LITMIR.BIZ

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friend and poetical satirist defended himself in encounter of wit with a bantering opponent? "How do we know," said he, "but that our vices may be our persecuted virtues." "Slovenry," Eusebius, is a persecuted virtue. It is a tone and virtue that unbends, loosens the stiffness of the social body, liberates it from the strict tie of an awkward formality, and is to the whole of society what variety is in the dress in an individual – a happy relief, without which there would be too much monotony. The philosopher who made his bow to the jewelled and richly dressed man, and thanked him for the sight, and the trouble he took in putting on and bearing such a costly suit, should have been thanked, in his turn, for acting the foil, the contrast, which made the finery so conspicuous. If we were all dressed up kings and queens – were all the world to wear a lord mayor's livery, there would be no show to see. It is the intermixture, the great variety, that makes the exhibition, which is only then complete when it has a little dash of slovenry. What a sorry picture it would be that should have all bright colours! the finest carnation is best set off with a little adjacent umber. You would no more wish to see people in the streets all dressed alike, than you would wish to see the streets all alike, and every house like another. Nature dresses not after this one millinery. In the richest corn field, it is not every blade, and ear, and stalk, that is equally broad, full, and straight. Some have a kind of slovenly lying off from others, a grace, the very purposed gift of Nature, to entice the eye to a more curious and nice selection, whereby to discover the infinite degrees of beauty, that all united make the whole perfection. The precision of the tall and upright stalk is the more strongly marked in its strength, by the decoration of its neighbour – and how beautifully do a few clustered together plume off their individual irregularity into a graceful shape! Has not the tangled hedge its own beauty even when it "putteth forth disordered twigs?" You would not bear all pruned to one smooth fashion. The finery of Nature's robes makes but a small part of her wardrobe; she hath her ordinary wear, and even when she putteth on her mantle of the richest green, she trims it sparingly – and that for the most part with a loose lacery of unobtrusive jasmine and vine-weed. And the nature that bids all the garniture of earth thus grow variously in richness, in moderation, and in a sweet and humble disorder, putteth it into man's mind; for he is doomed to dress himself, so as to follow her law; – and thus it is, that in any given number of persons you shall see some few endowed with this natural gift and grace of slovenry. And that careless, modest, unassuming part in the arabesque ornament of life, you and I, Eusebius, are intended to perform. One character for the harlequin, another for the clown, and we must have the lean and slippered pantaloon – and there must be some one besides, my good friend, to play the fool too, or the stage will not be well filled, nor the comedy of life well performed, nor the spectators well pleased.

      Take, Eusebius, which part you please, – you will ultimately fall into your natural character, and however you may shift a little with age, you will ever have a hankering after "one more last appearance" in motley. I doubt if the daily moving scene would be perfect without the beggar's rags. Their loose uncared for freedom, the independence of an escape beyond the limits of poverty, which, says the satirist, makes men ridiculous, floating in the wind or drooping in the rain, alike defying and disregarding the better or the worse of fortune, have their moral as well as pictorial use and dignity too in the panorama. The beggar's negligence is the running commentary on the rich man's anxieties. All is right in its place; you have only to look and admire the show. The grandest cathedrals, with their ornamented towers or spires seeking heaven as their own, are not always the worse for a contiguous poverty of humble dwellings, which they do but seem to take under their sacred protection; and thus the low elevates still more the great. You and I may be well content, by the lowness of our apparel, to magnify the magnificent; only, I confess that when I find myself standing as a foil to one of our rough-haired, be-whiskered and bearded fops, I do sometimes feel inclined to throw a nut in his way to see if he be a monkey or a man. One would not wish to be showman to the brute. The contempt of the fop is of little moment; and here I cannot but think Anacharsis was wrong, when he proposed to himself to leave Greece on account of the derision cast upon him for his dress.

