“This sort of medical and philosophical dope,” Mr. Boldero went on, “is always very effective, if it’s properly used. The public to whom we are making our appeal is, of course, almost absolutely ignorant on these, or, indeed, on almost all other subjects. It is therefore very much impressed by the unfamiliar words; particularly if they have such a good juicy sound as the word ‘ganglia.’”
“There was a young man of East Anglia, whose loins were a tangle of ganglia,” murmured Gumbril, improvisatore.
“Precisely,” said Mr. Boldero. “Precisely. You see how juicy it is? Well, as I say, they’re impressed. And they’re also grateful. They’re grateful to us for having given them a piece of abstruse, unlikely information which they can pass on to their wives, or to such friends as they know don’t read the paper in which our advertisement appears—can pass on airily, don’t you know, with easy erudition, as though they’d known all about ganglia from their childhood. And they’ll feel such a flow of superiority as they hand on the metaphysics and the pathology, that they’ll always think of us with affection. They’ll buy our breeks and they’ll get other people to buy. That’s why,” Mr. Boldero went off again on an instructive tangent, “that’s why the day of secret patent medicines is really over. It’s no good saying you have rediscovered some secret known only, in the past, to the Egyptians. People don’t know anything about Egyptology; but they have an inkling that such a science exists. And that if it does exist, it’s unlikely that patent medicine makers should have found out facts unknown to the professors at the universities. And it’s much the same even with secrets that don’t come from Egypt. People know there’s such a thing as medical science and they again feel it’s improbable that manufacturers should know things ignored by the doctors. The modern democratic advertiser is entirely above-board. He tells you all about it. He explains that the digestive juices acting on bismuth give rise to a disinfectant acid. He points out that lactic ferment gets destroyed before it reaches the large intestine, so that Metchnikoff’s cure generally won’t work. And he goes on to explain that the only way of getting the ferment there is to mix it with starch and paraffin: starch to feed the ferment on, paraffin to prevent the starch being digested before it gets to the intestine. And in consequence, he convinces you that a mixture of starch, paraffin and ferment is the only thing that’s any good at all. Consequently you buy it; which you would never have done without the explanation. In the same way, Mr. Gumbril, we mustn’t ask people to take our trousers on trust. We must explain scientifically why these trousers will be good for their health. And by means of the ganglia, as I’ve pointed out, we can even show that the trousers will be good for their souls and the whole human race at large. And as you probably know, Mr. Gumbril, there’s nothing like a spiritual message to make things go. Combine spirituality with practicality and you’ve fairly got them. Got them, I may say, on toast. And that’s what we can do with our trousers; we can put a message into them, a big, spiritual message. Decidedly,” he concluded, “we shall have to work those ganglia all we can.”
“I’ll undertake to do that,” said Gumbril, who felt very buoyant and self-assured. Mr. Boldero’s hydrogenous conversation had blown him up like a balloon.
“And I’m sure you’ll do it well,” said Mr. Boldero encouragingly. “There is no better training for modern commerce than a literary education. As a practical business man, I always uphold the ancient universities, especially in their teaching of the Humanities.”
Gumbril was much flattered. At the moment, it seemed supremely satisfying to be told that he was likely to make a good business man. The business man took on a radiance, began to glow, as it were, with a phosphorescent splendour.
“Then it’s very important,” continued Mr. Boldero, “to play on their snobbism; to exploit that painful sense of inferiority which the ignorant and ingenuous always feel in the presence of the knowing. We’ve got to make our trousers the Thing—socially right as well as merely personally comfortable. We’ve got to imply somehow that it’s bad form not to wear them. We’ve got to make those who don’t wear them feel rather uncomfortable. Like that film of Charlie Chaplin’s, where he’s the absent-minded young man about town who dresses for dinner immaculately, from the waist up—white waistcoat, tail coat, stiff shirt, top-hat—and only discovers, when he gets down into the hall of the hotel, that he’s forgotten to put on his trousers. We’ve got to make them feel like that. That’s always very successful. You know those excellent American advertisements about young ladies whose engagements are broken off because they perspire too freely or have an unpleasant breath? How horribly uncomfortable those make you feel! We’ve got to do something of the same sort for our trousers. Or more immediately applicable would be those tailor’s advertisements about correct clothes. ‘Good clothes make you feel good.’ You know the sort of line. And then those grave warning sentences in which you’re told that a correctly cut suit may make the difference between an appointment gained and an appointment lost, an interview granted and an interview refused. But the most masterly examples I can think of,” Mr. Boldero went on with growing enthusiasm, “are those American advertisements of spectacles, in which the manufacturers first assume the existence of a social law about goggles, and then proceed to invoke all the sanctions which fall on the head of the committer of a solecism upon those who break it. It’s masterly. For sport or relaxation, they tell you, as though it was a social axiom, you must wear spectacles of pure tortoiseshell. For business, tortoiseshell rims and nickel ear-pieces lend incisive poise—incisive poise, we must remember that for our ads, Mr. Gumbril. ‘Gumbril’s Patent Small-Clothes lend incisive poise to business men.’ For semi-evening dress, shell rims with gold ear-pieces and gold nose-bridge. And for full dress, gold-mounted rimless pince-nez are refinement itself, and absolutely correct. Thus we see, a social law has been created, according to which every self-respecting myope or astigmat must have four distinct pairs of glasses. Think if he should wear the all-shell sports model with full dress! Revolting solecism! The people who read advertisements like that begin to feel uncomfortable; they have only one pair of glasses, they are afraid of being laughed at, thought low-class and ignorant and suburban. And since there are few who would not rather be taken in adultery than in provincialism, they rush out to buy four new pairs of spectacles. And the manufacturer gets rich, Mr. Gumbril. Now, we must do something of the kind with our trousers. Imply somehow that they’re correct, that you’re undressed without, that you’re fiancée would break off the engagement if she saw you sitting down to dinner on anything but air.” Mr. Boldero shrugged his shoulders, vaguely waved his hand.
“It may be rather difficult,” said Gumbril, shaking his head.
“It may,” Mr. Boldero agreed. “But difficulties are made to be overcome. We must pull the string of snobbery and shame: it’s essential. We must find out methods for bringing the weight of public opinion to bear mockingly on those who do not wear our trousers. It is difficult at the moment to see how it can be done. But it will have to be done, it will have to be done,” Mr. Boldero repeated emphatically. “We might even find a way of invoking patriotism to our aid. ‘English trousers filled with English air, for English men.’ A little far-fetched, perhaps. But there might be something in it.”
Gumbril shook his head doubtfully.