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A treatise on good manners and good breeding

Author: Jonathan Swift

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Funded by University College, Cork and
Writers of Ireland II Project

2. Second draft, with enlarged bibliography

Proof corrections by Benjamin Hazard

Extent of text: 3,850 words


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Distributed by CELT online at University College, Cork, Ireland.
Text ID Number: E700001-020

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    Editions and secondary Literature
  1. An excellent bibliography covering many aspects of Jonathan Swift's Life, his writings, and criticism, compiled by Lee Jaffe, is available at
  2. J. Bowles Daly (ed.), Ireland in the days of Dean Swift, Irish tracts 1720-1734. (London 1887).
  3. Frederick Ryland (ed.), Swift's Journal to Stella, A.D. 1710-1713. (London 1897).
  4. Temple Scott (ed.), A tale of a tub, and other early works. (London 1897).
  5. Frederick Falkiner, Essays on the portraits of Swift: Swift and Stella. (London 1908).
  6. 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.
  7. Stephen L. Gwynn, The life and friendships of Dean Swift. (London 1933).
  8. Stanley Lane-Poole (ed.), Selections from the prose writings of Jonathan Swift with a preface and notes. (London 1933).
  9. Ricardo Quintana, The mind and art of Jonathan Swift. (Oxford 1936).
  10. Louis A. Landa, Swift's Economic Views and Mercantilism, English Literary History 10/4 (December 1943) 310–335.
  11. R. Wyse Jackson, Swift and his circle. (Dublin 1945).
  12. Herbert Davis, The Satire of Jonathan Swift (New York 1947).
  13. Martin Price, Swift's rhetorical art. (New York 1953).
  14. Robert C. Elliott, Swift and Dr Eachard. Proceedings of the Modern Language Association 69/5 (December 1954) 1250–1257.
  15. John Middleton Murry, Jonathan Swift: A Critical Biography. (London 1954).
  16. John Middleton Murry, Swift. (London: Published for the British Council and the National Book League 1955).
  17. Kathleen Williams, Swift and the age of compromise. (London 1959).
  18. John M. Bullitt, Jonathan Swift and the anatomy of satire: a study of satiric technique. (Harvard 1961).
  19. Harold Williams (ed.), The Correspondence of Jonathan Swift. (Oxford 1963–65).
  20. Herbert J. Davis (ed.), Jonathan Swift: essays on his satire and other studies. (New York 1964).
  21. Herbert J. Davis (ed.), Gulliver's Travels. [based on the Faulkner edition, Dublin 1735] (Oxford 1965).
  22. Herbert J. Davis (ed.), Swift: poetical works. (New York 1967).
  23. 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.
  24. Brian Vickers (ed.), The world of Jonathan Swift: essays for the tercentenary. (Oxford 1968).
  25. Kathleen Williams, Jonathan Swift. (London 1968).
  26. Morris Golden, The self observed: Swift, Johnson, Wordsworth. (Baltimore 1972.)
  27. Jane M. Snyder, The meaning of 'Musaeo contingens cuncta lepore', Lucretius 1.934, Classical World 66 (1973) 330–334.
  28. Claude Julien Rawson, Gulliver and the gentle reader: studies in Swift and our time. (London and Boston 1973).
  29. A. L. Rowse, Jonathan Swift, major prophet. (London 1975).
  30. Alexander Norman Jeffares, Jonathan Swift. (London 1976).
  31. Clive T. Probyn, Jonathan Swift: the contemporary background. (Manchester 1978).
  32. Clive T. Probyn (ed.), The art of Jonathan Swift. (London 1978).
  33. Irvin Ehrenpreis, Swift: The man, his works, and the age (three volumes). (London 1962–83).
  34. Claude J. Rawson, The Character of Swift's Satire: a Revised Focus. (Newark: University of Delaware 1983)
  35. David M. Vieth (ed.), Essential articles for the study of Jonathan Swift's poetry. (Hamden 1984).
  36. James A. Downie, Jonathan Swift, political writer. (London 1985).
  37. Frederik N. Smith (ed.), The genres of Gulliver's travels. (London 1990).
  38. James Kelly, 'Jonathan Swift and the Irish Economy in the 1720s', Eighteenth-Century Ireland 6 (1991) 7–36.
  39. Joseph McMinn (ed.), Swift's Irish pamphlets. (Gerrards Cross 1991).
  40. Robert Mahony, Jonathan Swift: the Irish identity. (Yale 1995).
  41. 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).
  42. Claude Rawson (ed.), Jonathan Swift: a collection of critical essays. (Englewood Cliffs, New Jeresey, 1995).
  43. Michael Stanley, Famous Dubliners: W.B. Yeats, James Joyce, Jonathan Swift, Wolfe Tone, Oscar Wilde, Edward Carson. (Dublin 1996).
  44. Daniel Carey, 'Swift among the freethinkers'. Eighteenth-century Ireland: Iris an dá chultúr, 12 (1997) 89–99.
  45. Victoria Glendinning, Jonathan Swift. (London 1998).
  46. 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).
  47. Bruce Arnold, Swift: an illustrated life. (Dublin 1999).
  48. Nigel Wood (ed.), Jonathan Swift. (London and New York 1999).
  49. Christopher J. Fauske, Jonathan Swift and the Church of Ireland, 1710–24 (Portland/Oregon 2001).
  50. David George Boyce; Robert Eccleshall; Vincent Geoghegan (eds.), Political discourse in seventeenth- and eighteenth-century Ireland. (Basingstoke and New York 2001).
  51. Ann Cline Kelly, Jonathan Swift and popular culture: myth, media and the man. Basingstoke 2002.
  52. Dirk F. Passmann and Heinz J. Vienken, The library and reading of Jonathan Swift: a bio-bibliographical handbook. 4 vols. (Frankfurt 2003).
  53. 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.
  54. Frank T. Boyle, 'Jonathan Swift' [A companion to satire]. In: Ruben Quintero (ed.), A companion to satire (Oxford 2007) 196–211.
  55. 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
  1. D. Laing Purves, A treatise on good manners and good breeding 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 authetic notes, Ed. D. Laing Purves. , Edinburgh, William P. Nimmo & Co. (1880) page 488–489


