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A real and interior disdain of fashion and ceremony, is indeed, not very often to be found: much the greater part of those who pretend to laugh at foppery and formality, secretly wish to have possessed those qualifications which they pretend to despise; and because they find it difficult to wash away the tincture which they have so deeply imbibed, endeavour to harden themselves in a sullen approbation of their own colour. Neutrality is a state, into which the busy passions of man cannot easily subside; and he who is in danger of the pangs of envy, is generally forced to recreate his imagination with an effort of comfort.

Some, however, may be found, who, supported by the consciousness of great abilities, and elevated by a long course of reputation and applause, voluntarily consign themselves to singularity, affect to cross the roads of life because they know that they shall not be jostled, and indulge a boundless gratification of will because they perceive that they shall be quietly obeyed. Men of this kind are generally known by the name of Humourists, an appellation by which he that has obtained it, and can be contented to keep it, is set free at once from the shackles of fashion: and can go in or out, sit or stand, be talkative or silent, gloomy or merry, advance absurdities or oppose demonstration, without any other reprehension from mankind, than that it is his way, that he is an odd fellow, and must be let alone.

This seems to many an easy passport through the various factions of mankind; and those on whom it is bestowed, appear too frequently to consider the patience with which their caprices are suffered as an undoubted evidence of their own importance, of a genius to which submission is universally paid, and whose irregularities are only considered as consequences of its vigour. These peculiarities, however, are always found to spot a character, though they may not totally obscure it; and he who expects from mankind, that they should give up established customs in compliance with his single will, and exacts that deference which he does not pay, may be endured, but can never be approved.

Singularity is, I think, in its own nature universally and invariably displeasing. In whatever respect a man differs from others, he must be considered by them as either worse or better: by being better, it is well known that a man gains admiration oftener than love, since all approbation of his practice must necessarily condemn him that gives it; and though a man often pleases by inferiority, there are few who desire to give such pleasure. Yet the truth is, that singularity is almost always regarded as a brand of slight reproach; and where it is associated with acknowledged merit, serves as an abatement or an allay of excellence, by which weak eyes are reconciled to its lustre, and by which, though kindness is not gained, at least envy is averted.

But let no man be in haste to conclude his own merit so great or conspicuous, as to require or justify singularity: it is as hazardous for a moderate understanding to usurp the prerogatives of genius, as for a common form to play over the airs of uncontested beauty. The pride of men will not patiently endure to see one, whose understanding or attainments are but level with their own, break the rules by which they have consented to be bound, or forsake the direction which they submissively follow. All violation of established practice implies in its own nature a rejection of the common opinion, a defiance of common censure, and an appeal from general laws to private judgment: he, therefore, who differs from others without apparent advantage, ought not to be angry if his arrogance is punished with ridicule; if those whose example he superciliously overlooks, point him out to derision, and hoot him back again into the common road.