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.”
