

#Hints towards an essay on conversation


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#### Corpus of Electronic Texts Edition


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Hints towards an essay on conversation
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Author: Jonathan Swift
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Electronic edition compiled by Beatrix Färber

Funded by University College, Cork and  
Writers of Ireland II Project 2. Second draft, revised and corrected.Extent of text: 4585 words#### Publication


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#### Sources


**Editions and secondary literature**2. An excellent bibliography covering many aspects of Jonathan Swift's Life, his writings, and criticism, compiled by Lee Jaffe, is available at http://www.jaffebros.com/lee/gulliver/bib/index.html.
3. J. Bowles Daly (ed.), Ireland in the days of Dean Swift, Irish tracts 1720–1734. (London 1887).
4. Frederick Ryland (ed.), Swift's Journal to Stella, A.D. 1710–1713. (London 1897).
5. Temple Scott (ed.), A tale of a tub, and other early works. (London 1897).
6. Frederick Falkiner, Essays on the portraits of Swift: Swift and Stella. (London 1908).
7. C. M. Webster, Swift's Tale of a Tub compared with Earlier Satires of the Puritans. Proceedings of the Modern Language Association 47/1 (March 1932) 171–178.
8. Stephen L. Gwynn, The life and friendships of Dean Swift. (London 1933).
9. Basil Williams, Stanhope. A Study in Eighteenth-Century War and Diplomacy. (Oxford 1932).
10. Stanley Lane-Poole (ed.), Selections from the prose writings of Jonathan Swift with a preface and notes. (London 1933).
11. Ricardo Quintana, The mind and art of Jonathan Swift. (Oxford 1936).
12. Louis A. Landa, Swift's Economic Views and Mercantilism, English Literary History 10/4 (December 1943) 310–335.
13. R. Wyse Jackson, Swift and his circle. (Dublin 1945).
14. Herbert Davis, The Satire of Jonathan Swift (New York 1947).
15. Martin Price, Swift's rhetorical art. (New York 1953).
16. Robert C. Elliott, Swift and Dr Eachard. Proceedings of the Modern Language Association 69/5 (December 1954) 1250–1257.
17. John Middleton Murry, Jonathan Swift: A Critical Biography. (London 1954).
18. John Middleton Murry, Swift. (London: Published for the British Council and the National Book League 1955).
19. Kathleen Williams, Swift and the age of compromise. (London 1959).
20. John M. Bullitt, Jonathan Swift and the anatomy of satire: a study of satiric technique. (Harvard 1961).
21. Harold Williams (ed.), The Correspondence of Jonathan Swift. (Oxford 1963–65).
22. Herbert J. Davis (ed.), Jonathan Swift: essays on his satire and other studies. (New York 1964).
23. Herbert J. Davis (ed.), Gulliver's Travels. [based on the Faulkner edition, Dublin 1735] (Oxford 1965).
24. Herbert J. Davis (ed.), Swift: poetical works. (New York 1967).
25. R. B. McDowell, 'Swift as a political thinker'. In: Roger Joseph McHugh and Philip Edwards, Jonathan Swift: 1667–1967, a Dublin tercentenary tribute (Dublin 1967). 176–186.
26. Brian Vickers (ed.), The world of Jonathan Swift: essays for the tercentenary. (Oxford 1968).
27. Kathleen Williams, Jonathan Swift. (London 1968).
28. Morris Golden, The self observed: Swift, Johnson, Wordsworth. (Baltimore 1972.)
29. Jane M. Snyder, The meaning of 'Musaeo contingens cuncta lepore', Lucretius 1.934, Classical World 66 (1973) 330–334.
30. Claude Julien Rawson, Gulliver and the gentle reader: studies in Swift and our time. (London and Boston 1973).
31. A. L. Rowse, Jonathan Swift, major prophet. (London 1975).
32. Alexander Norman Jeffares, Jonathan Swift. (London 1976).
33. Clive T. Probyn, Jonathan Swift: the contemporary background. (Manchester 1978).
34. Clive T. Probyn (ed.), The art of Jonathan Swift. (London 1978).
35. Irvin Ehrenpreis, Swift: The man, his works, and the age (three volumes). (London 1962–83).
36. David M. Vieth (ed.), Essential articles for the study of Jonathan Swift's poetry. (Hamden 1984).
37. James A. Downie, Jonathan Swift, political writer. (London 1985).
38. Frederik N. Smith (ed.), The genres of Gulliver's travels. (London 1990).
39. James Kelly, 'Jonathan Swift and the Irish Economy in the 1720s', Eighteenth-century Ireland: Iris an dá chultúr 6 (1991) 7–36.
40. Joseph McMinn (ed.), Swift's Irish pamphlets. (Gerrards Cross 1991).
41. Robert Mahony, Jonathan Swift: the Irish identity. (Yale 1995).
42. Christopher Fox, Walking Naboth's vineyards: new studies of Swift (University of Notre Dame Ward-Philips lectures in English language and literature, Vol. 13). (Notre Dame/Indiana 1995).
43. Claude Rawson (ed.), Jonathan Swift: a collection of critical essays. (Englewood Cliffs, New Jeresey, 1995).
44. Michael Stanley, Famous Dubliners: W. B. Yeats, James Joyce, Jonathan Swift, Wolfe Tone, Oscar Wilde, Edward Carson. (Dublin 1996).
45. Daniel Carey, 'Swift among the freethinkers'. Eighteenth-century Ireland: Iris an dá chultúr, 12 (1997) 89–99.
46. Victoria Glendinning, Jonathan Swift. (London 1998).
47. Aileen Douglas; Patrick Kelly; Ian Campbell Ross, (eds.). Locating Swift: essays from Dublin on the 250th anniversary of the death of Jonathan Swift, 1667–1745. (Dublin 1998).
48. Bruce Arnold, Swift: an illustrated life. (Dublin 1999).
49. Nigel Wood (ed.), Jonathan Swift. (London and New York 1999).
50. Christopher J. Fauske, Jonathan Swift and the Church of Ireland, 1710–24 (Portland/Oregon 2001).
51. David George Boyce; Robert Eccleshall; Vincent Geoghegan (eds.), Political discourse in seventeenth- and eighteenth-century Ireland. (Basingstoke and New York 2001).
52. Ann Cline Kelly, Jonathan Swift and popular culture: myth, media and the man. (Basingstoke 2002).
53. Dirk F. Passmann and Heinz J. Vienken, The library and reading of Jonathan Swift: a bio-bibliographical handbook. 4 vols. (Frankfurt 2003).
54. Mark McDayter, 'The haunting of St James's Library: librarians, literature, and The Battle of the Books'. Huntington Library Quarterly, 66:1–2 (2003) 1–26.
55. Frank T. Boyle, 'Jonathan Swift' [A companion to satire]. In: Ruben Quintero (ed.), A companion to satire (Oxford 2007) 196–211.
56. Harry Whitaker, C. U. M. Smith and Stanley Finger (eds.), Explorations of the Brain, Mind and Medicine in the Writings of Jonathan Swift. Springer (US) 2007.
**The edition used in the digital edition**2. **D. Laing Purves**, Hints towards an essay on conversation in The works of Jonathan Swift D. D., Dean of St. Patrick's, Dublin. Carefully selected: with a biography of the author, by D. Laing Purves; and original and authentic notes, Ed. D. Laing Purves. , Edinburgh, William P. Nimmo & Co. (1880) page 495–498

