“Sons, because I have purchased no estate, nor was born to any, I have long considered of some good legacies3 to bequeath you, and at last, with much care as well as expense, have provided each of you (here they are) a new coat. Now, you are to understand that these coats have two virtues4 contained in them; one is, that with good wearing they will last you fresh and sound as long as you live; the other is, that they will grow in the same proportion with your bodies, lengthening5 and widening of themselves, so as to be always fit. Here, let me see them on you before I die. So, very well! Pray, children, wear them clean and brush them often. You will find in my will (here it is) full instructions in every particular concerning the wearing and management of your coats, wherein you must be very exact to avoid the penalties I have appointed for every transgression6 or neglect, upon which your future fortunes will entirely7 depend. I have also commanded in my will that you should live together in one house like brethren and friends, for then you will be sure to thrive and not otherwise.”
Here the story says this good father died, and the three sons went all together to seek their fortunes.
I shall not trouble you with recounting what adventures they met for the first seven years, any farther than by taking notice that they carefully observed their father’s will and kept their coats in very good order; that they travelled through several countries, encountered a reasonable quantity of giants, and slew8 certain dragons.
Being now arrived at the proper age for producing themselves, they came up to town and fell in love with the ladies, but especially three, who about that time were in chief reputation, the Duchess d’Argent, Madame de Grands-Titres, and the Countess d’Orgueil 22. On their first appearance, our three adventurers met with a very bad reception, and soon with great sagacity guessing out the reason, they quickly began to improve in the good qualities of the town. They wrote, and rallied, and rhymed, and sung, and said, and said nothing; they drank, and fought, and slept, and swore, and took snuff; they went to new plays on the first night, haunted the chocolate-houses, beat the watch; they bilked hackney-coachmen, ran in debt with shopkeepers, and lay with their wives; they killed bailiffs, kicked fiddlers down-stairs, ate at Locket’s, loitered at Will’s; they talked of the drawing-room and never came there; dined with lords they never saw; whispered a duchess and spoke never a word; exposed the scrawls9 of their laundress for billet-doux of quality; came ever just from court and were never seen in it; attended the levee sub dio; got a list of peers by heart in one company, and with great familiarity retailed10 them in another. Above all, they constantly attended those committees of Senators who are silent in the House and loud in the coffeehouse, where they nightly adjourn11 to chew the cud of politics, and are encompassed12 with a ring of disciples13 who lie in wait to catch up their droppings. The three brothers had acquired forty other qualifications of the like stamp too tedious to recount, and by consequence were justly reckoned the most accomplished14 persons in town. But all would not suffice, and the ladies aforesaid continued still inflexible15. To clear up which difficulty, I must, with the reader’s good leave and patience, have recourse to some points of weight which the authors of that age have not sufficiently16 illustrated17.
For about this time it happened a sect18 arose whose tenets obtained and spread very far, especially in the grand monde, and among everybody of good fashion. They worshipped a sort of idol19 23, who, as their doctrine20 delivered, did daily create men by a kind of manufactory operation. This idol they placed in the highest parts of the house on an altar erected21 about three feet. He was shown in the posture22 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 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 horrid23 gulph insatiably swallowed, terrible to behold24. The goose was also held a subaltern divinity or Deus minorum gentium, before whose shrine25 was sacrificed that creature whose hourly food is human gore26, and who is in so great renown27 abroad for being the delight and favourite of the Egyptian Cercopithecus 24. Millions of these animals were cruelly slaughtered28 every day to appease29 the hunger of that consuming deity30. The chief idol was also worshipped as the inventor of the yard and the needle, whether as the god of seamen31, or on account of certain other mystical attributes, hath not been sufficiently cleared.
The worshippers of this deity had also a system of their belief which seemed to turn upon the following fundamental. 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 hath been to trim up the vegetable beaux; observe how sparkish a periwig adorns32 the head of a beech33, and what a fine doublet of white satin is worn by the birch. To conclude from all, what is man himself but a microcoat, 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, which, though a cover for lewdness34 as well as nastiness, is easily slipped down for the service of both.
