weakness, and reduce them to their duty by things that please their palate, and are within their comprehension.

The Court is ignorant of the affairs of the City, or by reason of the con∣temptible opinion it has of it, does not en∣deavour to remove the prejudice, and is not in the least toucht with the images it might furnish it with; so on the contrary, the Court is represented, as it always is, full of intreagues and designs; the City does not draw enough from this description, to sa∣tisfie its curiosity, and to form a just Idea of a Place, which can no otherwise be known but by living there; on the other side, it is not very natural for men to agree about the Beauty or Delicacy of a Moral Treatise, which designs and paints themselves, and where they cannot avoid seeing their own faces, they fly into passion in condemning it, such no longer approve the Satyre, than whilst it bites severely, keeps at a distance from them, and fixes its Teeth on some body else.

What probability is there to please all the so different tastes of Men, by one single tract of Morality? Some search for Definitio••s, Divisions, Tables and Method, these are desi∣rous to have explain'd to 'em, what Vertue is in general, and then every Vertue in particu∣lar, what difference there is between Valour, Fortitude and Magnanimity; the extream Vices, either in defect or excess, between whom each vertue is placed; and of which of these two extreams it most participates: other sort of Doctrine does not at all please them. Others are ••atisfied to have

manners reduced to the Passions, and that these be explain'd by the motion of the Blood, by the Fibres and Arteries, they'll excuse an Author all the rest.

The••e ••re a third Class, who are of opi∣nio••, 〈◊〉〈◊〉 ••he whole Doctrine of manners ought ••o tend to their Reformation; to di∣stinguish the good from the bad, and to discover amongst men what is vain, weak and ridiculous, from what they have that is good, solid and commendable.

They infinitely solace themselves in the reading of Books, which supposing the prin∣ciples of Natural and Moral Philosophy left in a controversial suspence by the Antients and Moderns, immediately apply themselves to the Manners of the times, and correct men by one another, by the Images of things that are Familiar to them, and from whence nevertheless they do not deduce instructive inferences.

Such is the Treatise of the Characters of Manners, which Theophrastus has left us; he collected them from the Ethicks, and great Morals of Aristotle, whose Scholar he was; the excellent definitions, that are at the beginning of each Chapter, are esta∣blished on the Ideas and Principles of this great Philosopher, and the ••oundation of the Characters which are there described, is taken from the s••me original; it is true he makes them mo••e particular, by the scope he gives them, and by his ingenious Satyrizing the Greeks, but especially the Atheni∣ans••

This Book cannot be thought other than the beginning of a much longer work, which Theophrastus had undertaken. The design of this Philosopher, as you may observe in his Preface, was to treat of all Virtues and Vices; and as he himself assures you, h•• un∣dertook this great work, at Ninety Nine Years of Age; it is probable that the shortness of his remaining Life hindred him from perfecting it. I own that the common opi∣nion is, that he lived above an hundred years, and St Ierome in one of his Letters, which he wrote to Nepotianus, asserts that he died full an hundred and seven years old; so that I doubt not in the least, that it was an An∣tient error either of the Gre••k Numerical Letters, which guided Diogenes Laertius, who reckoned him to have lived but Ninety five years, or in the first Manuscripts of this Hi∣storian; if that be true in others•• that the Ninety Nine years, which the Author as∣cribes to himself in the Preface, are exactly the same in four Manuscripts in the Palatine Library; where are also the five last Chap∣ters of the Characters of Theophrastus, which are wanting in the old Editions; and where are also two Titles, the one, The opinion the World has of the Vicious; the other, Of Sordid gain; which are found alone, without any Chapters belonging to them.

