The Crown of Wild Olive - John Ruskin (ereader with android .TXT) 📗

the modern acquisitive power of capital with that of the lance and sword; the only difference being that the levy of black mail in old times was by force, and is now by cozening. The old rider and reiver frankly quartered himself on the publican for the night; the modern one merely makes his lance into an iron spike, and persuades his host to buy it. One comes as an open robber, the other as a cheating pedlar; but the result, to the injured person's pocket, is absolutely the same. Of course many useful industries mingle with, and disguise the useless ones; and in the habits of energy aroused by the struggle, there is a certain direct good. It is far better to spend four thousand pounds in making a good gun, and then to blow it to pieces, than to pass life in idleness. Only do not let it be called 'political economy.' There is also a confused notion in the minds of many persons, that the gathering of the property of the poor into the hands of the rich does no ultimate harm; since, in whosesoever hands it may be, it must be spent at last, and thus, they think, return to the poor again. This fallacy has been again and again exposed; but grant the plea true, and the same apology may, of course, be made for black mail, or any other form of robbery. It might be (though practically it never is) as advantageous for the nation that the robber should have the spending of the money he extorts, as that the person robbed should have spent it. But this is no excuse for the theft. If I were to put a turnpike on the road where it passes my own gate, and endeavour to exact a shilling from every passenger, the public would soon do away with my gate, without listening to any plea on my part that 'it was as advantageous to them, in the end, that I should spend their shillings, as that they themselves should.' But if, instead of out-facing them with a turnpike, I can only persuade them to come in and buy stones, or old iron, or any other useless thing, out of my ground, I may rob them to the same extent, and be, moreover, thanked as a public benefactor, and promoter of commercial prosperity. And this main question for the poor of England—for the poor of all countries—is wholly omitted in every common treatise on the subject of wealth. Even by the labourers themselves, the operation of capital is regarded only in its effect on their immediate interests; never in the far more terrific power of its appointment of the kind and the object of labour. It matters little, ultimately, how much a labourer is paid for making anything; but it matters fearfully what the thing is, which he is compelled to make. If his labour is so ordered as to produce food, and fresh air, and fresh water, no matter that his wages are low;—the food and fresh air and water will be at last there; and he will at last get them. But if he is paid to destroy food and fresh air or to produce iron bars instead of them,—the food and air will finally not be there, and he will not get them, to his great and final inconvenience. So that, conclusively, in political as in household economy, the great question is, not so much what money you have in your pocket, as what you will buy with it, and do with it.