These postulata being admitted, it will follow in due course of reasoning that those beings which the world calls improperly35 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 mien36, and breeding their inseparable proprieties37? In short, we see nothing but them, hear nothing but them. Is it not they who walk the streets, fill up Parliament-, coffee-, play-, bawdy-houses. It is true, indeed, that these animals, which are vulgarly called suits of clothes or dresses, do according to certain compositions receive different appellations38. 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 Bishop39.
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 the celestial40 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 traduce41, but the former of daily creation and circumfusion. This last they proved by Scripture42, 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 carcass. By all which it is manifest that the outward dress must needs be the soul.
To this system of religion were tagged several subaltern doctrines43, which were entertained with great vogue44; as particularly the faculties45 of the mind were deduced by the learned among them in this manner: embroidery46 was sheer wit, gold fringe was agreeable conversation, gold lace was repartee47, a huge long periwig was humour, and a coat full of powder was very good raillery. All which required abundance of finesse48 and delicatesse to manage with advantage, as well as a strict observance after times and fashions.
I have with much pains and reading collected out of ancient authors this short summary of a body of philosophy and divinity which seems to have been composed by a vein49 and race of thinking very different from any other systems, either ancient or modern. And it was not merely to entertain or satisfy the reader’s curiosity, but rather to give him light into several circumstances of the following story, that, knowing the state of dispositions50 and opinions in an age so remote, he may better comprehend those great events which were the issue of them. I advise, therefore, the courteous51 reader to peruse52 with a world of application, again and again, whatever I have written upon this matter. And so leaving these broken ends, I carefully gather up the chief thread of my story, and proceed.
These opinions, therefore, were so universal, as well as the practices of them, among the refined part of court and town, that our three brother adventurers, as their circumstances then stood, were strangely at a loss. For, on the one side, the three ladies they addressed themselves to (whom we have named already) were ever at the very top of the fashion, and abhorred54 all that were below it but the breadth of a hair. On the other side, their father’s will was very precise, and it was the main precept55 in it, with the greatest penalties annexed56, not to add to or diminish from their coats one thread without a positive command in the will. Now the coats their father had left them were, it is true, of very good cloth, and besides, so neatly57 sewn you would swear they were all of a piece, but, at the same time, very plain, with little or no ornament58; and it happened that before they were a month in town great shoulder-knots came up. Straight all the world was shoulder-knots; no approaching the ladies’ ruelles without the quota59 of shoulder-knots. “That fellow,” cries one, “has no soul: where is his shoulder-knot?” 25 Our three brethren soon discovered their want by sad experience, meeting in their walks with forty mortifications and indignities60. If they went to the playhouse, the doorkeeper showed them into the twelve-penny gallery. If they called a boat, says a waterman, “I am first sculler.” If they stepped into the “Rose” to take a bottle, the drawer would cry, “Friend, we sell no ale.” If they went to visit a lady, a footman met them at the door with “Pray, send up your message.” In this unhappy case they went immediately to consult their father’s will, read it over and over, but not a word of the shoulder-knot. What should they do? What temper should they find? Obedience61 was absolutely necessary, and yet shoulder-knots appeared extremely requisite62. After much thought, one of the brothers, who happened to be more book-learned than the other two, said he had found an expedient63. “It is true,” said he, “there is nothing here in this will, totidem verbis, making mention of shoulder-knots, but I dare conjecture64 we may find them inclusive, or totidem syllabis.” This distinction was immediately approved by all; and so they fell again to examine the will. But their evil star had so directed the matter that the first syllable65 was not to be found in the whole writing; upon which disappointment, he who found the former evasion66 took heart, and said, “Brothers, there is yet hopes; for though we cannot find them totidem verbis nor totidem syllabis, I dare engage we shall make them out tertio modo or totidem literis.” This discovery was also highly commended, upon which they fell once more to the scrutiny67, and soon picked out S, H, O, U, L, D, E, R, when the same planet, enemy to their repose68, had wonderfully contrived69 that a K was not to be found. Here was a weighty difficulty! But the distinguishing brother (for whom we shall hereafter find a name), now his hand was in, proved by a very good argument that K was a modern illegitimate letter, unknown to the learned ages, nor anywhere to be found in ancient manuscripts. “It is true,” said he, “the word Calendae, had in Q. V. C. 26 been sometimes writ53 with a K, but erroneously, for in the best copies it is ever spelt with a C; and by consequence it was a gross mistake in our language to spell ‘knot’ with a K,” but that from henceforward he would take care it should be writ with a C. Upon this all further difficulty vanished; shoulder-knots were made clearly out to be jure paterno, and our three gentlemen swaggered with as large and as flaunting70 ones as the best.