This work is nothing but a fragment, yet notwithstanding a precious remain of Anti∣quity, and a Monument of the vivacity of the mind, and of the firm and solid Judg∣ment

of this Philosopher at so great an Age; it will always be a Master piece in its kind, there is nothing extant wherein the Attick taste is more remarkable, or the Grecian Elo∣quence more conspicuous; so that it may deserve the name of a Golden Book, the Learned are intent on the Diversity of man∣ners there treated of, and the natural way of expressing the Characters; and compare them besides with that of the Poet Menander a Scholar of Theophrastus, who served after∣wards for a Model for Terence, who in our days being so happily imitated, I cannot forbear to hint in this little work, the origi∣nal of all Comedy; I mean that void of Quibbles, Obscenities and Puns, which is taken from nature, and diverts both the wise and vertuous.

But to enhance the value of these Cha∣racters, and inspire the Reader, perhaps it may not be improper, to say something of their Author. He was of Eresus, a City of Lesbos, a Fullers Son; his first Master in his own Country was * 1.1 Leucippus of the same C with himself, from thence he went to Plato's School, afterwards settled at Ari∣stotle••s; where he distinguisht himself from all the rest of his Scholars. This new Ma••ster, charm'd with the readiness of his Wit, and Sweetness of his elocution, chang'd his name, which was Tyrtamus, to that of ••uphra∣stus, which signifies one that talks well, but this name not answering the great estimation he had for the beauty of his genius and ex∣pressions,

called him Theophrastus, that is to say•• a Man whose Language is Divine. Which is like what Cic••ro says amongst his sen∣timents of this Philosopher, in his Book inti∣tuled Brutus, or De Claris Oratoribus; who is more fertile and copious than Plato, more solid and firm than Aristotle, more agreeable and smooth than Theoprastus; he calls him his friend, and says, that his works were familiar to him, and the reading of them had afforded him abundance of pleasure.

Aristotle says of him and Calisthenes another of his Scholars, what Plato before had said of Aristotle himself and Xenocrates; that Calisthenes was dull of invention, and had a sluggish Fancy, and that Theophrastus on the contrary was so vivacious, piercing and pe∣netrating, that he would comprehend all that was to be known of a thing, that the one wanted Spurs to prick him forward, the other Reins to hold him in.

He had an especial esteem for a Character of sweetness, which equally reigned in his Style and Manners. It is said that Aristotle's Scholars seeing their Master growing in years, and of a weak constitution, begged of him to name his Successor, and as he had only two persons in his School on whom the choice could fall, Menedemus the * 1.2 Rhodian and Theophrastus the Eresian; by a dexterous management towards him, that he designed to exclude, he declares himself after this manner. He pretending, a little time after his Disciples had made this re¦quest

to him, and in their presence, that the Wine he commonly used was prejudicial to him, ordered Wine to be brought him both of Rhodes and Lesbos, he drinks of both of them, and says they did not in the least conceal their Country, and that each in its kind was excellent, the first was very strong, but that of Lesbos more pleasant, and to that it was he gave the preference. Whatsoever we read of this Story in Aulus Gellius, 'tis certain, that when Aristotle was accused by Eurimedon a Priest of Ceres, of having spoken ill of the Gods, fearing the fate of Socrates, left Athens and retired to Chal••is a City of Euboea; and left his School to a Lesbian, whom he intrusted with his Writings, on condition he should conceal them; and 'tis to this Theophrastus, that we are obliged for the works of that great Man.

His name became so famous thro all Greece, being successor to Aristotle, that he could reckon soon after in the School that was left him near two thousand Scholars. He was envied by Sophocles,* 1.3 Son to Amphiclides, and who at that time was chief Magistrate, who out of Enmity to him, but under a pretext of an exact polity, and to hinder publick as••••mblies, made a Law which prohibited under pain of Death, any Philo∣sopher to teach in Schools. They all sub∣mitted to it, but the following year Philo succeeding Sophocles, who was discharged his Office, the Athenians repealed this de∣testable Law, that the other had made; and

••aying a fine of five Talents upon him, re∣established Theophrastus and the rest of the Philosophers.

