Miscellanies in five essays ... the four last by way of dialogue / by Jeremy Collier ...

A MORAL ESSAY Concerning CLOATHS.

Philot.

PHilalethes, I'm glad to meet you again; Where have you been this long time?

Philal.

Sometimes not just where I would be: But now I have no rea∣son to complain; for I always think my self well, when I am with a Friend.

Philot.

I must have half an hours Con∣versation with you before we part.

Philal.

You oblige me extreamly. I was afraid your time had been preingaged to those Gentlemen and Ladies you parted with at the Coach; I heard them desire you not to stay long. By their Habit and Equi∣page they seem to be Persons of Condition, and therefore you know the Appointment must be well remembred?

Philot.

Leave that to me. But by the way, I thought you laid somewhat of an Accent upon their Habit; were they too Fine for you?

Philal.

They may be so for themselves for ought I know.

Philot.

I perceive you are for making Prize of me again. I remember what mor∣tifying Discoveries you made at our last Meeting. I wish you had kept your Cyni∣cal Truths to your self; for I'm sure my Mistakes were much more Entertaining.

Philal.

It seems they were Truths then.

Philot.

Yes. And that's it which vexes me; for now I have much ado to keep my self in my own good Opinion.

Philal.

I'm sorry you should be in love with a Delusion, especially when you know it to be such. Fevers and Intemperance bring a great many gay Fancies with them; and yet they are not counted any of the Blessings or Ornamentals of Life.

Philot.

Happiness is Happiness; whether 'tis founded in Reason or Imagination, 'tis all a Case to me, provided I have a vigorous Sence of it. Nay, in my Judgment, those which you call the Satisfactions of Fancy, are the better of the two. They are more at Command than the other; and stand in no need of a Foreign Supply. The want

of Tools and Materials, if the Model is an∣swered, is a Commendation to the Work∣man. To make so fine a Something out of Nothing, has some resemblance to Creation: So that if this way has as much Pleasure in the Effect, it seems to have more of Magni∣ficence in the Cause.

Philal.

I grant you, if a Man could be always dreaming of Paradise: The Dream would go a great way towards making the Thing. But alass! the visionary Pleasure will quickly disappear. The agreeable part of the Fit won't last; therefore let us get rid of it as soon as may be. The longer it continues, the worse and the weaker 'twill leave us. We may, like the Romans, deify a Disease, if we please; but if we expect any return of the Worship, we shall be Mi∣staken.

Philot.

I tell you I came off with Loss the last Rencounter: And now by your sur∣veying me from Head to Foot, I find you think I have too much of Expence and Cu∣riosity about me; but if you expect to dis∣pute my Cloaths off my Back, you will be disappointed.

Philal.

I have no desire you should turn either Adamite, or Quaker; but yet I be∣lieve some People throw away too much Mo∣ney, and Inclination, upon these Things.

Philot.

You seem to forget that the Di∣stinctions of Rank and Condition cannot be kept up, without something Extraordinary in this kind. And unless this be done, Go∣vernment must suffer.

Philal.

For all that, Noah had large Do∣minions, and, for ought appears, kept his Subjects in good Order without any great Assistance from the Wardrobe.

Philot.

But Princes Subjects are not so near of Kin to them now; and therefore not so easily Governed.

Philal.

We will Dispute no farther about Princes: Besides, I grant the World is alter'd, and am willing to make an Allowance upon that Score.

Philot.

I shall proceed upon your Con∣cession. And endeavour to prove in the

First place, That Richness of Habit is not only Lawful but Convenient, for those who are possessed of publick Charges; espe∣cially when they execute their Office▪ For the People generally take their Mea∣sures more from the Appearance than the Reason of Things. Their Apprehensions are so disposed, that they think nothing Great but what is Pompous, and Glitters upon the Senses. If their Governours had not some Advantage of them in Figure; they would be apt to overlook their Character, and forget their Distance.

Philal.

I have no Intention to argue a∣gainst Gold Chains, Velvet Caps, or Sables, or any Thing of this Nature; but granting this Furniture may be somewhat of a Guard to Authority, yet no publick Person has any Reason to value himself upon it. For the Design of this Sort of State is only to com∣ply with the Weakness of the Multitude. 'Tis an innocent Stratagem to deceive them into their Duty, and to awe them into a just Sense of Obedience. A great Man will rather contemn this kind of Finery, than think himself considerable by it. He will rather be sorry that his Authority needs the Support of so little an Artifice, and depends in any measure upon the use of such Trifles. To stoop to the vulgar Notion of Things, and establish ones Reputation by counterfeit Signs of Worth, must be an uneasy Task to a noble Mind▪ Besides, we are not to think the Magistrate cannot support his Office without Fine Cloaths. For if he is furnish'd with general Prudence, with Abilities par∣ticular to his Business, and has a competent share of Power, he needs not doubt his In∣fluence over the People.