Project Description

CELT: Corpus of Electronic Texts

Sampling Declaration

The text covers pages 488–489.

Editorial Declaration


Text has been proof-read once.


The electronic text represents the edited text, with spelling modernised. Swift's practice of capitalizing certain words, or writing them entirely in uppercase was abandoned by the editor who also modernised punctuation.


Direct speech is rendered q.


When a hyphenated word (hard or soft) crosses a line break, the break is marked after the completion of the hyphenated word.


div0=the satire. Paragraphs are marked; page-breaks are marked pb n="".


Names of persons are not tagged. Terms for cultural and social roles are not tagged.

Profile Description

Created: By Jonathan Swift Date range: between 1720 and 1745(?).

Use of language

Language: [EN] The text is in English.
Language: [LA] One word is in Latin.

Revision History

Corpus of Electronic Texts Edition: E700001-020

A treatise on good manners and good breeding: Author: Jonathan Swift


Good manners is the art of making those people easy with whom we converse.

Whoever makes the fewest persons uneasy is the best bred in the company.

As the best law is founded upon reason, so are the best manners. And as some lawyers have introduced unreasonable things into common law, so likewise many teachers have introduced absurd things into common good manners.

One principal point of this art is to suit our behaviour to the three several degrees of men; our superiors, our equals, and those below us.

For instance, to press either of the two former to eat or drink is a breach of manners; but a farmer or a tradesman must be thus treated, or else it will be difficult to persuade them that they are welcome.

Pride, ill nature, and want of sense, are the three great sources of ill manners: without some one of these defects, no man will behave himself ill for want of experience; or of what, in the language of fools, is called knowing the world.

