_The Vanity of Beauty and Dress._
Nothing is more to be dreaded among young girls, than _vanity_--as they
are born with a violent desire to please. Those roads which conduct
_men_ to authority and fame being shut to _them_; they strive to
be recompensed by the charms of intellect and person: hence flows
their conversation so soft and so insinuating--hence it is that they
aspire, as well to beauty, as to all the exterior graces, and become
passionately fond of dress. A turban or bandeau is of the greatest
importance in their estimation.
This excess is carried farther in our country[10] than in any other.
That volatile disposition so remarkable among us, causes a continual
variety of fashions: so that, to the love of dress is added the love of
novelty, which has strange charms for some people. These two follies
united, reverses all orders and conditions, and corrupts all manners.
As soon as _certain rules_ are done away in respect to our clothes and
furniture, the same irregularity prevails in our conditions. Public
authority cannot settle a "table of particulars:"[11] every one,
therefore, chooses according to his money; or rather, without money,
according to his ambition and vanity.
[10] France.
[11] This is construed in the above manner in preference to "the
table of particular persons:" conceiving that Fenelon means "certain
rules or laws" to be observed in regard to _living_ and _dressing_.
_T._
This passion for splendor ruins families; and the ruin of families
brings with it a corruption of manners. On the one hand, it begets,
in persons of mean extraction, a passion for a large fortune (which
religion assures us is sinful); on the other, among people of quality
who find their resources exhausted, it produces mean and dirty practices
in order to support their extravagance: hence, honor, fidelity,
integrity, and benevolence, (even towards their nearest relatives,) are
extinguished for ever!
These evils arise from the influence of vain women in directing the
fashions; they ridicule those, as antiquated dames, who wish to preserve
the gravity and simplicity of ancient manners.
Be particularly zealous, therefore, to make girls understand how much
more estimable is that honor which flows from an upright conduct and
sound capacity, than that which arises from the elegance and splendor of
dress. Beauty, you may say, deceives the possessor of it much more than
it does those whom it dazzles: it agitates and intoxicates the soul; we
are more foolishly idolising ourselves, than the most passionate lovers
the object of their affection. A few years only make the difference
between a beautiful and ordinary woman. Beauty is not desirable unless
it produces advantageous marriages: and how should it effect this,
unsupported by merit and virtue? A girl, merely beautiful, can only hope
to be united to a giddy young man, with whom she is pretty certain of
misery: on the contrary, her good sense and modesty would cause her to
be sought for by prudent men, sensible of such solid qualifications.
Those whose fame consists only in their beauty, soon become ridiculous:
they approach, without perceiving it, to a certain age in which their
charms begin to fade; still, however, indulging the dear delusion of
self-gratification, when the world has long ago been disgusted with
their vanity. In short, it is as unreasonable to be attached _solely to
beauty_, as to concentrate all merit in strength of body; a maxim, which
barbarians and savages only inculcate.
From beauty let us pass to DRESS. True grace does not depend on a vain
and affected exterior; although propriety, and some little skill may be
shewn in our necessary clothing. But after all, these silks or satins,
which may be pretty enough, can never be considered as ornaments which
_confer_ beauty.
I would even make young girls remark that noble simplicity which appears
in the drapery of _statues_, and in many figures which yet remain of
Grecian and Roman _costume_. They should contemplate the superiority
of hair negligently tied behind, and of the broad folds of a full and
floating drapery. It would also be as well for them to hear painters
and connoisseurs, who possess a true taste for the antique, converse on
these subjects.
In proportion as their understanding rose superior to the prejudices of
fashion, they would hold in contempt those artificial modes of twisting
and curling the hair, and all the paraphernalia of a fashionable woman.
I am aware that one should not wish them to assume an entirely-antique
costume of dress, which would be extravagant, and sometimes indecent:
but they might, without the affectation of singularity, model their
taste on that simplicity of attire, which is so noble, so delightful,
and in all respects conformable to the manners of christians. Make them
observe often, and by times, the vanity and, frivolousness of that mind
which is sacrificed to the inconstancy of fashion.[12] True grace
follows, but never does violence to, nature.
