But one of the most amusing parts of our author’s work, is his chapter upon coxcombry (fatuité) and though we have frequently seen it discussed in moral works, we did not expect to see this frivolous depravity of our nature honoured with a separate chapter. M. Alibert has thought it deserving of such notice. In the vitiated society of Paris, it seems not a little to have attracted his observation. He has sketched its appropriate traits with great force and precision.
“Coxcombry should find a place in this book, since it is one of the degeneracies (dégénérescence) of human vanity; no other disease has received a denomination more just and more appropriate to its nature. It is, in effect, a sort of mental alienation as worthy of our contempt as our pity; it is the elevation of a weak mind totally void of ideas.
“This affection springs up in the bosom of large and populous cities: above all, of those, corrupted by an excess of civilization. It displays itself especially among young men absorbed in idleness, and fills the void in which their frivolous days are spent, totally lost to reason.
“The coxcomb differs from the vain man in this; vanity troubles itself about the opinion of others, the coxcomb is satisfied with his own. He is always entertaining you with his tastes, his fancies, his accomplishments, &c. Solitude is a load to him; everyday and every hour he must shew himself; he thrusts into every place his consequential personality. The fool sometimes makes dupes, because he often knows how to hold his tongue. But it is not so with the coxcomb. He makes all the world the confidant of his wanderings; you can easily distinguish him by his peremptory tone, and the want of connexion in his conversation , the inconsiderateness of his opinions , the levity of his judgment; the rashness of his censures , the indiscretion of his assertions , the bad taste of his jokes , the false tinsel of his sallies , in fine, by the pretensions of his manners , the familiarity of his address , the egotism of his countenance , above all, by the absurdity of his toilette, the ridiculous solemnity of his attitudes, and the air of constraint which seems to confine him in the narrow dimensions of his dress.
“It is impossible to sympathise with the coxcomb, he is as disagreeable as meddling, for he never scruples to shock either good sense or reason. The coxcomb admires but one thing and that is himself. Does he display any accomplishment? He is a thousand times more satisfied with it, than he who compliments him upon it.
“The proud man exalts himself. The vain man offers himself for admiration; but the coxcomb is only anxious to shew himself. His delight is to be a spectacle. He goes out that his carriage or his horses may be admired, that he may astonish beholders if it is only by the absurdity of his costume. He speaks to his betters with impertinent familiarity. He is delighted to be a hero, [the lion we would say] if it was only of a caricature.” , p. 56.
Our author considers coxcombry as a state of temporary mental alienation, and says, that there are many cases in which it has ended in incurable madness. Generally, marriage and the cares of the world restore the person to a sure state of mind, but not always. He recites one or two instances in which the “alienés” never recovered but ended their days in mad-houses. Yet, if we were to judge by the rule, that he is the happiest who thinks himself so, the coxcomb cannot be said to be unhappy, any more than the madman who believes himself an emperor. La Bruyere has admirably sketched this character in his definitions of the fool, the coxcomb, and the impertinent. 1 , ” The fool,” he says, ” is he who has not wit enough to be a coxcomb. 2 , the coxcomb is he, whom fools take to be a man of merit. 3 , The impertinent is a coxcomb outré. The coxcomb is between the fool and the impertinent, he is composed of both.”
Quoted from: “Art. V. Physiologie des Passions, ou nouvelle doctrine des Sentimens Moraux. Par J. L. Alibert.”. In: Southern Review. Vol. VI, No. XI, August 1830.