第15章 Lay Morals(15)

At this rate,short of inspiration,it seems hardly possible to be both rich and honest;and the millionaire is under a far more continuous temptation to thieve than the labourer who gets his shilling daily for despicable toils.Are you surprised?It is even so.And you repeat it every Sunday in your churches.'It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.'I have heard this and similar texts ingeniously explained away and brushed from the path of the aspiring Christian by the tender Great-heart of the parish.One excellent clergyman told us that the 'eye of a needle'meant a low,Oriental postern through which camels could not pass till they were unloaded -which is very likely just;and then went on,bravely confounding the 'kingdom of God'with heaven,the future paradise,to show that of course no rich person could expect to carry his riches beyond the grave -which,of course,he could not and never did.Various greedy sinners of the congregation drank in the comfortable doctrine with relief.It was worth the while having come to church that Sunday morning!All was plain.The Bible,as usual,meant nothing in particular;it was merely an obscure and figurative school-copybook;and if a man were only respectable,he was a man after God's own heart.

Alas!I fear not.And though this matter of a man's services is one for his own conscience,there are some cases in which it is difficult to restrain the mind from judging.Thus Ishall be very easily persuaded that a man has earned his daily bread;and if he has but a friend or two to whom his company is delightful at heart,I am more than persuaded at once.But it will be very hard to persuade me that any one has earned an income of a hundred thousand.What he is to his friends,he still would be if he were made penniless to-morrow;for as to the courtiers of luxury and power,I will neither consider them friends,nor indeed consider them at all.What he does for mankind there are most likely hundreds who would do the same,as effectually for the race and as pleasurably to themselves,for the merest fraction of this monstrous wage.Why it is paid,I am,therefore,unable to conceive,and as the man pays it himself,out of funds in his detention,I have a certain backwardness to think him honest.

At least,we have gained a very obvious point:that WHAT AMAN SPENDS UPON HIMSELF,HE SHALL HAVE EARNED BY SERVICES TOTHE RACE.Thence flows a principle for the outset of life,which is a little different from that taught in the present day.I am addressing the middle and the upper classes;those who have already been fostered and prepared for life at some expense;those who have some choice before them,and can pick professions;and above all,those who are what is called independent,and need do nothing unless pushed by honour or ambition.In this particular the poor are happy;among them,when a lad comes to his strength,he must take the work that offers,and can take it with an easy conscience.But in the richer classes the question is complicated by the number of opportunities and a variety of considerations.Here,then,this principle of ours comes in helpfully.The young man has to seek,not a road to wealth,but an opportunity of service;not money,but honest work.If he has some strong propensity,some calling of nature,some over-weening interest in any special field of industry,inquiry,or art,he will do right to obey the impulse;and that for two reasons:the first external,because there he will render the best services;the second personal,because a demand of his own nature is to him without appeal whenever it can be satisfied with the consent of his other faculties and appetites.If he has no such elective taste,by the very principle on which he chooses any pursuit at all he must choose the most honest and serviceable,and not the most highly remunerated.We have here an external problem,not from or to ourself,but flowing from the constitution of society;and we have our own soul with its fixed design of righteousness.All that can be done is to present the problem in proper terms,and leave it to the soul of the individual.Now,the problem to the poor is one of necessity:to earn wherewithal to live,they must find remunerative labour.But the problem to the rich is one of honour:having the wherewithal,they must find serviceable labour.Each has to earn his daily bread:the one,because he has not yet got it to eat;the other,who has already eaten it,because he has not yet earned it.

Of course,what is true of bread is true of luxuries and comforts,whether for the body or the mind.But the consideration of luxuries leads us to a new aspect of the whole question,and to a second proposition no less true,and maybe no less startling,than the last.

At the present day,we,of the easier classes,are in a state of surfeit and disgrace after meat.Plethora has filled us with indifference;and we are covered from head to foot with the callosities of habitual opulence.Born into what is called a certain rank,we live,as the saying is,up to our station.We squander without enjoyment,because our fathers squandered.We eat of the best,not from delicacy,but from brazen habit.We do not keenly enjoy or eagerly desire the presence of a luxury;we are unaccustomed to its absence.

And not only do we squander money from habit,but still more pitifully waste it in ostentation.I can think of no more melancholy disgrace for a creature who professes either reason or pleasure for his guide,than to spend the smallest fraction of his income upon that which he does not desire;and to keep a carriage in which you do not wish to drive,or a butler of whom you are afraid,is a pathetic kind of folly.