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_UTILE DULCI._
THE NEW-YORK WEEKLY MAGAZINE;
or, Miscellaneous Repository.
+Vol. II.+] +Wednesday, October 5, 1796.+ [+No. 66.+
+On Singularity of Manners.+
There are few people of such mortified pretensions, as patiently to
acquiesce under the total neglect of mankind; nay so ambitious are most
men of distinction, that they chuse to be taken notice of, even far
their absurdities, rather than to be entirely overlooked, and lost in
obscurity, and, if they despair of exciting the attention of the world,
by any brilliant or useful accomplishment, they will endeavour to regain
it by some ridiculous peculiarity in their dress, their equipage or
accoutrements.
But if we must distinguish ourselves from the rest of mankind, let it be
by our intrinsic virtue, our temperance and sobriety, and a
conscientious regard to every relative duty; but as we ought “to think
with the wise, and talk with the vulgar,” let us also act differently
from a great part of the world in matters of importance, but conform to
them in trifles. This is what Seneca so forcibly inculcates in his fifth
epistle to his friend Lucilius.
“I both approve of your conduct, and sincerely rejoice that you
resolutely exert yourself; and, laying aside every other pursuit, make
it your whole study to improve yourself in wisdom and virtue. And I not
only exhort, but earnestly intreat you to persevere in this course.
Give me leave however, to caution you not to imitate those pretended
philosophers, who are more solicitous to attract the notice of the
world, than to make a progress in wisdom; nor to affect any thing
singular in your dress, or in your manner of life. Avoid that
preposterous ambition of gaining applause, by your uncouth appearance,
your hair uncombed, and your beard neglected; nor be always declaiming
against the use of plate, of soft beds, or any thing of that kind. The
very name of a philosopher is sufficiently invidious, though managed
with the greatest modesty and discretion.
Suppose we have entered upon our stoical plan, and began to sequester
ourselves from the conversation and customs of the vulgar; let every
thing _within_ be dissimilar; but let our _outward_ appearance be
conformable to the rest of the world. Let not our apparel be splendid or
shewy, nor yet mean or sordid. Let not our plate be embossed with gold;
but let us not imagine, that the mere want of such expensive plate is a
sufficient proof of our frugality. Let us endeavour to live a better
life, not merely a life contrary to that of the vulgar; otherwise,
instead of conciliating the favour of those whom we wish to reform, we
shall excite their aversion, and drive them from our company; we shall
also deter them from imitating us in any thing, when they are afraid
that they are to imitate us in every thing.
The first advantages which philosophy promises are, a just sense of the
common rights of mankind, humanity, and a sociable disposition; from
which advantages, singularity and dissimilar manners will entirely
seclude us. Let us beware, lest those peculiarities by which we hope to
excite the admiration, should expose us to the ridicule and aversion, of
mankind.
Our object is to live according to nature; but to torture our bodies, to
abhor cleanliness in our persons, when attended with no trouble, or
affect a cynical filthiness in our food; this sure is living contrary to
nature. As it is a mark of luxury to hunt after delicacies, to reject
the common unexpensive comforts of life is a degree of madness. Our
stoic philosophy requires us to be frugal, not to mortify ourselves; but
there is such a thing as an elegant frugality. This moderation is what I
would recommend.”
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