I defy any one to assign an incident wherein reason will not direct us what we are to say or do in company, if we are not misled by pride or ill nature.

Therefore I insist that good sense is the principal foundation of good manners; but because the former is a gift which very few among mankind are possessed of, therefore all the civilized nations of the world have agreed upon fixing some rules for common behaviour, best suited to their general customs, or fancies, as a kind of artificial good sense, to supply the defects of reason. Without which the gentlemanly part of dunces would be perpetually at cuffs, as they seldom fail when they happen to be drunk, or engaged in squabbles about women or play. And, God be thanked, there hardly happens a duel in a year, which may not be imputed to one of those three motives. Upon which account, I should be exceedingly sorry to find the legislature make any new laws against the practice of duelling; because the methods are easy and many for a wise man to avoid a quarrel with honour, or engage in it with innocence. And I can discover no political evil in suffering bullies, sharpers, and rakes, to rid the world of each other by a method of their own; where the law hath not been able to find an expedient. As the common forms of good manners were intended for regulating the conduct of those who have weak understandings; so they have been corrupted by the persons for whose use they were contrived. For these people have fallen into a needless and endless way of multiplying ceremonies, which have been extremely troublesome to those who practise them, and insupportable to everybody else: insomuch that wise men are often more uneasy at the over civility of these refiners, than they could possibly be in the conversations of peasants or mechanics.

The impertinencies of this ceremonial behaviour are nowhere better seen than at those tables where ladies preside, who value themselves upon account of their good breeding; where a man must reckon upon passing an hour without doing any one thing he has a mind to; unless he will be so hardy to break through all the settled decorum of the family. She determines what he loves best, and how much he shall eat; and if the master of the house happens to be of the same disposition, he proceeds in the same tryrannical manner to prescribe in the drinking part: at the same time, you are under the necessity of answering a thousand apologies for your entertainment. And although a good deal of this humour is pretty well worn off among many people of the best fashion, yet too much of it still remains, especially in the country; where an honest gentleman assured me, that having been kept four days, against his will, at a friend's house, with all the circumstances of hiding his boots, locking up the stable, and other contrivances of the like nature, he could not remember, from the moment he came into the house to the moment he left it, any one thing, wherein his inclination was not directly contradicted; as if the whole family had entered into a combination to torment him.

But, besides all this, it would be endless to recount the many foolish and ridiculous accidents I have observed among these unfortunate proselytes to ceremony. I have seen a duchess fairly knocked down, by the precipitancy of an officious coxcomb running to save her the trouble of opening a door. I remember, upon a birthday at court, a great lady was utterly desperate by a dish of sauce let fall by a page directly upon her head-dress and brocade, while she gave a sudden turn to her elbow upon some point of ceremony with the person who sat next her. Monsieur Buys, the Dutch envoy, whose politics and manners were much of a size, brought a son with him, about thirteen years old, to a great table at court. The boy and his father, whatever they put on their plates, they first offered round in order, to every person in the company; so that we could not get a minute's quiet during the whole dinner. At last their two plates happened to encounter, and with so much violence, that, being china, they broke in twenty pieces, and stained half the company with wet sweetmeats and cream.

There is a pedantry in manners, as in all arts and sciences; and sometimes in trades. Pedantry is properly the overrating of any kind of knowledge we pretend to. And if that kind of knowledge be a trifle in itself, the pedantry is the greater. For which reason I look upon fiddlers, dancing-masters, heralds, masters of the ceremony, &c. to be greater pedants than Lipsius, or the elder Scaliger. With these kind of pedants, the court, while I knew it, was always plentifully


