i would not feel myself justified mentally if at some time or other i had not paused in thought over the picture of the sandwich man. these shabby figures of decayed or broken manhood, how they have always appealed to me. i know what they stand for. i have felt with them. i am sure i have felt beyond them, over and over again, the misery and pathos of their state.

and yet, what a bit of color they add to the life of any city, what a foil to its prosperity, its ease—what a fillip to the imagination of those who have any! against carriages and autos and showy bursts of enthusiastic life, if there be such, they stand out at times with a vividness which makes the antithesis of their state seem many times more important than it really is. in the face of sickness, health is wonderful. in the face of cold, warmth is immensely significant. in the face of poverty, wealth is truly grandeur and may well strut and stride. and who is so obviously, so notoriously poor as this creature of the two signs, this perambulating pack-horse of an advertisement, this hopeless, decayed creature who, if he have but life enough to walk, will do very well as an invitation to buy.

he is such a biting commentary on life, in one sense, such a coarse, shabby jest in another, that we cannot help but think on him and the conditions which produce him. to send forth an an?mic, hollow-eyed, gaunt-bodied261 man carrying an announcement of a good dinner, for instance. imagine. or a cure-all. or a beauty powder. or a good suit of clothes. or a sound pair of shoes. and these with their toes or their naked bodies all but exposed to the world. an overcoatless man advertising a warm overcoat in winter. one from whom all and even the possibility of joy had fled, displaying a notice of joy in the shape of a sign for a dance-hall, a theater, a moving picture even. the thick-witted thoughtlessness of the trade-vulgarian who could permit this!

but the eyes of them! the cold, red, and often wet hands! the torn hats with snow on them, the thin shoes that are soppy with snow or water. is it not a biting commentary on the importance of the individual, as such, that in life he may be used in such a way as this, in a single short life, as a post upon which to hang things! and that in the face of all the wealth of the world—over-production! and that in the face of all the blather and pother anent the poor, and christ, and mercy, and i know not what else!

i once protested to an artist friend who chanced to be sketching a line of these, carrying signs, that it was a pity from the individual’s point of view, as well as from that of society itself, that such things must be. but he did not agree with me. “not at all,” he replied. “they are mentally and physically pointless, anyhow, aren’t they? they have no imagination, no strength any more, or they wouldn’t be carrying signs. don’t you think that you are applying your noble emotions to their state? why shouldn’t they be used? they262 haven’t your emotions—they haven’t any emotions, as a matter of fact, or very rudimentary ones, and such as they have they are applying to simpler, cheaper things than you do yours. mostly they’re dirty and indifferent, believe me.”

i could not say that i wholly disagreed with him. at the same time, i could not say that i violently agreed with him. it is true that life does queer tricks with our emotions and quondam passions at times. the ones that are so very powerful this year, where are they next? at one time we are racked and torn and flayed and blown by emotions that at another find us quite dead, incapable of any response. all the nervous ambitions, as well as the circumstances by which fine emotions and moods are at one time generated, at another have been entirely dissipated. betimes there is nothing left save a disjointed and weary frame or a wornout brain or nervous system incapable of emotions and disturbing moods.

yet, granting the truth of this, what a way to use the image of the human race, i thought, the image of our old-time selves! why degrade the likeness of the thing we once were and by which once we set so much store and then expect to raise man’s estimate of man? it is written: “thou shalt not take the name of the lord, thy god, in vain.” why take the body of man in so shabby, so degrading a fashion? why make a mockery of the body and mind of the human race, and then expect something superior of life? we talk of elevating the human race. can we use ourselves as signs and then do that? it is entirely probable, of course, that the human race cannot be elevated. very good. but if263 we dream of any such thing, what must such a sight do to the imagination of the world? what conception of the beauty and sweetness and dignity of life does it not aid to destroy? what lessons of hardness and self-preservation and indifference does it not teach? does it not glorify health and strength and prosperity at the expense of every other quality? i think so. to be strong, to be well, to be prosperous in the face of the sandwich man—is there anywhere more of an anachronism?