Philot.

Pray what do you think of private Quality? I hope you don't intend to strike us out of all Distinction, to run all Metals together, and make a Sort of Corinthian Brass of us.

Philal.

By no means. However, your Argument must abate farther upon this Head. For Quality, separated from Autho∣rity, is sufficiently maintained by Title, Arms, and Precedency: This is enough to keep up Distinction, and to encourage Indu∣stry and Merit. There is no necessity for Persons, without Jurisdiction, to march al∣ways with Colours displayed. It seems more agreeable that they should conceal, than make a needless Ostentation of their Wealth. Would it not look odly in a Souldier to give in a History of his Valour and Conduct in Conversation? Or for a Man of Learning to make Harangues upon his own Parts and Performances, and tell the Company how ignorant they are in respect of him?

Philot.

That would be a little Fulsom I confess; But is the Case the same?

Philal.

Much at one, in private Persons. For them to appear Pompous in Equipage, or Habit, is but a vain-glorious Publishing their own Grandeur, a silent Triumphing over the Inferiority of others, and is in ef∣fect to proclaim themselves extraordinary People. Whereas a modest Man, if he was somewhat taller than his Neighbours, would chuse to shrink himself into the Dimen∣sions of the Company, and be contented ra∣ther to loose something of his own Stature,

than to upbraid them with the Littleness of theirs.

Philot.

What, because a Lord of a Man∣nour has not always a Commission, must he be allowed no better Cloaths than a Cot∣tager?

Philal.

Yes. There may be some Diffe∣rence, and yet it needs not be very Ex∣pensive. A Gentleman's Mien and Beha∣viour is sufficient to discover him, without any great dependance upon Shops and Tay∣lors. After all, the best way of distinguish∣ing, is by the Qualities of the Mind. Let Persons of Condition strive rather to be ri∣cher in their Disposition than the Vulgar: Let them put on a better Humour, wear a finer Understanding, and shew a more shi∣ning Fortitude: Let them appear remarkably Just, Inoffensive, and Obliging. This is the way to be nobly Popular, and gives them the Hearts, as well as the Ceremony, of their Inferiors.

Philot.

How must they spend their Estates, they cannot Eat and Drink them all?

Philal.

However, they seem willing e∣nough to try their Skill; and I believe the Experiment succeeds sometimes. But to your Question: Was the Surplusage of Wealth employed in charitable Uses, and Entertainments soberly Hospitable, I con∣ceive

it would run in a more proper Cha∣nel. Did Men lay out their Abilities in the Service of Religion, and for the promoting of Arts and Knowledge, how might they advance the Prosperity and Glory of a Na∣tion this way? How much Wiser, and Ea∣sier, and Richer, might they make their In∣feriours? And as they would be more bene∣ficial to their Country, so they would serve the Designs of Greatness much more effec∣tually. Such a generous Use of Fortune, would give Lustre to their Reputation; and make the World look with Wonder and Re∣gard upon them. How would it raise a declining Interest to its former Height, and with what Advantage convey their Memo∣ries to Posterity? But to return; Richness of Habit is not only unnecessary to keep up the Distinction of Degrees, but insufficient. For where there are no Sumptuary Laws to confine the Condition of Persons, and ascer∣tain the Heraldry of the Wardrobe, every one has the Liberty of being as Expensive, and Modish as he pleases. And accordingly you may observe that ordinary People, when they happen to abound in Money and Va∣nity, have their Houses and Persons as rich∣ly Furnished, as those who are much their Superiours. There are other Instances in which methinks these things are a little mis∣placed.

Philot.

As how?

Philal.

Why, to see Gold and Scarlet condemn'd to Liveries, the Coach-box fur∣nish'd like the Council Chamber, and the Hor∣ses wear as good Velvet as the Company, is methinks not very agreeable. This Prosti∣tution of Finery is enough to make it nau∣seous, and to ruin its Reputation to all In∣teats and Purposes.

Philot.

When you have said all, A good Suit does a Man Credit, and puts People in mind of paying him a proper Respect. And since others esteem me upon this Account, I ought to follow their Opinion. For why should I think my self wiser than the Ma∣jority of Mankind? Singularity seems to have always a Spice of Arrogance in it.

Philal.