But as human happiness is of a very short duration, so in those days were human fashions, upon which it entirely depends. Shoulder-knots had their time, and we must now imagine them in their decline, for a certain lord came just from Paris with fifty yards of gold lace upon his coat, exactly trimmed after the court fashion of that month. In two days all mankind appeared closed up in bars of gold lace. Whoever durst peep abroad without his complement71 of gold lace was as scandalous as a — — and as ill received among the women. What should our three knights72 do in this momentous73 affair? They had sufficiently strained a point already in the affair of shoulder-knots. Upon recourse to the will, nothing appeared there but altum silentium. That of the shoulder-knots was a loose, flying, circumstantial point, but this of gold lace seemed too considerable an alteration74 without better warrant. It did aliquo modo essentiae adhaerere, and therefore required a positive precept. But about this time it fell out that the learned brother aforesaid had read “Aristotelis Dialectica,” and especially that wonderful piece de Interpretatione, which has the faculty76 of teaching its readers to find out a meaning in everything but itself, like commentators77 on the Revelations, who proceed prophets without understanding a syllable of the text. “Brothers,” said he, “you are to be informed that of wills, duo sunt genera, nuncupatory and scriptory, 27 that in the scriptory will here before us there is no precept or mention about gold lace, conceditur, but si idem affirmetur de nuncupatorio negatur. For, brothers, if you remember, we heard a fellow say when we were boys that he heard my father’s man say that he heard my father say that he would advise his sons to get gold lace on their coats as soon as ever they could procure78 money to buy it.” “That is very true,” cries the other. “I remember it perfectly79 well,” said the third. And so, without more ado, they got the largest gold lace in the parish, and walked about as fine as lords.
A while after, there came up all in fashion a pretty sort of flame-coloured satin 28 for linings80, and the mercer brought a pattern of it immediately to our three gentlemen. “An please your worships,” said he, “my Lord C—— and Sir J. W. had linings out of this very piece last night; it takes wonderfully, and I shall not have a remnant left enough to make my wife a pin-cushion by to-morrow morning at ten o’clock.” Upon this they fell again to rummage82 the will, because the present case also required a positive precept, the lining81 being held by orthodox writers to be of the essence of the coat. After long search they could fix upon nothing to the matter in hand, except a short advice in their father’s will to take care of fire and put out their candles before they went to sleep 29. This, though a good deal for the purpose, and helping83 very far towards self-conviction, yet not seeming wholly of force to establish a command, and being resolved to avoid farther scruple84, as well as future occasion for scandal, says he that was the scholar, “I remember to have read in wills of a codicil85 annexed, which is indeed a part of the will, and what it contains hath equal authority with the rest. Now I have been considering of this same will here before us, and I cannot reckon it to be complete for want of such a codicil. I will therefore fasten one in its proper place very dexterously86. I have had it by me some time; it was written by a dog-keeper of my grandfather’s, and talks a great deal, as good luck would have it, of this very flame-coloured satin.” The project was immediately approved by the other two; an old parchment scroll87 was tagged on according to art, in the form of a codicil annexed, and the satin bought and worn.
Next winter a player, hired for the purpose by the Corporation of Fringemakers, acted his part in a new comedy, all covered with silver fringe 30, and according to the laudable custom gave rise to that fashion. Upon which the brothers, consulting their father’s will, to their great astonishment88 found these words: “Item, I charge and command my said three sons to wear no sort of silver fringe upon or about their said coats,” &c., with a penalty in case of disobedience too long here to insert. However, after some pause, the brother so often mentioned for his erudition, who was well skilled in criticisms, had found in a certain author, which he said should be nameless, that the same word which in the will is called fringe does also signify a broom-stick, and doubtless ought to have the same interpretation75 in this paragraph. This another of the brothers disliked, because of that epithet89 silver, which could not, he humbly90 conceived, in propriety91 of speech be reasonably applied92 to a broom-stick; but it was replied upon him that this epithet was understood in a mythological93 and allegorical sense. However, he objected again why their father should forbid them to wear a broom-stick on their coats, a caution that seemed unnatural94 and impertinent; upon which he was taken up short, as one that spoke irreverently of a mystery which doubtless was very useful and significant, but ought not to be over-curiously pried95 into or nicely reasoned upon. And in short, their father’s authority being now considerably96 sunk, this expedient was allowed to serve as a lawful97 dispensation for wearing their full proportion of silver fringe.