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Created: By Jonathan Swift
 (1709) #### Use of language


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#### Corpus of Electronic Texts Edition: E700001-016


### Hints towards an essay on conversation: Author: Jonathan Swift




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p.495


I have observed few obvious subjects to have been so seldom, or, at least, so slightly, handled as this; and, indeed I know few so difficult to be treated as it ought, nor yet upon which there seems so much to be said.


Most things pursued by men for the happiness of public or private life, our wit or folly have so refined, that they seldom subsist but in idea; a true friend, a good marriage, a perfect form of government, with some others, require so many ingredients, so good in their several kinds, and so much niceness in mixing them, that for some thousands of years men have despaired of reducing their schemes to perfection. But in conversation it is, or might be, otherwise; for here we are only to avoid a multitude of errors, which, although a matter of some difficulty, may be in every man's power, for want of which it remains as mere an idea as the other. Therefore it seems to me, that the truest way to understand conversation, is to know the faults and errors to which it is subject, and from thence every man to form maxims to himself whereby it may be regulated; because it requires few talents to which most men are not born, or at least may not acquire without any great genius or study. For nature has left every man a capacity of being agreeable, though not of shining in company; and there are a hundred



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men sufficiently qualified for both, who, by a very few faults that they might correct in half an hour, are not so much as tolerable.