He was in this more fortunate than Ari∣stotle, who was forced to submit to Eurimedon. He had like to have seen one Agnonides pu∣nished by the Athenians as impious, only because he durst accuse him of Impiety; so great was the opinion this People had of him, and which he merited by his Vertue.

They gave him the Character of a man of singular prudence, zealous for the publick good, Laborious, Officious, Affable, Libe∣ral. Plutarch reports that when Eresus was opprest with Tyrants, who usurped the Go∣vernment of the Country, he joyned Phydius his Countryman, and out of his own Estate contributed with him to arm the banished men, who entring into their City expelled the Traytors, and restored the whole Isle of Lesbos to its liberty.

His many and excellent accomplishments, did not only acquire him the good will of the People, but the esteem and familiarity of Kings: he was a friend of Cassander's, who succeeded Arideus Brother to Alexander the Great, in the Kingdom of Macedon; and Ptolomy Son of Lagus, and first King of Egypt kept a constant correspondence with this Philosopher At last he died, worn out with Age and Fatigues, and ceased at the same time both to Labour and Live, all Gr••ece lamented him, and all the Athenians assisted at his Fu∣neral.

It is said that in his extream old age, not being able longer to go on Foot, he caused himself to be carried on a Litter thro the City, that he might be seen by the people to whom he was so dear. Its reported also, that his Scholars that stood about his Bed before his Death, asking him if he had no∣thing to recommend to them, he addrest himself to them after this manner.

Life deceives us, it promises us great pleasure in the possession of Honour, but Life and Misery begin together, which end in Death; there is often no∣thing more unprofitable than the love of reputation. Therefore my Disciples be content: if you contemn the esteem of men, you'll save your selves a great deal of trouble; if it abate not your courage it may come to pass that Honour may be your reward: remember only that in Life are many useless things, and but few that tend to a solid end, I have now no leisure to determine what Sect I ought to espouse, but for you my Survivors you cannot too seriously consider what you ought to do. These were his last words.

Cicero in the third Book of his Tusculan Questions says, that Theophrastus dying com∣plained of nature, that she had given Harts and Crows so long a Life, which was altoge∣ther useless; and had alotted Man too short a time, in regard it was of such consequence for them to live long, that if the age of men were extended to a greater number of years, their Life would be cultivated by an univer∣sal knowledge, and all Arts and Sciences might be brought to perfection. And St.

Ierome concerning the matter before cited assures us, that Theophrastus at one hundred and seven years old, taken ill of that distem∣per of which he died, lamented that he was obliged to quit Life, at a time when he just began to be wise.

He used to say, we ought not to love Friends to try them, but to try them to love them: That Friends ought to be common amongst brethren, as all things are common amongst Friends. That you ought as soon to trust to a Horse without a Bridle as to a Man that speaks without Judgment. The greatest ex∣pence that a man can be at, is that of his time. He said once to a person that sate silent at Table during the entertainment, If you are a Man of sense you are to blame to say nothing, but if otherwise, you do very well. These were some of his Maxims.

But if we speak of his works, they are infi∣nities, and we cannot find that any of the Antients wrote more than Theophrastus: Dio∣gones Laertius reckoned up more than two hundred different Tracts, and the suctjects of which they treated: the greatest part of which are lost by the injuries of time, and the other remaining parts he reduces to twenty Tracts which are collected out of the Volumes of his works: there are Nine Books of the History of Plants, Six Books of their causes, he wrote of Winds, of Fire, of Stones, of Honey, of the signs of fair Wea∣ther, the signs of Tempests, of the signs of

Rain, of Smells, of Sweat, of the Vertigo, of Weariness, of the Relaxations of the Nerves, of Swooning, of Fish that live out of the Water, of Animals that change their colour, of Animals that are suddenly born, of Animals subject to envy, the Characters of Manners: these are what remain of his Writings, amongst which this last only which I translate is not inferiour in beauty to any of those which are preserved, but may be ••uperior in merit to any of those which are lost.