i sometimes think that in our general life-classifications we neglect the individual, the exceptional individual, who is always sure to be everywhere, as readily at the bottom of society as at the top, as readily sandwiched between two glaring signs as anywhere else. it is quite all right to admit, for argument’s sake or our own peace of mind, that most of these men are dirty and worn and indifferent, and hence negligible; though it always seems silly to me to assume that a man is indifferent or negligible when he will pack a sign in the cold and snow in order to preserve himself. it is so easy for those of us who are comfortable to assume that the other man does not care, does not feel. here he comes, though, carrying a sign. why? to be carrying it because it makes no difference to him? because he has no emotions? i don’t believe it. i could not believe it. and all the evidence i have personally taken has been to the contrary, decidedly so.

i remember seeing once, in the rush of the christmas trade in new york city a few years ago, a score of these decidedly shabby and broken brethren carrying signs264 for the edification, allurement and information of the christmas trade. they were strung out along sixth avenue from twenty-third to fourteenth streets, and the messages which their billboards carried were various. i noticed that in the budding gayety of the time these men alone were practically hopeless, dull and gray. the air was fairly crackling with the suggestion of interest and happiness for some. people were hurrying hither and thither, eager about their purchases. there were great van-loads of toys and fineries constantly being moved and transferred. life seemed to say: “this is the season of gifts and affection,” but it obviously meant nothing to these men. i took a five-dollar bill and had it changed into half-dollars. i stopped before the first old wizened loiterer i met, his sign hanging like a cross from his gaunt shoulder, and before his unsuspecting eyes lifted the half-dollar. who could be offering him a half-dollar? his eyes seemed indifferently to ask at first. then a perfect eagle’s gleam flashed into them, old and dull as they were, and a claw-like hand reached for it. no thanks, no acknowledgment, no polite recognition—just grim realization that money, a whole half-dollar, was being given, and a physical, wholly animal determination to get it. what possibilities that half-dollar seemed to hold to that indifferent, unimaginative mind at that moment! what it suggested, apparently, of possible comfort! why? because there was no imagination there? because life meant nothing? not in that case, surely. a whole epic of failure and desire was written in that gleam—and we speak of them as emotionless.

the sandwich man

265 i went further with my half-dollars. i learned what a half-dollar means to a man in a sandwich sign in the cold in winter. there was no case in which the eagerness, the surprise, the astonishment was not interesting if not pathetic. they were not expecting the christmas holidays to offer them any suggestion of remembrance. it did not seem real that any one should stop and give them anything. yet here was i, and apparently their wildest anticipations were outreached.

i cannot help thinking, as i close, of an old gray-haired irish gentleman—for that he was, by every mark of refinement of feature and intelligence of eye—who had come so low as to be the perambulating representative of a restaurant, with a double sign strapped over his shoulders. his hair was thin, his face pale, his body obviously undernourished, but he carried himself with dignity and undisturbed resignation, though he must have been deeply conscious of his state. i saw him for a number of days during the winter season, walking up and down the west side of sixth avenue, and then i saw him no more. but during that time a sense of what it means to accept the slings and arrows of fortune with fortitude and equanimity burned itself deeply into my mind. he was so much better than that which he was compelled to do. he walked so patiently to and fro, his eyes sometimes closed, his lips repeating something. i wondered, what? whether in the depths of this slough of his despond this man had not risen superior to his state, his mind on those high cold verities which after all are above the pointless little existence that we lead here, this existence with its petty266 gauds and its pretty and petty vanities. i hope so. but i do know that a stinging sense of the slings and arrows of fortune overcame me, never to be eradicated, and i quoted to myself that arresting, forceful inquiry of one william shakespeare:

“for who would bear the whip and scorns of time,

the oppressor’s wrong, the proud man’s contumely,

the pangs of despised love, the law’s delay,

the insolence of office, and the spurns

that patient merit of the unworthy takes.

who would fardels bear,

to grunt and sweat under a weary life?”

not you, you think? boast not. for after all, who shall say what a day or a year or a lifetime may not bring forth? and with whatley cannot we all say: “there, but for the grace of god, go i”—a beggar, an outcast of fortune, a sandwich man, no less, to whom the meaning of life is that he shall be a foil to comfort, a contrast to prosperity, a commentary on health.

to be the antithesis of what life would prefer to be—what could be more degraded than that?