I was prompted to write my thoughts upon this subject by mere indignation to reflect that so useful and innocent a pleasure, so fitted for every period and condition in life, and so much in all men's power, should be so much neglected and abused.


And in this discourse it will be necessary to note those errors that are obvious, as well as others which are seldomer observed, since there are few so obvious, or acknowledged, into which most men, some time or other, are not apt to run.


For instance: nothing is more generally exploded than the folly of talking too much; yet I rarely remember to have seen five people together, where some one among them has not been predominant in that kind, to the great constraint and disgust of all the rest. But among such as deal in multitudes of words, none are comparable to the sober deliberate talker, who proceeds with much thought and caution, makes his preface, branches out into several digressions, finds a hint that puts him in mind of another story, which he promises to tell you when this is done; comes back regularly to his subject, cannot readily call to mind some person's name, holding his head, complains of his memory; the whole company all this while in suspense; at length says, it is no matter, and so goes on. And, to crown the business, it perhaps proves at last a story the company has heard fifty times before; or, at best, some insipid adventure of the relater.


Another general fault in conversation is that of those who affect to talk of themselves: Some, without any ceremony, will run over the history of their lives; will relate the annals of their diseases, with the several symptoms and circumstances of them; will enumerate the hardships and injustice they have suffered in court, in parliament, in love, or in law. Others are more dexterous, and with great art will lie on the watch to hook in their own praise: they will call a witness to remember they always foretold what would happen in such a case, but none would believe them; they advised such a man from the beginning, and told him the consequences just as they happened, but he would have his own way. Others make a vanity of telling their faults; they are the strangest men in the world; they cannot dissemble; they own it is a folly; they have lost abundance of advantages by it; but if you would give them the world, they cannot help it; there is something in their nature that abhors insincerity and constraint; with many other insufferable topics of the same altitude.


Of such mighty importance every man is to himself, and ready to think he is so to others; without once making this easy and obvious reflection, that his affairs can have no more weight with other men, than theirs have with him; and how little that is, he is sensible enough.


Where company has met, I often have observed two persons discover, by some accident, that they were bred together at the same school or university; after which the rest are condemned to silence, and to listen while these two are refreshing each other's memory with the arch tricks and passages of themselves and their comrades.


I know a great officer of the army who will sit for some time with a supercilious and impatient silence, full of anger and contempt for those who are talking; at length, of a sudden, demanding audience, decide the matter in a short dogmatical way; then withdraw within himself again, and vouchsafe to talk no more, until his spirits circulate again to the same point.


There are some faults in conversation which none are so subject to as the men of wit, nor ever so much as when they are with each other. If they have opened their mouths without endeavouring to say a witty thing, they think it is so many words lost: It is a torment to the hearers, as much as to themselves, to see them upon the rack for invention, and in perpetual constraint, with so little success. They must do something extraordinary in order to acquit themselves and answer their character, else the standers-by may be disappointed and be apt to think them only like the rest of mortals. I have known two men of wit industriously brought together in order to entertain the company, where they have made a very ridiculous figure, and provided all the mirth at their own expense.


I know a man of wit who is never easy but where he can be allowed to dictate and preside: he neither expects to be informed or entertained, but to display his own talents. His business is to be good company, and not good conversation; and therefore he chooses to frequent those who are content to listen and profess themselves his admirers. And indeed the worst conversation I ever remember to have heard in my life, was that at Will's coffeehouse, where the wits (as they were called) used formerly to assemble; that is to say, five or six men who had writ plays, or at least prologues, or had share in a miscellany, came thither, and entertained one another with their trifling composures, in so important an air as if they had been the noblest efforts of human nature, or that the fate of kingdoms depended on them; and they were usually attended with an humble audience of young students from the inns of court or the universities; who, at due distance, listened to these oracles, and returned home with great contempt for their law and philosophy, their heads filled with trash, under the name of politeness, criticism and belles lettres.


