Mankind, in its heavy fashion, has chosen to mock the tailor with the
fact--the indubitable fact--that he is but the ninth part of a man. Yet,
after all, at this time of day, it seems more of a compliment than a gibe.
To be a whole ninth of a man! Few of _us_, when we ponder it, can boast so
much. Take, for instance, that other proverbial case of the
fractional-part-of-a-pin-maker. It takes nine persons to make a pin, we
were taught in our catechism. Actually that means that it takes nine
persons to make one whole pin-maker, which leaves the question still to be
solved as to how many whole pin-makers it takes to make a man. What is the
relation of one pin-maker to the whole social economy? That discovered, a
multiplication by nine will give us the exact fractional part of manhood
which belongs to the ninth-of-a-pin-maker. Obviously he is a much more
microscopic creature than the immemorially despised tailor, and, alas! his
case is nearest that of most of us. And it is curious to notice how we
rejoice in, rather than lament, this inevitable result of that great law
of differentiation, which one may figure as a terrible machine hour after
hour chopping up mankind into more and more infinitesimal fragments. We
feel a pride in being spoken of as 'specialists'--and yet what is a
specialist? The nine-hundred-and-ninety-ninth part of a man. Call me not
an entomologist, call me a lepidopterist, if you will--though, really,
that is too broad a term for a man who is not so much taken up with moths
generally as with the third ring of the antennæ of the great oak-eggar.
If one is troubled with a gift for symbolism, it is hard to treat any man
one meets as though he were really a whole man: to treat a lawyer as
though he were anything but a deed of assignment, or a surgeon as if he
were anything more than an operation. As the metropolitan trains load and
unload in a morning, what does one see? Gross upon gross of steel pens, a
few quills, whole carriages full of bricklayers' trowels, and how strange
it seems to watch all the bank-books sorting themselves out from the
motley, and arranging themselves in the first classes, just as we see them
on the shelf in the bank! It is a curious sight. The little shop-girl
there, what is she but a roll of pink ribbon?--nay, she is but
half-a-yard. And the poor infinitesimal porters and guards, how
pathetically small seems their share in the great monosyllable Man,
animalcules in that great social system which, again, is but an animalcule
in the blood of Time. Still more infinitesimal seems the man who is a
subdivision, not of a form of work even, but merely of a form of taste;
the man who collects foreign stamps, say, or book-plates, or arrow-heads,
the connoisseur of a tiny section of one of the lesser schools of Italian
painting, the coral-insect who has devoted his life to a participle,
first-edition men, and all those various bookworms who, without
impropriety be it spoken, are the maggots that breed in the dung of the
great. A certain friend of mine always appears to me in the similitude of
a first edition of one of Mr. Hardy's novels. I have the greatest
difficulty at times to prevent myself forcibly setting him upon my shelf
to complete my set; for, oddly enough, he is the one bit of Hardyana I
lack. In which confession I let the reader into the secret of my own petty
limitations. To have one's horizon bounded by a book-plate, to have no
hope, no wish in life, beyond a first edition! The workers, however
sectional, have some place in the text of the great book of life, but such
mere testers and tasters of existence have hardly a place even in the
gloss, though it be printed in the most microscopic diamond.
And every moment, as we said, we are being turned out smaller and smaller
from the mill of Time. You ask your little boy what he would like to be
when he grows up. To your consternation he answers, 'A man!' You hide your
face: you cannot tell him how impossible it is now to be that. Poor little
chap! He is born centuries too late. You cannot promise even that he shall
be a tailor, for by the time he is old enough to be apprenticed, how do
you know how that ancient profession may be divided up? May you not have
sadly to tell him: 'My poor boy, it is impossible to make you that--for
there are no longer any whole-tailors. You may, if you like, be a
thread-waxer or a needle-threader; you may be one of the thirty men it
takes to make a buttonhole, but a complete tailor--alas! it is
impossible.'
Who will save us from this remorseless law of eternal subdivision? To make
one complete man out of all this vast collection of snips and snippets of
humanity. To piece all the trades, professions, and fads together, like a
puzzle, till one saw the honest face of a genuine man round and whole once
more. To take these dry bones of the Valley of Commerce, and powerfully
breathe into them the unifying breath of life, that once more they stand
up, not as fractional bones of the wrist or the ankle of manhood, but
mighty, full-blooded men as of old. Ah! we must wait for a new creation
for that.
The mystics have a suggestive fancy that all our vast complex life once
existed as a peaceful unit in the mind of God. But as God, brooding in
the abyss, meditated upon Himself, various thoughts separated themselves
and revolved within the atmosphere of His mind, at first unconscious of
themselves or each other. Presently, desire of separate existence awoke in
these shadowy things, a lust of corporeality grew upon them, and hence at
last the fall into physical life, the realisation in concrete form of
their diaphanous individualities. And that original cause of man's
separation from deity, this desire of subdivision, how it has gone on
operating, more and more! We call it differentiation, but the mystic would
describe it as dividing ourselves more and more from God, the primeval
unity in which alone is blessedness. Blake in one of his prophetic books
sings man's 'fall into Division and his resurrection into Unity.' And when
we look about us and consider but the common use of words, how do we find
the mystic's apparently wild fancy illustrated in every section of our
commonplace lives. What do we mean when we speak of 'division' of
interests, 'division' of families, when we say that 'union' is strength,
or how good it is to dwell together in 'unity,' or speak of lives 'made
one'? Are we not unwittingly expressing the unconscious yearning of the
fractions to merge once more in the sweet kinship of the unit, of the
ninths and the nine-hundred-and-ninety-ninths of humanity to merge their
differences in the mighty generalisation Man, of man to merge his finite
existence in the mysterious infinite, the undivided, indivisible One, to
'be made one,' as theology phrases it, 'with God'? How the complex life of
our time longs to return to its first happy state of simplicity, we feel
on every hand. What is Socialism but a vast throb of man's desire after
unity? We are overbred. The simple old type of manhood is lost long since
in endless orchidaceous variation. Oh to be simple shepherds, simple
sailors, simple delvers of the soil, to be something complete on our own
account, to be relative to nothing save God and His stars!