But if any one should coldly receive this moral Treatise, on the account of those things they may observe there, which are only applicable to the times in which they were wrote, and are not suitable to their Manners; what can they do more advan∣tageous and obliging to themselves, than to get loose from that prepossession in fa∣vour of their own Customs and Manners, which they not only take up on trust without any deliberation, but peremptorily pro∣nounce all others contemptible, which are not conformable to them, and thereby de∣prive themselves of that pleasure and in∣struction, which the reading of the Ancients would afford them.

We who are now Modern shall be An∣cient in a few days; then the History of our times will make Posterity relish the selling of places of Honour or Trust, that is to say, that no man can have the power to protect Innocence, to punish Guilt, and

of doing Justice to all the world, except he buys it with ready Money, just as he does his Farm. It will also reconcile them to the gawdy splendour of the heads of factious parties; a sort of men, treated with the last contempt amongst the Hebrews and Greeks. They'll hear of the Capital City of a Great Kingdom, which hath neither Publick places, Baths, Fountains, Amphitheatres, Galleries, Porticues, nor Publick Walks, which was notwithstanding a prodigious City; of some persons whose life is spent in going from one House to another; Ladies who keep neither Shops nor Inns, yet have their Houses open for those that will pay for their admission; there you may have Cards and Dice, or play at what sort of Game you please, you may eat in these Houses, and they are fit for all sort of Commerce. They'll be inform'd that some pass up and down the Street only to seem to be in haste; there is no familiarity or conversation there, but all is confused, and as it were an alarm of the noise of Coaches•• which to avoid one must run into the middle of the Street, as fast as if he w••re running a Race. They'll believe without wonder, that the Inhabitants go to Church, visit the Ladies and Friends, with offensive arms, and that there is no person but car∣ries at his side, wherewith at one push to murder another.

Now if our posterity, astonisht at Cu∣stoms so strange and different from theirs,

should therefore dislike our Memoirs, our Poetry, our Comedy and Satyrs, might not we complain that by this false delicacy they deprive themselves of the reading such excellent Works, so elaborate and so regular, and of the knowledge of the most glorious Nation that ever yet adorn'd Hi∣story.

Having then the same tender regard for the Books of the Ancients, which we our selves hope for from posterity, being per∣swaded no Uses or Customs continue in all ages, but vary with the times, and that we are too remote from those that are past, and too near those now in vogue, to be at that due distance that is requisite to make a just observation of either. Nor will that which we call the politeness of our Man∣ners, nor the Decorum of our Customs, ••or our State and Magnificence, afford us mor•• advantage over the Ath••nians plain way of living, than against that of the first Men, great by themselves, and indepen∣dant on a thousand exteriour things, which afterwards we••e invented perhaps to supply that true Grandeur, which is now no more.

Nature shews itself in them, in all its purity and dignity; and was not yet in the least su••l••ed by Vanity, Luxury, and foolish Ambition. No man was honoured but on account of his Strength or Virtue; none were enriched by Places or Pensions, but by their Land and Flocks, their Children and

Servants; their food was wholesome and natural, the Fruits of the Earth, and the Milk of their Beasts; their Raiment plain and uniform, made of their Wool and Fleeces; their pleasures innocent; a great Crop; the marriage of their Children; a good understanding with their Neighbours; peace in their Family. Nothing can be more opposite to our Manners than all these things, but the distance of time makes us relish them, as the distance of place occa∣sions us to receive all that the different relations, or Books of Travels inform us of remote places and strange Countrys. They tell us of one Religion, one Policy, one way of feeding, habiting, building and ma∣king War; there was no part of manners that they were ignorant of, those that approach nearest ours affect us, those that are more distant fill us with admiration, but all amuse us, less surprized at the barbarity of Manners and Customes of People so remote, which instruct and at the same time please us by their Novelty, it suffices us that those concerning whom we have the account, are Siamites, Chinese, Negroes or Abyssines.

