confuse you; and an address or appearance inelegant might expose you to a more than general obfervation, with no other defign, perhaps, than to ridicule the rufticity of your manners. You would be liable alfo to the mortification of being excluded from the Dance, if that' amusement should be the object of the meeting, because you were not qualified to join in it. But having faid this, I would also remark, that you are not instructed in this art, that it might be an inducement to you to run to all public places, wherefoever there be an affembly of Perfons met for the fake of Dancing. In this respect prudence and moderation are neceffary. The characters and manners of the Company are to be previously confidered. If these are irreproachable, the utmost decency and politeness may be expected; the greatest decorum and regularity will be obferved; and the time of departure will not be unreasonably delayed. All midnight routs are to be avoided, as well as thofe Parties, where you are not under the eye of your Friends; and where the profeffed defign of the meeting is to enjoy a kind of unreftrained feftivity. At fuch Affemblies danger is to be apprehended; as improper freedoms may be taken. Dancing fhould likewife be confidered as affording you that kind of exercife, which you feem to require more than the other fex ; because your employments are more fedentary, and your amufements lefs athletic. LECTURE X. LECTURE X. Young Women are usually ambitious of nothing more - than to be admired for their Perfons, their Drefs, or their " trivial Accomplishments.” MRS. CHAPONE, Τ CONCLUDED my laft Lecture with a few obfervations on what may be called a perfonal accomplishment, as it has refpect only to the graceful attitudes of the Body. Beauty and Drefs are two objects, which claim, in general, a confiderable flare of female attention; and being of an exterior nature, feem more immediately connected with the fubject laft mentioned. I shall, therefore, give you fome cautions concerning them, previous to my remarks on the portion of literature which it is neceffary for Women to acquire. It was an obfervation of an ancient Roman Philofopher*, that there are two forts of Beauty Cicero. in the world; one of which confifts of charms and sweetness; the other, of gracefulness and majefty. The former of thefe, fays he, should be left to the Women; the latter are more applicable to the Men. It must be allowed, that the art of pleasing belongs to your fex. This is not only a natural defire, but you feem to be particularly endued with thofe powers, which are neceffary to its gratification. The beauty of the Perfon, improved alfo by the embellishments of Drefs, is an attraction too fascinating to be overlooked. Your Sex were formed to please and to captivate; but, at the fame time, it is expedient that you should know the extent of your influence, in what manner it should be directed, and what are its proper objects. Without fome inftrućtions in these points, you might imbibe an early notion, that because nature has been profuse in external graces, it is, therefore, unneceflary for you to cultivate those which are internal, and which refpect the mind, as the former do the perfon. But this would be a fatal prejudice; as will appear from fome confiderations I intend to offer, left fo mistaken an opinion fhould be cherished at an age, dedicated to improvement; when the understanding is to be informed, and the affections of the heart corrected. " To please, and to practice the arts of pleafing, are, in effect, two different things. The first may may be called merely paffive. Beauty alone will gain admiration. But to please, by manners. and converfation, independent of exterior form, has fomething more active in its nature, and muft proceed from a mind animated by thought or fentiment. The impreffions made by the one will be of fhort duration; the influence of the others will be as permanent as life itself. And when the former is neglected, and perhaps decayed, the latter will be equally objects of esteem. The defire of approbation is natural to both fexes; but the Paths by which Men acquire it, are debarred from the Women. Thefe are, therefore, obliged to feek it through other channels; by the Graces of the Perfon; by a cheerful temper; by a chafte and lively converfation; and by a mild and gentle behaviour. Yet notwithstanding the neceffary concurrence of all thefe, it seems to be the general wish of the Ladies to excel in beauty. This inclination is illuftrated by the ancient Mythologists in the well known ftory of the contention of the three Goddeffes, Juno, Minerva and Venus, for the Prize, which was to be given to her whom Paris adjudged to be the handfomeft. So that Power and Wisdom, of which Juno and Minerva were emblems, difputed the palm with Beauty itfelf, of which Venus was the Goddess. But the female, who has no other recommendation than a fine face or graceful form will find herself disappointed in the end. She, who builds all her merit on the poffeffion of what is fuperficial and fugacious, will devote her whole regards to this idol; and her manners and affections will receive a tincture from the object of her idolatry. Vanity is the offspring of felf-admiration; and the Woman, who is in love with her own Perfon, will expect the fame partiality from others. There is no doubt but a train of admirers will follow her and offer her the incenfe of flattery. This is a compliment that has ever been paid to Beauty. But the language of truth, and that of Compliment, is different. For Beauties, like Princes, from their very youth, On this fubje& the Poets have exhausted all the flowers of Rhetoric; and have ranfacked both art and nature for fimilies and comparisons. But do these poetic effufions flow from the heart? Is the Panegyrift fincere in his declarations? Are all his proteftations of eternal conftancy to be believed? Does he feel all those horrors which he defcribes on the fuppofition of being flighted? Is he really expiring if frowns and banishment are his lot? Believe me, the whole ! |