stocked; I mean from the gentleman usher (at least) inclusive, downwards to the gentleman porter; who are, generally speaking, the most insignificant race of people that this island can afford, and with the smallest tincture of good manners, which is the only trade they profess. For being wholly illiterate, and conversing chiefly with each other, they reduce the whole system of breeding within the forms and circles of their several offices: and as they are below the notice of ministers, they live and die in court under all revolutions with great obsequiousness to those who are in any degree of favour or credit, and with rudeness or insolence to everybody else. Whence I have long concluded, that good manners are not a plant of the court growth: for if they were, those people who have understandings directly of a level for such acquirements, and who have served such long apprenticeships to nothing else, would certainly have picked them up. For as to the great officers, who attend the prince's person or councils, or preside in his family, they are a transient body, who have no better a title to good manners than their neighbours, nor will probably have recourse to gentlemen ushers for instruction. So that I know little to be learned at court upon this head, except in the material circumstance of dress; wherein the authority of the maids of honour must indeed be allowed to be almost equal to that of a favourite actress.

I remember a passage my Lord Bolingbroke told me; that going to receive Prince Eugene of Savoy at his landing, in order to conduct him immediately to the Queen, the prince said, he was much concerned that he could not see her Majesty that night; for Monsieur Hoffman (who was then by) had assured his Highness that he could not be admitted into her presence with a tied-up periwig; that his equipage was not arrived; and that he had endeavoured in vain to borrow a long one among all his valets and pages. My lord turned the matter into a jest, and brought the Prince to her Majesty; for which he was highly censured by the whole tribe of gentlemen ushers; among whom Monsieur Hoffman, an old dull resident of the Emperor's, had picked up this material point of ceremony; and which, I believe, was the best lesson he had learned in five-and-twenty years' residence.

I make a difference between good manners and good breeding; although, in order to vary my expression, I am sometimes forced to confound them. By the first, I only understand the art of remembering and applying certain settled forms of general behaviour. But good breeding is of a much larger extent; for besides an uncommon degree of literature sufficient to qualify a gentleman for reading a play, or a political pamphlet, it takes in a great compass of knowledge; no less than that of dancing, fighting, gaming, making the circle of Italy, riding the great horse, and speaking French; not to mention some other secondary, or subaltern accomplishments, which are more easily acquired. So that the difference between good breeding and good manners lies in this, that the former cannot be attained to by the best understandings, without study and labour; whereas a tolerable degree of reason will instruct us in every part of good manners, without other assistance.

I can think of nothing more useful upon this subject than to point out some particulars, wherein the very essentials of good manners are concerned, the neglect or perverting of which doth very much disturb the good commerce of the world, by introducing a traffic of mutual uneasiness in most companies.

First, a necessary part of good manners, is a punctual observance of time at our own dwellings, or those of others, or at third places, whether upon matter of civility, business, or diversion: which rule, though it be a plain dictate of common reason, yet the greatest minister I ever knew was the greatest trespasser against it; by which all his business doubled upon him, and placed him in a continual arrear. Upon which I often used to rally him, as deficient in point of good manners. I have known more than one ambassador, and secretary of state with a very moderate portion of intellectuals, execute their offices with good success and applause, by the mere force of exactness and regularity. If you duly observe time for the service of another, it doubles the obligation; if upon your own account, it would be manifest folly, as well as ingratitude, to neglect it. If both are concerned, to make your equal or inferior attend on you, to his own disadvantage, is pride and injustice.

Ignorance of forms cannot properly be styled ill manners; because forms are subject to frequent changes, and consequently, being not founded upon reason, are beneath a wise man's regard. Besides, they vary in every country; and after a short period of time, very frequently in the same; so that a man who travels, must needs be at first a stranger to them in every court through which he passes; and perhaps at his return, as much a stranger in his own; and after all, they are easier to be remembered or forgotten than faces or names.

Indeed, among the many impertinences that superficial young men bring with them from abroad, this bigotry of forms is one of the principal, and more prominent than the rest; who look upon them not only as if they were matters capable of admitting of choice, but even as points of importance; and are therefore zealous on all occasions to introduce and propagate the new forms and fashions they have brought back with them; so that, usually speaking, the worst bred person in the company is a young traveller just returned from abroad.