A while after was revived an old fashion, long antiquated98, of embroidery with Indian figures of men, women, and children 31. Here they had no occasion to examine the will. They remembered but too well how their father had always abhorred this fashion; that he made several paragraphs on purpose, importing his utter detestation of it, and bestowing99 his everlasting100 curse to his sons whenever they should wear it. For all this, in a few days they appeared higher in the fashion than anybody else in the town. But they solved the matter by saying that these figures were not at all the same with those that were formerly101 worn and were meant in the will; besides, they did not wear them in that sense, as forbidden by their father, but as they were a commendable102 custom, and of great use to the public. That these rigorous clauses in the will did therefore require some allowance and a favourable103 interpretation, and ought to be understood cum grano salis.
But fashions perpetually altering in that age, the scholastic104 brother grew weary of searching further evasions105 and solving everlasting contradictions. Resolved, therefore, at all hazards to comply with the modes of the world, they concerted matters together, and agreed unanimously to lock up their father’s will in a strong-box, brought out of Greece or Italy 32 (I have forgot which), and trouble themselves no farther to examine it, but only refer to its authority whenever they thought fit. In consequence whereof, a while after it grew a general mode to wear an infinite number of points, most of them tagged with silver; upon which the scholar pronounced ex cathedra 33 that points were absolutely jure paterno as they might very well remember. It is true, indeed, the fashion prescribed somewhat more than were directly named in the will; however, that they, as heirs-general of their father, had power to make and add certain clauses for public emolument106, though not deducible todidem verbis from the letter of the will, or else multa absurda sequerentur. This was understood for canonical107, and therefore on the following Sunday they came to church all covered with points.
The learned brother so often mentioned was reckoned the best scholar in all that or the next street to it; insomuch, as having run something behindhand with the world, he obtained the favour from a certain lord 34 to receive him into his house and to teach his children. A while after the lord died, and he, by long practice upon his father’s will, found the way of contriving108 a deed of conveyance109 of that house to himself and his heirs; upon which he took possession, turned the young squires110 out, and received his brothers in their stead.
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1
eldest
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| adj.最年长的，最年老的 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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3
legacies
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| n.遗产( legacy的名词复数 )；遗留之物；遗留问题；后遗症 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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lengthening
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| （时间或空间）延长，伸长( lengthen的现在分词 )； 加长 | |
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transgression
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| n.违背；犯规；罪过 | |
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7
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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8
slew
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| v.（使）旋转；n.大量，许多 | |
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9
scrawls
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| 潦草的笔迹( scrawl的名词复数 ) | |
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retailed
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| vt.零售（retail的过去式与过去分词形式） | |
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adjourn
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| v.（使）休会，（使）休庭 | |
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encompassed
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| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
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13
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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14
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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inflexible
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| adj.不可改变的，不受影响的，不屈服的 | |
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sufficiently
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| adv.足够地，充分地 | |
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illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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sect
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| n.派别，宗教，学派，派系 | |
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idol
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| n.偶像，红人，宠儿 | |
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doctrine
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| n.教义；主义；学说 | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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horrid
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| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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behold
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| v.看，注视，看到 | |
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shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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gore
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| n.凝血，血污；v.（动物）用角撞伤，用牙刺破；缝以补裆；顶 | |
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renown
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| n.声誉，名望 | |
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slaughtered
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| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
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appease
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| v.安抚，缓和，平息，满足 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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seamen
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| n.海员 | |
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adorns
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| 装饰，佩带( adorn的第三人称单数 ) | |
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beech
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| n.山毛榉；adj.山毛榉的 | |
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lewdness
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| n. 淫荡, 邪恶 | |
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improperly
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| 不正确地，不适当地 | |
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mien
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| n.风采；态度 | |
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proprieties
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| n.礼仪，礼节；礼貌( propriety的名词复数 )；规矩；正当；合适 | |
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appellations
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| n.名称，称号( appellation的名词复数 ) | |
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bishop
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| n.主教，（国际象棋）象 | |
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celestial
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| adj.天体的；天上的 | |
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traduce
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| v.中伤；n.诽谤 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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43
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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Vogue
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| n.时髦，时尚；adj.流行的 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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embroidery