Now those whose Manners Theophrastus paints were Athenians, and we are French, and if we add to the diversity of Place and Climate, the long interval of time and con∣sidering that this Book was wrote the last year of the CXV Olympiad, three hundred and fourteen years before the Christian Era, and

also that it is above two thousand years since the People of Athens lived of whom he draws the Picture, we may admire to know our selves there, our friends, our enemies, those whom we live with, and that being di∣distant from each other so many ages, the resemblance should be so great. In short, Mens Souls and Passions change not, they are yet the same still as they were, and as they are described by Theophrastus, Vain, Dissem∣blers, Flatterers, Selfish, Impudent, Impor∣tunate, Distrustful, Backbiters, Quarrelsome, and Superstitio••s.

Its true, Athens was a free City, it was the center of the Republick, its Citizens were ••qual one with another, they walked by themselves and on foot, in a neat peaceable and spacious City, going into the Shops and Markets to buy what necessaries they wanted themselves. Court emulation did not in the least incline them to leave this common way of Life: they kept their Slaves for the Baths, for their Repasts, for their Domestick service, and for travelling, they spent one part of their time in the publick places, the Temples, the Amphitheatres, on the Bridge, or under the Portico's, and in the middle of a City of which they were equally Masters. There the people met together to deliberate of the publick affairs, there they treated with Strangers. In other places the Philosophers sometimes delivered their Doctrine, sometimes conversed with their Sc••ola••s.

These places were at the same time the Scene of pleasure and business; there was some thing in their manners which was plain and popular, which I acknowledge little re∣sembles ours; yet notwithstanding what such men as the Athenians in general! and what City like Athens! what Laws! what Policy! what Va∣lour! what Discipline! what perfection in all Arts and Sciences! nay, what Politeness in their common Conversation and Language! Theo∣phrastus, the same Theophrastus of whom so great things have been said, this agreeable Talker, this man that expresses himself Di∣vinely, was known to be a Foreigner, and called so by an ignorant Woman, of whom he bought Herbs in the Market, who knew by a sort of Atticks nicety which he wanted (which the Romans afterwards called Urba∣nity) that he was no Athenia••; and Cicero relates, that this great man was amazed, that having lived to old Age in Athens, and being so perfect a Master of the Attick Language, and having habituated himself to the accent so many years, that yet he could not do that, which the common people naturally, and without any difficulty do. But if we read in this Treatise the Characters of certain manners which we can't excuse, and appear ridiculous to us, we ought to remember, that Theophra∣stus had the same thought of them, that he lookt upon them as vices, which he had drawn so to the Life, that the Picture would serve to shame and correct the Athe∣ni••ns.

But being desirous to please those, who coldly receive whatsoever concerns strangers and the Antients, and value none but their own Manners, we have added them to this Work: It may be thought hazardous to follow the design of this Philosopher, as well because it is always pernicious to imitate the works of another, and especially if he be an Antient, or an Author of great reputation; as also be∣cause every figure which is called a descrip∣tion or ennumeration, employ'd with so great success, in these twenty eight Chapters of Characters, will now seem abundantly less, if managed by a Genius much inferior to Theophrastus.

On the contrary, remembering that amongst the great number of Tracts of this Philosopher related, by Diogenes Laertius, there is one under the Title of Proverbs, that is to say independant pieces, as reflections or remarks; the first and greatest Book of Morality that ever was made, bears the same name in Sacred Writ; I found my self excited, by so great models, to follow ac∣cording to my abilities the same method, to write of manners, and I am not at all dis∣couraged from the undertaking, by two works of Morality which are in every ones hands; and either for want of attention or ••hro a Spirit of Criticism, some may think these remarks are imitations.