You are wonderfully resigned in your Understanding; I guess the Occasion, and shall endeavour to disappoint your Hu∣mility. For notwithstanding your Majority, I conceive the Reasons of things are rather to be taken by Weight than Tale: And if so, fine Cloaths will signify nothing in the Value of a Man, because they are but Signs of Wealth at the best, which generally speak∣ing is no more an Argument of Worth, than of the contrary. And as Cloaths don't sup∣pose a Man considerable, so neither can they make him so. This will appear if we exa∣mine

either the Materials of which they consist, or the Art and Curiosity which is shewn in the Fashioning of them. The Matter of which a rich Habit consists, is either the Skins of Beasts, the Entrails of Worms, the Spoils of Fishes, some shining Sand or Pebles, which owe their humble Original to the Dirt. And is it not a ridi∣culous Vanity to value our selves upon what we borrow from Creatures below Reason and Life? In short, either they are a real Advantage, or not: If they are, they prove our Dependance upon inferiour Things; which ought to be a mortifying Conside∣ration, unless we can be proud of Beggary▪ If they are not, then to dote on them is a Sign we are sunk beneath our proper Le∣vel; that we admire Trifles, and disgrace the Dignity of our Nature. To see these insignificant Ornaments valued at so great a Rate, and preferred to the Necessaries of Life, is no small Disparagement to the Un∣derstandings of Men, and is an Argument of the Littleness and Degeneracy of our Kind. One would think he that has the Liberty of looking upon the Sun and Moon for No∣thing, would never purchase the Glimmer∣ings of a Peble at so high a Price.

Philot.

I find you imagine Pearls were made only for Cordials, and that Diamonds

and fit for nothing but Bartholomew-Babies to sparkle in. But I believe the Iewellers would do well enough, if they had nothing but your Philosophy to damp their Trade.

Philal.

That may be. But what if I can prove that the Price of them is kept up by Imagination and ill Humour, and that the very Reason which makes them Dear, ought to make them Cheap.

Philot.

Let's hear.

Philal.

You may observe then that most of these Ornaments owe their Value to their Scarcity. For if they were common, those who most admire them would be ready to throw them away. Tertullian (de Habit. Muliebr.) observes, that some People bound their Malefactors in Chains of Gold. And if a Man's Crime was very Notorious, they would make him as fine as a General Of∣ficer.

Philot.

I suppose they were Sir Thomas Moor's Vtopians. A pretty Devise! 'Tis pity Whitehall was not plundered to Orna∣nament Newgate!

Philal.

Tertullian observes farther, That Diamonds and Rubies were little esteemed by the Eastern Nations, where they were the Growth of the Country. So that I suppose when the Parthian Children, and Milk-maids, had worn them till they were

weary, they were bought up for the Ro∣man Ladies.

Now to be fond of any thing purely be∣cause it is uncommon, because the genera∣lity of Mankind wants it, is an ill-natured Pleasure, and arises from an unbenevolent and ungenerous Temper.

Philot.

Pray what do you think of the Artificial Improvement, is not a rich Dress an Addition to the Wearer upon this Ac∣count?

Philal.

Not at all. 'Tis true, the Refi∣ning upon what was more imperfectly be∣gun by Nature, the graceful Disposition of the Parts, and the judicious Mixture of Co∣lours, are Arguments of Industry and Inge∣nuity; but then this Commendation does not belong to those that buy them. If the meer Wearing them is any ways Creditable, it is because the Taylors, &c. are the Foun∣tains of Honour.

Philot.

I grant you those People make them, but the Suiting them is above their Talent. None but Persons of Condition can hit this Point. Indeed they have a great Delicacy and Exactness in their Fancy: They pitch upon nothing that is Tawdry and Mechanick, Staring, or ill Matched. One may know a Gentlewoman almost, as well by seeing her chuse a Mantua, or a Ribon, as by going to Garter, or Clarencieux.

Philal.

The mixing of Light, and Shade, handsomely, looks like a Genius for Pain∣ting: And that is the most you can make of your Observation. To go on with you: I shall venture to add, That for private Persons to expect an unusual Observance up∣on the Account of fine Cloaths, argues them conscious of their own little Worth, and that the greatest part of their Quality comes out of the Dressing Room. Having nothing to prefer them to the Esteem of the Judi∣cious, they are contented to take up with the Ceremony of the Ignorant: And with a little Glitter, and Pageantry, draw the ga∣zing, unthinking Mobile to admire them. Now to desire Respect where we have no Jurisdiction, purely upon our own Account, is an Argument either of a weak Judgment, or weak Pretences. If we understood the true Grounds of Esteem; If we were well stock'd with Abilities, or good Actions, to entertain us at home; we should not make our selves so mean, as to let our Satisfac∣tions depend upon the Reverences of the Ig∣norant, or Designing. Besides, to delight in the Submissions of others, is a certain Sign of Pride. This supposes that we are not so much pleas'd with our own Station, as with looking down, and seeing our Neigh∣bours as we fancy in a worse Condition than

our selves. Whereas a generous Mind has its Happiness encreased by being Commu∣nicated.

