George Washingtons Rules of Civility | Page 2

that but few refer to women."
Except for the word "parents," which occurs twice, Dr. Toner might have said that the Rules contain no allusion whatever to the female sex. This alone proved, to my own mind, that Washington was in nowise responsible for these Rules. In the school he was attending when they were written there were girls; and, as he was rather precocious in his admirations, a compilation of his own could hardly omit all consideration of conduct towards ladies, or in their presence. There were other reasons also which led me to dissent from my friend Dr. Toner, in this instance, and to institute a search, which has proved successful, for the source of the Rules of Civility.
While gathering materials for a personal and domestic biography of Washington,[1] I discovered that in 1745 he was attending school in Fredericksburg, Virginia. The first church (St. George's) of the infant town was just then finished, and the clergyman was the Rev. James Marye, a native of France. It is also stated in the municipal records of the town that its first school was taught by French people, and it is tolerably certain that Mr. Marye founded the school soon after his settlement there as Rector, which was in 1735, eight years after the foundation of Fredericksburg. I was thus led to suspect a French origin of the Rules of Civility. This conjecture I mentioned to my friend Dr. Garnett, of the British Museum, and, on his suggestion, explored an old work in French and Latin in which ninety-two of the Rules were found. This interesting discovery, and others to which it led, enable me to restore the damaged manuscript to completeness.
[Footnote 1: George Washington and Mount Vernon. A collection of Washington's unpublished agricultural and personal letters. Edited, with historical and genealogical Introduction, by Moncure Daniel Conway. Published by the L.I. Historical Society: Brooklyn, New York, 1889.]
The various intrinsic interest of these Rules is much enhanced by the curious story of their migration from an old Jesuit College in France to the copy-book of George Washington. In Backer's Jesuit Bibliography it is related that the "pensionnaires" of the College of La Fl��che sent to those of the College at Pont-��-Mousson, in 1595, a treatise entitled: "Bienseance de la Conversation entre les Hommes." The great Mussipontane father at that time was L��onard P��rin (b. at Stenai 1567, d. at Besan?on 1658), who had been a Professor of the Humanities at Paris. By order of Nicolas Fran?ois, Bishop of Toul, Father P��rin translated the La Fl��che treatise into Latin, adding a chapter of his own on behaviour at table. The book, dedicated to the Bishop of Toul, was first printed (16��) at Pont-��-Mousson in 1617, (by Car. Marchand). It was printed at Paris in 1638, and at Rouen in 1631; it was translated into Spanish, German, and Bohemian. In 1629 one Nitzmann printed the Latin, German, and Bohemian translations in parallel columns, the German title being "Wolstand taglicher Gemainschafft mit dem Menschen." A comparison of this with the French edition of 1663 in the British Museum, on which I have had to depend, shows that there had been no alteration in Father P��rin's Latin, though it is newly translated. This copy in the library of the British Museum was printed in Paris for the College of Clermont, and issued by Pierre de Bresche, "auec privilege du Roy." It is entitled: "Les Maximes de la Gentillesse et de l'Honnestet�� en la Conversation entre les Hommes. Communis Vit? inter homines scita urbanitas. Par un P��re de la Compagnie de Jesus."
In dedicating this new translation (1663) to the youth of Clermont, Pierre de Bresche is severe on the French of the La Fl��che pensionnaires. "It is a novelty surprising enough to find a very unpolished French book translated into the most elegant Latin ever met with." M. de Bresche declares that he was no longer able to leave so beautiful a work in such "abjection," and had added a translation which preserves the purity of the French tongue, and is proportioned to the merit of the exquisite Latin expressions. We can hardly suppose that Pierre de Bresche was eulogising his own work, but there is no other name in the book. Possibly his criticism on the French of the original edition was only that of an editeur desiring to supplant it. At any rate, as Father P��rin wrote the elegant Latin we cannot doubt that the chapter he added to the book was in scholarly French.
The old book of the Jesuit "pensionnaires,"--which, had they not ignored woman, might be called the mother of all works on Civility,--is charming as well as curious. It duly opens with a chapter of religious proprieties, at mass, sacrament, sermon, and grace at meat. The Maxims of secular civility open with