[12] A preceding and subsequent sentence in the original is here
omitted; because it has an allusion to antiquated _high head
dresses_; which are now, I believe, banished not only from France,
but from Europe. The present simple and unaffected mode of female
dress, (with some ridiculous and indelicate exceptions) is in general
very conformable to the taste and advice of Fenelon.
Fashion, however, soon destroys itself: it is perpetually aiming at
perfection, and never finds it; at least, it never stops when it _has_
found it. It would be reasonable enough if all changing and alteration
were to cease after having found perfection, comprising both elegance
and utility: but to change for the sake of changing, appears very much
like sacrificing true politeness and good taste to inconstancy and
confusion! Fashions are frequently founded on mere caprice. Women are
the sole arbitrators of them; and it being difficult to say, who is to
be believed or imitated, the most giddy and least informed seduce and
influence the rest. They neither choose nor leave any thing according
to rule: it is quite sufficient if one thing, though useful, has been
long adopted: it ought to be discarded: and another thing, though
perfectly ridiculous, but having the charm of novelty, is immediately
substituted in its place, and becomes the admiration of all. After
having laid a proper foundation, describe to them the rules of
_christian modesty_. We learn, you will say, that man is born in the
corruption of sin: his body, exposed to a contagious malady, is an
inexhaustible source of temptation to his soul. Our Saviour has taught
us to place all our virtue in fear and distrust of ourselves. Would you,
we may exclaim, hazard your own soul and that of your neighbour by the
indulgence of a foolish vanity? Look, therefore, with horror upon the
exposure of the bosom and all other indecencies! When these absurdities
are even committed without any premeditated passion, they, at least,
savour strongly of vanity, and betray an unbridled desire to please.
Does this variety justify, before God and man, so rash and scandalous
a conduct, and so likely to be imitated by others? This blind passion
of pleasing, is it conformable to a christian character, which should
consider every thing as idolatrous, that perverts the love of God, and
kindles the contempt of his creatures? When such giddy female characters
strive to please--what is their real object? Is it not to excite the
passions of men? And can they regulate these passions when in their
possession? If women go too far, ought they not to be answerable for
the consequences? And do they not always go too far, when their minds
have been but little enlightened? You are absolutely preparing a subtile
and deadly poison, and pouring it on the spectators beneath, and yet you
imagine yourself _innocent_! When you address your pupils in this strong
manner, add to it, the example of those whom modesty has recommended,
and those whom indelicacy has covered with dishonor. Above every thing,
never suffer children's minds to be filled with ideas that suit not with
their condition. Repress severely all their whims and fantasies--shew
them the inevitable danger which follows--and how much they make
themselves despised by wise and discreet people, in thus assuming a
character which does not belong to them.
What now remains to be effected, is, the managing of children of high
and animated spirit. If care be not taken of this, when they have any
vivacity, they intrigue: they wish to speak on every topic: they decide
on works the least calculated for their capacity, and affect, through
extreme delicacy, to be easily fatigued and overpowered. A girl should
never speak but when necessity prompts: and then, with an air of
deference and doubt: they should never even discuss subjects above the
level of a common understanding, how well soever versed in them. Let a
child possess a good memory and vivacity--shew pleasant little turns,
and a facility of _graceful_ eloquence--all these qualifications she
may have in common with a great number of other stupid and contemptible
women. But an exact and uniform conduct--an equal and regulated
spirit--when to be silent, and when to speak--these rare qualifications
will indeed distinguish her among her sex. As to squeamish delicacy and
affectation of _ennui_, she must be repressed in both--by shewing her
that a correct taste and good understanding consist in accommodating
oneself to every thing in proportion to its utility.
Good sense and virtue are alone estimable. These will teach her to
consider disgust and _ennui_, not as a commendable delicacy, but as the
weakness of a diseased mind.
Since one must sometimes associate with gross characters, and mingle in
occupations not altogether congenial--reason, which is the only real
delicacy to be indulged, should instruct us to accommodate ourselves
according to every emergency. An understanding which knows in what true
politeness consists, and practises it, but which aspires to objects
beyond it, in the hope of enjoying more solid attainments--is infinitely
superior to delicate and merely polite characters, who are subject to be
disgusted by their own nicety and refined taste.