Philot.

I suppose your Artillery may be almost spent by this time.

Philal.

I was going to tell you, that Rich Cloaths are accounted unsuitable to old Age, which is a farther Proof of their Insignifi∣cancy. That Age which is most remark∣able for Wisdom and Temper; which is par∣ticularly honoured with the Weight of Busi∣ness, and Dignity of Office; and has deser∣vedly the greatest Regard paid it: That Age, I say, chuses to appear in a plain, unorna∣mented Guarb. Whereas were fine Cloaths marks of true Honour; were they Orna∣ments great enough for a Man's Reason to delight in, the wisest part of the World would not go without them: Especially since the Decays of Nature give so fair a Plea for the Assistances of Art. There can∣not be a greater Disparagement to this sort of Finery, than its being refused by that Age which seems to need it most; and if it was Considerable best deserves it. Since Men at the Height of Discretion are asha∣med of these Additions; this is a convin∣cing Proof that they are Childish and Tri∣fling, and fittest for those who carry more Body than Soul about them.

Philot.

Your Inference is, That there should be a Resemblance between Age and Habit; and that a Finical old Spark, can never be in the Fashion.

Philal.

Right. For old People to set up for Mode and Dressing is a nauseous Piece of Vanity. Indeed, when we come into the World first, 'tis not so remarkable an Im∣prudence, if we misplace our Esteem, and make an indiscreet Choise. 'Tis no wonder if we stick upon a gaudy Outside, when we are not sharp enough to look through it. When our Minds are unfurnished with Ma∣terials for Thinking, and scarce strong enough to wield a rational Pleasure, they are apt to divert themselves with the Amusements of Sense. But when we have run through the Experience of many years, and had so many Opportunities of Improvement: When our Reason is grown up to Maturity, and we are supposed to have made our last Judg∣ment upon Things: When every thing we say or do, should have an Air of Gravity and Greatness in it; then to dote upon Trifles, is a shrewd Sign that our Minds are no less decay'd than our Bodies. It looks as if we were ashamed of making any Pretences to Wisdom, and betrays an impotent desire of returning to the Extravagance of Youth.

Philot.

After all your Strictness, I hope you have some Reserve of Liberty for Women.

They have the Excuses of Custom, the Agrea∣bleness of Figure, and the Inclinations of Sex, to plead in their behalf. Besides, I am told St. Augustine (Ep. 245. Tom. 2.) abates very much of the Rigour of your Tertullian, and speaks with great Moderation upon the Point.

He thinks Fine Cloaths ought not to be forbidden married Women, who are obliged to please their Husbands.

And if they may use this Expedient to please them when they have them; why may they not do it that they may please to have them? Why may not the same little Charm be practised to Begin, as well as to Entertain the Relation?

Philal.

With all my Heart; let St. Au∣gustine's Indulgence pass. But 'tis my humble Opinion they should keep their Inclinations unengaged. They would do well not to dress their Fancy, nor wear their Fi∣nery in their Head, nor think their Af∣ternoon Quality better than their Mor∣ning. For when a Woman is once smit∣ten with her Drapery, Religion is com∣monly laid aside; or used moreout of Cu∣stom than Devotion. When her gover∣ning Passions lye this way, Charity is dis∣abled, and Good-nature fails, and Justice is overlook'd, and she is lost to all the noble Purposes of Life. How often are Re∣lations

neglected, Tradesmen unpaid, and Servants stinted to mortifying Allowances for the Support of this Vanity? How pat∣ched and ununiform does it make the Fi∣gure of some Families? And what a dis∣agreable Mixture of Poverty and Riches do we see sometimes within the same Walls? These Excesses make them forget the Com∣passion of their Sex, and the Duties of their Station. They Rob the Necessities, and Fourish in the Penance, and Wear that which should have been the Flesh and Bloud of their own Retinue.

Philot.

What do you think of those be∣low the Gentry, ought they not to be some∣what Frugal, and Unpretending in their Ap∣pearance?

Philal.

Truly I think the Taylor should take Measure of their Quality, as well as of their Limbs. For those who make their Cloaths much better than their Condition, do but expose their Discretion. Persons of Quality have some little Colour for their Vanity: But as for others, they have no∣thing to say for themselves. In them it looks like a Levelling Principle; like an ille∣gal Aspiring into a forbidden Station. It looks as if they had a mind to destroy the Order of Government, and to confound the Distinctions of Merit and Degree. In a

word, At this rate of Management, a Man looses his Wealth, and Reputation at the same time, makes himself expensively Ri∣diculous, and over-shoots Extravagance it∣self.

Philot.

My Time is up, I must leave you.

Philal.

Adieu.