I have been long accustomed, as all men engaged in work of investigation must be, to hear my statements laughed at for years, before they are examined or believed; and I am generally content to wait the public's time. But it has not been without displeased surprise that I have found myself totally unable, as yet, by any repetition, or illustration, to force this plain thought into my readers' heads,—that the wealth of nations, as of men, consists in substance, not in ciphers; and that the real good of all work, and of all commerce, depends on the final worth of the thing you make, or get by it. This is a practical enough statement, one would think: but the English public has been so possessed by its modern school of economists with the notion that Business is always good, whether it be busy in mischief or in benefit; and that buying and selling are always salutary, whatever the intrinsic worth of what you buy or sell,—that it seems impossible to gain so much as a patient hearing for any inquiry respecting the substantial result of our eager modern labours. I have never felt more checked by the sense of this impossibility than in arranging the heads of the following three lectures, which, though delivered at considerable intervals of time, and in different places, were not prepared without reference to each other. Their connection would, however, have been made far more distinct, if I had not been prevented, by what I feel to be another great difficulty in addressing English audiences, from enforcing, with any decision, the common, and to me the most important, part of their subjects. I chiefly desired (as I have just said) to question my hearers—operatives, merchants, and soldiers, as to the ultimate meaning of the business they had in hand; and to know from them what they expected or intended their manufacture to come to, their selling to come to, and their killing to come to. That appeared the first point needing determination before I could speak to them with any real utility or effect. 'You craftsmen—salesmen—swordsmen,—do but tell me clearly what you want, then, if I can say anything to help you, I will; and if not, I will account to you as I best may for my inability.' But in order to put this question into any terms, one had first of all to face the difficulty just spoken of—to me for the present insuperable,—the difficulty of knowing whether to address one's audience as believing, or not believing, in any other world than this. For if you address any average modern English company as believing in an Eternal life, and endeavour to draw any conclusions, from this assumed belief, as to their present business, they will forthwith tell you that what you say is very beautiful, but it is not practical. If, on the contrary, you frankly address them as unbelievers in Eternal life, and try to draw any consequences from that unbelief,—they immediately hold you for an accursed person, and shake off the dust from their feet at you. And the more I thought over what I had got to say, the less I found I could say it, without some reference to this intangible or intractable part of the subject. It made all the difference, in asserting any principle of war, whether one assumed that a discharge of artillery would merely knead down a certain quantity of red clay into a level line, as in a brick field; or whether, out of every separately Christian-named portion of the ruinous heap, there went out, into the smoke and dead-fallen air of battle, some astonished condition of soul, unwillingly released. It made all the difference, in speaking of the possible range of commerce, whether one assumed that all bargains related only to visible property—or whether property, for the present invisible, but nevertheless real, was elsewhere purchasable on other terms. It made all the difference, in addressing a body of men subject to considerable hardship, and having to find some way out of it—whether one could confidentially say to them, 'My friends,—you have only to die, and all will be right;' or whether one had any secret misgiving that such advice was more blessed to him that gave, than to him that took it. And therefore the deliberate reader will find, throughout these lectures, a hesitation in driving points home, and a pausing short of conclusions which he will feel I would fain have come to; hesitation which arises wholly from this uncertainty of my hearers' temper. For I do not now speak, nor have I ever spoken, since the time of my first forward youth, in any proselyting temper, as desiring to persuade any one of what, in such matters, I thought myself; but, whomsoever I venture to address, I take for the time his creed as I find it; and endeavour to push it into such vital fruit as it seems capable of. Thus, it is a creed with a great part of the existing English people, that they are in possession of a book which tells them, straight from the lips of God all they ought to do, and need to know. I have read that book, with as much care as most of them, for some forty years; and am thankful that, on those who trust it, I can press its pleadings. My endeavour has been uniformly to make them trust it more deeply than they do; trust it, not in their own favourite verses only, but in the sum of all; trust it not as a fetish or talisman, which they are to be saved by daily repetitions of; but as a Captain's order, to be heard and obeyed at their peril. I was always encouraged by supposing my hearers to hold such belief. To these, if to any, I once had hope of addressing, with acceptance, words which insisted on the guilt of pride, and the futility of avarice; from these, if from any, I once expected ratification of a political economy, which asserted that the life was more than the meat, and the body than raiment; and these, it once seemed to me, I might ask without accusation or fanaticism, not merely in doctrine of the lips, but in the bestowal of their heart's treasure, to separate themselves from the crowd of whom it is written, 'After all these things do the Gentiles seek.'

It cannot, however, be assumed, with any semblance of reason, that a general audience is now wholly, or even in majority, composed of these religious persons. A large portion must always consist of men who admit no such creed; or who, at least, are inaccessible to appeals founded on it. And as, with the so-called Christian, I desired to plead for honest declaration and fulfilment of his belief in life,—with the so-called Infidel, I desired to plead for an honest declaration and fulfilment of his belief in death. The dilemma is inevitable. Men must either hereafter live, or hereafter die; fate may be bravely met, and conduct wisely ordered, on either expectation; but never in hesitation between ungrasped hope, and unconfronted fear. We usually believe in immortality, so far as to avoid preparation for death; and in mortality, so far as to avoid preparation for anything after death. Whereas, a wise man will at least hold himself prepared for one or other of two events, of which one or other is inevitable; and will have all things in order, for his sleep, or in readiness, for his awakening.

Nor have we any right to call it an ignoble judgment, if he determine to put them in order, as for sleep. A brave belief in life is indeed an enviable state of mind, but, as far as I can discern, an unusual one. I know few Christians so convinced of the splendour of the rooms in their Father's house, as to be happier when their friends are called to those mansions, than they would have been if the Queen had sent for them to live at Court: nor has the Church's most ardent 'desire to depart, and be with Christ,' ever cured it of the singular habit of putting on mourning for every