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| n.绣花，刺绣；绣制品 | |
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repartee
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| n.机敏的应答 | |
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finesse
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| n.精密技巧，灵巧，手腕 | |
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vein
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| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
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50
dispositions
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| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
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51
courteous
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| adj.彬彬有礼的，客气的 | |
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peruse
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| v.细读，精读 | |
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writ
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| n.命令状，书面命令 | |
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abhorred
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| v.憎恶( abhor的过去式和过去分词 )；（厌恶地）回避；拒绝；淘汰 | |
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precept
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| n.戒律；格言 | |
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annexed
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| [法] 附加的，附属的 | |
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neatly
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| adv.整洁地，干净地，灵巧地，熟练地 | |
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ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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quota
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| n.（生产、进出口等的）配额，（移民的）限额 | |
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indignities
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| n.侮辱，轻蔑( indignity的名词复数 ) | |
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obedience
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| n.服从，顺从 | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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conjecture
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| n./v.推测，猜测 | |
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syllable
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| n.音节；vt.分音节 | |
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evasion
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| n.逃避，偷漏(税) | |
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scrutiny
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| n.详细检查，仔细观察 | |
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repose
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| v.(使)休息；n.安息 | |
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contrived
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| adj.不自然的，做作的；虚构的 | |
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flaunting
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| adj.招摇的，扬扬得意的，夸耀的v.炫耀，夸耀( flaunt的现在分词 )；有什么能耐就施展出来 | |
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complement
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| n.补足物，船上的定员；补语；vt.补充，补足 | |
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knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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momentous
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| adj.重要的，重大的 | |
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alteration
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| n.变更，改变；蚀变 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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commentators
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| n.评论员( commentator的名词复数 )；时事评论员；注释者；实况广播员 | |
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procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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linings
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| n.衬里( lining的名词复数 )；里子；衬料；组织 | |
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lining
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| n.衬里，衬料 | |
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rummage
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| v./n.翻寻，仔细检查 | |
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helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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scruple
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| n./v.顾忌，迟疑 | |
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codicil
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| n.遗嘱的附录 | |
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dexterously
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| adv.巧妙地，敏捷地 | |
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scroll
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| n.卷轴，纸卷；(石刻上的)漩涡 | |
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astonishment
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| n.惊奇，惊异 | |
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epithet
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| n.（用于褒贬人物等的）表述形容词，修饰语 | |
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humbly
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| adv. 恭顺地，谦卑地 | |
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propriety
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| n.正当行为；正当；适当 | |
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applied
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| adj.应用的；v.应用，适用 | |
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mythological
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| adj.神话的 | |
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unnatural
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| adj.不自然的；反常的 | |
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pried
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| v.打听，刺探（他人的私事）( pry的过去式和过去分词 )；撬开 | |
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considerably
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| adv.极大地；相当大地；在很大程度上 | |
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lawful
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| adj.法律许可的，守法的，合法的 | |
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antiquated
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| adj.陈旧的，过时的 | |
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bestowing
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| 砖窑中砖堆上层已烧透的砖 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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formerly
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| adv.从前，以前 | |
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commendable
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| adj.值得称赞的 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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scholastic
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| adj.学校的，学院的，学术上的 | |
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evasions
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| 逃避( evasion的名词复数 )； 回避； 遁辞； 借口 | |
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emolument
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| n.报酬，薪水 | |
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canonical
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| n.权威的；典型的 | |
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contriving
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| （不顾困难地）促成某事( contrive的现在分词 )； 巧妙地策划，精巧地制造（如机器）； 设法做到 | |
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conveyance
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| n.(不动产等的)转让，让与；转让证书；传送；运送；表达；（正）运输工具 | |
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squires
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| n.地主，乡绅( squire的名词复数 ) | |
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