Nonfiction > Henry Craik, ed. > English Prose > Vol. III. Seventeenth Century
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Henry Craik, ed.  English Prose.  1916.
Vol. III. Seventeenth Century
 
The Philosophy of Clothes
By Jonathan Swift (1667–1745)
 
From The Tale of a Tub

ABOUT this time it happened a sect arose, whose tenets obtained and spread very far, especially in the grand monde, and among everybody of good fashion. They worshipped a sort of idol, who, as their doctrine delivered, did daily create men by a kind of manufactory operation. This idol they placed in the highest part of the house, on an altar erected about three foot: he was shown in the posture of a Persian emperor, sitting on a superficies, with his legs interwoven under him. This god had a goose for his ensign: whence it is that some learned men pretend to deduce his original from Jupiter Capitolinus. At his left hand, beneath the altar, hell 1 seemed to open, and catch at the animals the idol was creating; to prevent which, certain of his priests hourly flung in pieces of the uninformed mass, or substance, and sometimes whole limbs already enlivened, which that horrid gulf insatiably swallowed, terrible to behold. The goose was held a subaltern divinity or deus minorum gentium. The chief idol was also worshipped as the inventor of the yard and needle; whether as the god of seamen, or on account of certain other mystical attributes, has not been sufficiently cleared.
  1
  The worshippers of this deity had also a system of their belief, which seemed to turn upon the following fundamentals. They held the universe to be a large suit of clothes, which invests everything: that the earth is invested by the air; the air is invested by the stars; and the stars are invested by the primum mobile. Look on this globe of earth, you will find it to be a very complete and fashionable dress. What is that which some call land, but a fine coat faced with green? or the sea, but a waistcoat of water-tabby? Proceed to the particular works of the creation, you will find how curious journeyman Nature has been, to trim up the vegetable beaux; observe how sparkish a periwig adorns the head of a beech, and what a fine doublet of white satin is worn by the birch. To conclude from all, what is man himself but a micro-coat, or rather a complete suit of clothes with all its trimmings? as to his body, there can be no dispute: but examine even the acquirements of his mind, you will find them all contribute in their order towards furnishing out an exact dress: to instance no more; is not religion a cloak; honesty a pair of shoes worn out in the dirt; self-love a surtout; vanity a shirt; and conscience a pair of breeches.  2
  These postulata being admitted, it will follow in due course of reasoning, that those beings, which the world calls improperly suits of clothes, are in reality the most refined species of animals; or, to proceed higher, that they are rational creatures, or men. For, is it not manifest, that they live, and move, and talk, and perform all other offices of human life? are not beauty, and wit, and mien, and breeding, their inseparable proprieties? in short, we see nothing but them, hear nothing but them. Is it not they who walk the streets, fill up parliament-, coffee-, play-houses? It is true, indeed, that these animals, which are vulgarly called suits of clothes, or dresses, do, according to certain compositions, receive different appellations. If one of them be trimmed up with a gold chain, and a red gown, and a white rod, and a great horse, it is called a lord-mayor: if certain ermines and furs be placed in a certain position, we style them a judge; and so an apt conjunction of lawn and black satin we entitle a bishop.  3
  Others of these professors, though agreeing in the main system, were yet more refined upon certain branches of it; and held, that man was an animal compounded of two dresses, the natural and celestial suit, which were the body and the soul: that the soul was the outward, and the body the inward clothing; that the latter was ex traduce; but the former of daily creation and circumfusion; this last they proved by Scripture, because in them we live, and move, and have our being; as likewise by philosophy, because they are all in all, and all in every part. Besides, said they, separate these two, and you will find the body to be only a senseless unsavoury carcase. By all which it is manifest, that the outward dress must needs be the soul.  4
  To this system of religion, were tagged several subaltern doctrines, which were entertained with great vogue; as particularly, the faculties of the mind were deduced by the learned among them in this manner; embroidery was sheer wit; gold fringe was agreeable conversation; gold lace was repartee; a huge long periwig was humour; and a coat full of powder was very good raillery: all which required abundance of finesse and delicatesse to manage with advantage, as well as a strict observance after times and fashions.  5
 
Note 1. hell was the space below him, into which the tailor flung the discarded fragments of cloth. [back]
 
 
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