The student of manners might find an interesting field in noting how, in
our Occidental civilizations, fluctuations of opinions, of morals, and of
literary style have been accompanied by more or less significant
exhibitions of costumes. He will note in the Precieux of France and the
Euphuist of England a corresponding effeminacy in dress; in the frank
paganism of the French Revolution the affectation of Greek and Roman
apparel, passing into the Directoire style in the Citizen and the
Citizeness; in the Calvinistic cut of the Puritan of Geneva and of New
England the grim severity of their theology and morals. These examples
are interesting as showing an inclination to express an inner condition
by the outward apparel, as the Quakers indicate an inward peace by an
external drabness, and the American Indian a bellicose disposition by red
and yellow paint; just as we express by red stripes our desire to kill
men with artillery, or by yellow stripes to kill them with cavalry. It is
not possible to say whether these external displays are relics of
barbarism or are enduring necessities of human nature.

The fickleness of men in costume in a manner burlesques their shifty and
uncertain taste in literature. A book or a certain fashion in letters
will have a run like a garment, and, like that, will pass away before it
waxes old. It seems incredible, as we look back over the literary history
of the past three centuries only, what prevailing styles and moods of
expression, affectations, and prettinesses, each in turn, have pleased
reasonably cultivated people. What tedious and vapid things they read and
liked to read! Think of the French, who had once had a Villon,
intoxicating themselves with somnolent draughts of Richardson. But, then,
the French could match the paste euphuisms of Lyly with the novels of
Scudery. Every modern literature has been subject to these epidemics and
diseases. It is needless to dwell upon them in detail. Since the great