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