By these means the poets, for many years past, were all overrun with pedantry. For, as I take it, the word is not properly used; because pedantry is the too frequent or unseasonable obtruding our own knowledge in common discourse, and placing too great a value upon it; by which definition, men of the court or the



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army may be as guilty of pedantry as a philosopher or a divine; and it is the same vice in women, when they are over copious upon the subject of their petticoats, or their fans, or their china. For which reason, although it be a piece of prudence, as well as good manners, to put men upon talking on subjects they are best versed in, yet that is a liberty a wise man could hardly take; because, beside the imputation for pedantary, it is what he would never improve by.


The great town is usually provided with some player, mimic, or buffoon, who has a general reception at the good tables; familiar and domestic with persons of the first quality, and usually sent for at every meeting to divert the company; against which I have no objection. You go there as to a farce or a puppet show; your business is only to laugh in season, either out of inclination or civility, while this merry companion is acting his part. It is a business he has undertaken, and we are to suppose he is paid for his day's work. I only quarrel when, in select and private meetings, where men of wit and learning are invited to pass an evening, this jester should be admitted to run over his circle of tricks, and make the whole company unfit for any other conversation; besides the indignity of confounding men's talents at so shameful a rate.


Raillery is the finest part of conversation; but, as it is our usual custom to counterfeit and adulterate whatever is too dear for us, so we have done with this, and turned it all into what is generally called repartee, or being smart; just as, when an expensive fashion comes up, those who are not able to reach it content themselves with some paltry imitation. It now passes for raillery to run a man down in discourse, to put him out of countenance, and make him ridiculous; sometimes to expose the defects of his person or understanding; on all which occasions, he is obliged not to be angry, to avoid the imputation of not being able to take a jest. It is admirable to observe one who is dexterous at this art, singling out a weak adversary, getting the laugh on his side, and then carrying all before him. The French, whence we borrow the word, have a quite different idea of the thing, and so had we in the politer age of our fathers. Raillery was to say something that at first appeared a reproach or reflection, but, by some turn of wit, unexpected and surprising, ended always in a compliment, and to the advantage of the person it was addressed to. And surely one of the best rules in conversation is, never to say a thing which any of the company can reasonably wish we had rather left unsaid: nor can there any thing be well more contrary to the ends for which people meet together, than to part unsatisfied with each other or themselves.


There are two faults in conversation, which appear very different, yet arise from the same root, and are equally blamable: I mean, an impatience to interrupt others, and the uneasiness of being interrupted ourselves. The two chief ends of conversation are to entertain and improve those we are among, or to receive those benefits ourselves; which whoever will consider, cannot easily run into either of these two errors: because, when any man speaks in company, it is to be supposed he does it for his hearers' sake, and not his own; so that common discretion will teach us not to force their attention, if they are not willing to lend it; nor, on the other side, to interrupt him who is in possession, because that is in the grossest manner to give the preference to our own good sense.


There are some people whose good manners will not suffer them to interrupt you; but, what is almost as bad, they will discover abundance of impatience, and lie upon the watch until you have done, because they have started something in their own thoughts which they long to be delivered of. Mean time, they are so far from regarding what passes, that their imaginations are wholly turned upon what they have in reserve, for fear it should slip out of their memory; and thus they confine their invention, which might otherwise range over a hundred things full as good, and that might be much more naturally introduced.


There is a sort of rude familiarity which some people, by practising among their intimates, have introduced into their general conversation, and would have it pass for innocent freedom or humour; which is a dangerous experiment in our northern climate, where all the little decorum and politeness we have are purely forced by art, and are so ready to lapse into barbarity. This, among the Romans, was the raillery of slaves, of which we have many instances in **Plautus**. It seems to have been introduced among us by **Cromwell**, who, by preferring the scum of the people, made it a court entertainment, of which I have heard many particulars; and, considering all things were turned upside down, it was reasonable and judicious: although it was a piece of policy found out to ridicule a point of honour in the other extreme, when the smallest word misplaced among gentlemen ended in a duel.


There are some men excellent at telling a story, and provided with a plentiful stock of them, which they can draw out upon occasion in all companies; and, considering how low conversation runs now among us, it is not altogether a contemptible talent; however, it is subject to two unavoidable defects, frequent repetition, and being soon exhausted; so that whoever values this gift in himself, has need of a good memory, and ought frequently to shift his company, that he may not discover the weakness of his fund; for those who are thus endued have seldom any other revenue, but live upon the main stock.


