ORIGIN AND SIGNIFICANCE OF DRESS.
Of all tyrannies, the tyranny of fashion is the most implacable; of all slaveries the slavery to fashion is the most abject; of all fears the fear of our fellows is the most overwhelming; of all the influences that surround and govern man the forms and customs which he encounters in society are the most domineering. It is the old story, only another turn of the wheel that grinds and sharpens and polishes humanity,—at the first a benefit, now a drag. Forms and fashions are essential; we cannot live without them. If we have worship, government, commerce, or clothes, we must have forms; or if we have them not we still must act and do after some fashion; costume, which is but another word for custom, we must have, but is it necessary to make the form the chief concern of our lives while we pay so little heed to the substance? and may we not hope while rejoicing over our past emancipations, that we shall some day be free from our present despotisms?
Dress has ever exercised a powerful influence on morals and on progress; but this vesture-phenomenon is a thing but imperfectly understood. Clothes serve as a covering to the body of which we are ashamed, and protect it against the weather, and these, we infer, are the reasons of our being clothed. But the fact is, aboriginally, except in extreme cases, dress is not essential to the comfort of man until it becomes a habit, and as for shame, until told of his nakedness, the primitive man has none. The origin of dress lies behind all this; it is found in one of the most deep-rooted elements of our nature, namely, in our love of approbation. Before dress is decoration. The successful warrior, proud of his achievement, besmears his face and body with the blood of the slain, and straightway imitators, who also would be thought strong and brave, daub themselves in like manner; and so painting and tattooing become fashionable, and pigments supply the place of blood. The naked, houseless Californian would undergo every hardship, travel a hundred miles, and fight a round with every opposing band he met, in order to obtain cinnabar from the New Almaden quicksilver mine. So when the hunter kills a wild beast, and with the tail or skin decorates his body as a trophy of his prowess, others follow his example, and soon it is a shame to that savage who has neither paint, nor belt, nor necklace of bears' claws. And so follow head-flattenings, and nose-piercings, and lip-cuttings, and, later, chignons, and breast-paddings, and bustles. Some say that jealousy prompted the first Benedicks to hide their wives' charms from their rivals, and so originated female dress, which, from its being so common to all aborigines, is usually regarded as the result of innate modesty. But whatever gave us dress, dress has given much to human progress. Beneath dress arose modesty and refinement, like the courtesies that chivalry threw over feudalism, covering the coarse brutality of the barons, and paving the way to real politeness.
ETIQUETTE, MORALITY, LAWS.
From the artificial grimaces of fashion have sprung many of the natural courtesies of life; though here, too, we are sent back at once to the beginning for the cause. From the ages of superstition and despotism have descended the expressions of every-day politeness. Thus we have sir, from sieur, sire, seigneur, signifying ruler, king, lord, and aboriginally father. So madam, ma dame, my lady, formerly applied only to women of rank. In place of throwing ourselves upon the ground, as before a god or prince, we only partially prostrate ourselves in bowing, and the hat which we touch to an acquaintance we take off on entering a church in token of our humility. Again, the captive in war is made a slave, and as such is required to do obeisance to his master, which forms of servility are copied by the people in addressing their superiors, and finally become the established usage of ordinary intercourse. Our daily salutations are but modified acts of worship, and our parting word a benediction; and from blood, tomahawks, and senseless superstitions we turn and find all the world of humanity, with its still strong passions and subtle cravings, held in restraint by a force of which its victims are almost wholly unconscious,—and this force is Fashion. In tribunals of justice, in court and camp etiquette, everywhere these relics of barbarism remain with us. Even we of this latter-day American republicanism, elevate one of our fellows to the chieftainship of a federation or state, and call him Excellency; we set a man upon the bench and plead our cause before him; we send a loafer to a legislature, and straightway call him Honorable,—such divinity doth hedge all semblance of power.
Self-denial and abstinence lie at the bottom of etiquette and good manners. If you would be moral, says Kant, you must "act always so that the immediate motive of thy will may become a universal rule for all intelligent beings," and Goethe teaches that "there is no outward sign of courtesy that does not rest on a deep, moral foundation."
Fine manners, though but the shell of the individual, are, to society, the best actions of the best men crystallized into a mode; not only the best thing, but the best way of doing the best thing. Good society is, or ought to be, the society of the good; but fashion is more than good society, or good actions; it is more than wealth, or beauty, or genius, and so arbitrary in its sway that, not unfrequently, the form absorbs the substance, and a breach of decorum becomes a deadly sin.
Thus we see in every phase of development the result of a social evolution; we see men coming and going, receiving their leaven from the society into which by their destiny they are projected, only to fling it back into the general fund interpenetrated with their own quota of force. Meanwhile, this aggregation of human experiences, this compounding of age with age, one generation heaping up knowledge upon another; this begetting of knowledge by knowledge, the seed so infinitesimal, the tree now so rapidly sending forth its branches, whither does it tend? Running the eye along the line of progress, from the beginning to the end, the measure of our knowledge seems nearly full; resolving the matter, experience assures us that, as compared with those who shall come after us, we are the veriest barbarians. The end is not yet; not until infinity is spanned and eternity brought to an end, will mankind cease to improve.
Out of this conglomeration of interminable relationships concordant and antagonistic laws are ever evolving themselves. Like all other progressional phenomena, they wait not upon man; they are self-creative, and force themselves upon the mind age after age, slowly but surely, as the intellect is able to receive them; laws without law, laws unto themselves, gradually appearing as from behind the mists of eternity. At first, man and his universe appear to be regulated by arbitrary volitions, by a multitude of individual minds; each governs absolutely his own actions; every phenomenon of nature is but the expression of some single will. As these phenomena, one after another, become stripped of their mystery, there stands revealed not a god, but a law; seasons come and go, and never fail; sunshine follows rain, not because a pacified deity smiles, but because the rain-clouds have fallen and the sun cannot help shining. Proximate events first are thus made godless, then the whole host of deities is driven farther and farther back. Finally the actions of man himself are found to be subject to laws. Left to his own will, he wills to do like things under like conditions.
As to the nature of these laws, the subtle workings of which we see manifest in every phase of society, I cannot even so much as speak. An infinite ocean of phenomena awaits the inquirer; an ocean bottomless, over whose surface spreads an eternity of progress, and beneath whose glittering waves the keenest intellect can scarcely hope to penetrate far. The universe of man and matter must be anatomized; the functions of innumerable and complex organs studied; the exercise and influence of every part on every other part ascertained, and events apparently the most capricious traced to natural causes; then, when we know all, when we know as God knoweth, shall we understand what it is, this Soul of Progress.