One by the engagement of his Author makes Metaphysicks subservient to Religion, explains the nature of the Soul, its Pas∣sions,

its Vices, discusses the most serious motives that lead to Vertue, and will make a Man a Christian: the other, which is the production of a Soul, furnished by conversa∣tion in the World, and in which delicacy was equal to penetration, observing that self-love in Man is the cause of all his errors, he attacks without intermission every part where he finds it; and this one thought, when multiplied in a thousand different ways by choice of words and variety of expressions, hath always the grace of No∣ve••ty.

I shall not follow either of these two ways in the work, which is joined to the Translation of these Characters, it is quite different from the other two, which I spoke of, less sublime than the first, and less delicate than the second, its sole design is to render man reasonable, by plain and common ways, and examining indiffe∣rently without any great regard to method, and according as the several Chapters there are directed by the Ages, Sexes and conditions, by the Vices, the foibles and ridicules which are there attackt.

I have mostly applied my self to the Vices of the mind, the secrets of the heart, and to all the interiour part of Man, which Theophrastus has not done, and I may say th••t as his Characters, by a thousand exterio••r things, which are observed of Man, by his Actions, his Words, his Gate, shew what is their foundation, and lead us to the very source

of their disorder; on the quite contrary, these new Characters imploy'd about the thoughts, sentiments and inclinations of Men, discover the principle of their Villany and Follies, making us easily foresee all that they are capable to say or do; and abate our wonder at a thousand Vicious and Frivolous actions, of which their Life is full.

It must be acknowledged, that in the Titles of these two works, the difficulty is found near equal, for those who are not pleased with the latter may make themselves amends with the former. But with relation to the Title of the Characters of Theophrastus, the same Liberty cannot be allowed, because we are not Masters of another mans goods, but must follow the Spirit of the Author, and to render him according to the nearest sense of the Greek words, and at the same time ac∣cording to the most exact conformity to their Chapters, which will be found very difficult; because very often the signification of a Greek Term translated word for word, is quite another thing in our Language; for example, Irony which with us is a raillery in conversatron or Rhetorical Trope; with Theophrastus it signifies somewhat between cheating and dissembling, which altogether is neither the one nor the other, but that very particular Vice which is described in his first Chapter.

And in other places, the Greek have some∣times two or three terms very different to express those things that are so, which we

cannot render but only by one single word; this poverty of our Language doth much embarrass us.

You may observe in this Greek work, th••ee ••orts of troublesome persons. Flatterers of two ••orts, and as many of great Talkers, the Characters to which persons resemble, in••e∣fere one with the other, to the prejudice of the Titles; they are not always so exactly followed and perfectly conformed to, because Theophrastus, diverted by a design which he had to make his pourtraicts, found himself obliged to these alterations by reason of the Cha∣racters and Manners of the persons he paints or Satyrizes.

The definitions that are at the beginning of each Chapter are very difficult, they are short and concise in Theophrastus, according to the force of the Greek, and the Style of Aristotle, who furnished him with the first Ideas; I was obliged to enlarge them in the Translation to make them intelligible: there are also in this Tract some unfinisht Phrases, which make but imperfect sense, but it is easy to supply the true one. You'll find in the various readings some things very abrupt, which may admit of diverse explications; and to avoid wan∣dering amongst these Ambiguities, I have followed the best interpreters

To conclude, as this work is nothing but a plain instruction, concerning the Manners of Men, by which 'tis rather designed to make them Wise than Learned, I think my

self exempt, from the trouble of long and curious observations, or of Learned Commen∣tators, who give an exact accompt of An∣tiquity; I have only added some small notes in the Margin, to some things I thought required them, to the end that none of those who have justness and vivacity, and are pretty well read, should blame this small fault, and that they may not be obstructed in reading these Characters, or doubt one mo∣ment about the sense of Theophrastus.

Notes

• * 1.1

  Not Leu∣cippus the famous Philosopher Zeno's Scholar.
• * 1.2

  There were two others of the sam•• name, one a Cynick Phi∣losopher, the other •• Scholar of Plato.
• * 1.3

  Not the Tragick ••oe••.