Great speakers in public are seldom agreeable in private conversation, whether their faculty be natural, or acquired by practice and often venturing. Natural elocution, although it may seem a paradox, usually springs from a barrenness



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of invention and of words; by which men who have only one stock of notions upon every subject, and one set of phrases to express them in, they swim upon the superficies, and offer themselves on every occasion; therefore men of much learning, and who know the compass of a language, are generally the worst talkers on a sudden, until much practice has inured and emboldened them; because they are confounded with plenty of matter, variety of notions and of words, which they cannot readily choose, but are perplexed and entangled by too great a choice; which is no disadvantage in private conversation; where, on the other side, the talent of haranguing is, of all others, most insupportable.


Nothing has spoiled men more for conversation, than the character of being wits; to support which they never fail of encouraging a number of followers and admirers, who list themselves in their service, wherein they find their accounts on both sides, by pleasing their mutual vanity. This has given the former such an air of superiority, and made the latter so pragmatical, that neither of them are well to be endured. I say nothing here of the itch of dispute and contradiction, telling of lies, or of those who are troubled with the disease called the wandering of the thoughts, so that they are never present in mind at what passes in discourse; for whoever labours under any of these possessions, is as unfit for conversation as a madman in Bedlam.


I think I have gone over most of the errors in conversation that have fallen under my notice or memory, except some that are merely personal, and others too gross to need exploding; such as lewd or profane talk; but I pretend only to treat the errors of conversation in general, and not the several subjects of discourse, which would be infinite. Thus we see how human nature is most debased, by the abuse of that faculty which is held the great distinction between men and brutes: and how little advantage we make of that which might be the greatest, the most lasting, and the most innocent as well as useful pleasure of life: in default of which we are forced to take up with those poor amusements of dress and visiting, or the more pernicious ones of play, drink, and vicious amours; whereby the nobility and gentry of both sexes are entirely corrupted, both in body and mind, and have lost all notions of love, honour, friendship, generosity: which, under the name of fopperies, have been for some time laughed out of doors.


This degeneracy of conversation, with the pernicious consequences thereof upon our humours and dispositions, has been owing, among other causes, to the custom arisen for sometime past of excluding women from any share in our society, farther than in parties at play, or dancing, or in the pursuit of an amour. I take the highest period of politeness in England (and it is of the same date in France) to have been the peaceable part of **King Charles I.**'s reign; and from what we read of those times, as well as from the accounts I have formerly met with from some who lived in that court, the methods then used for raising and cultivating conversation were altogether different from ours: several ladies, whom we find celebrated by the poets of that age, had assemblies at their houses, where persons of the best understanding, and of both sexes, met to pass the evenings in discoursing upon whatever agreeable subjects were occasionally started; and although we are apt to ridicule the sublime Platonic notions they had, or personated, in love and friendship, I conceive their refinements were grounded upon reason, and that a little grain of the romance is no ill ingredient to preserve and exalt the dignity of human nature, without which it is apt to degenerate into everything that is sordid, vicious and low. If there were no other use in the conversation of ladies, it is sufficient that it would lay a restraint upon those odious topics of immodesty and indecencies into which the rudeness of our northern genius is so apt to fall. And therefore it is observable in those so sprightly gentlemen about the town, who are very dexterous at entertaining a vizard mask in the park or the playhouse, that in the company of ladies of virtue and honour they are silent and disconcerted and out of their element.


There are some people who think they sufficiently acquit themselves, and entertain their company, with relating of facts of no consequence, nor at all out of the road of such common incidents as happen every day; and this I have observed more frequently among the **Scots** than any other nation, who are very careful not to omit the minutest circumstances of time or place; which kind of discourse, if it were not a little relieved by the uncouth Terms and phrases, as well as accent and gesture, peculiar to that country, would be hardly tolerable. It is not a fault in company to talk much; but to continue it long is certainly one; for if the majority of those who are got together be naturally silent or cautious, the conversation will flag, unless it be often renewed by one among them, who can start new subjects (provided he does not dwell upon them) that leave room for answers and replies.