      I admire your offering the example of Aristippus, as an inducement to quit the character of the sloven. You say he accepted a rich robe; but you must remember that the wiser Plato refused it. Besides, it was in the philosophy of Aristippus to take either part, and to appear fop or sloven as his humour pleased him, or convenience led him. "Omnis Aristippum decuit color," says Horace; and let me suggest that color must have meant, not color vitæ, (or if it so be, it is a metaphor from the thing,) but the colour of his cloth – black, perhaps, turned brown – seedy. He was certainly one to "cut his coat according to his cloth." Diogenes in his rags and his tub was a coxcomb – one would not be like him; he tricked up his poverty, to be observed, and looked at, and admired, quite as much as any other coxcomb would trick out his fashion for the eye. When he desired Alexander to step aside, not to interpose his person between him and the sun, it was but a self-magnifying vanity, that his filthy rags might be the more conspicuous and set off in the splendour of a new light, as conceited religionist sects have done, calling aloud for the finger of scorn to point at the filthy rags of their own flesh and blood; vilifying their bodily man, that their unfleshed and spiritual selves might be seen by that glass through which they bid you look, to rise above and shine in the new light of their own glorification – an idea which they have borrowed from those picture-cherubs, who, only heads and wings, seem altogether to have dropped their bodies and enveloped themselves in a smoky and cloudy vapour peculiarly their own. And truly, Eusebius, I am apt to agree with you, when we see these congregated saints of the New Calendar, and to join in their personal vilification, and to think that merely heads and wings might offer a more salutary odour of sanctity than that which you say you have ever found too pungent in the "Rag Fair" of their New-Paradise Row.

      And your Aristippus was not quite to my mind; for though there was a show of wisdom in his carelessness, it was the very show that was displeasing, and the easy putting on of other men's tastes and opinions, as if he himself was as changeable as they. Does not the confirmed sloven appear to be actuated by a nobler kind of philosophy, who, with a soul bent, as man's should be, on durability, resisting to the utmost a common, degrading, and visible mutability, and seeing how changeable a thing fashion of any kind is, and how unworthy a thing it is to become to-morrow utterly unlike what he is to-day, and to be to-day what he was not yesterday, despises these shiftings and changes, – these fittings on and takings off, – these ever-varying metamorphoses that so unman him, and rests with a firm disregard of appearance, which, if unsteady, must be false to the character that is or should be within him; and if it be not false, is but the greater shame, and fixes the instability upon his mind? Is it not a kind of blot upon the fair profession of respect and reverence, to stoop and put on the livery of a fashion which leads you up to the portraits of your ancestors, and bids you turn to ridicule their attire, and perhaps makes you laugh at the father who begat you? – or subject yourself to a like disgrace, by imagining them to be looking down from the walls in contempt upon yourself, and that the fading colours blush for you? I have heard a neighbour tell of a friend of his, who had done great things, in a worldly sense, for his family, and who, wishing to stand well in the eyes of his posterity, with an affectionate reminiscence had his portrait taken in his wedding-suit. But after this, going to a play, and seeing the counterpart upon the stage, he bethought him that such might be the case with his suit, – that it might be sold, and go to the theatrical wardrobe: so, as he said, to save his posterity the disgrace of casting contempt or ridicule upon one who had done so much for them, he had the dress painted out, and left it in his will, that the real wedding-suit should be buried with him. Indeed, it is recorded of a gentleman about a century ago, who, having a very goodly show of ancestors, was so shocked at the unfashionable appearances of his Vandykes, that he had the fashionable bob-wigs of the day put upon them all.

      And this, Eusebius, reminds me to speak of painters, who in nothing are more at a loss than in what manner to dress their sitters. They have almost all come to the conviction at last, that a kind of slovenly undress is the best, and are sure to adopt it, unless by particular desire, and to commemorate official consequence, the robes and chain of a lord mayor are required, at an extra charge, or the solemn look of one who is nobody must be removed from asinine insignificance by a great quantity of fur, or a red curtain suspended from a marble column in the open air. Sculptors take a bolder step, and, with a taste that does credit to their sagacity, give

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