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

And it is only in such generosity that any man becomes capable of so governing others as to take true part in any system of national economy. Nor is there any other eternal distinction between the upper and lower classes than this form of liberty, Eleutheria, or benignity, in the one, and its opposite of slavery, Douleia, or malignity, in the other; the separation of these two orders of men, and the firm government of the lower by the higher, being the first conditions of possible wealth and economy in any state,—the Gods giving it no greater gift than the power to discern its true freemen, and "malignum spernere vulgus."

104. While I have traced the finer and higher laws of this matter for those whom they concern, I have also to note the material law—vulgarly expressed in the proverb, "Honesty is the best policy." That proverb is indeed wholly inapplicable to matters of private interest. It is not true that honesty, as far as material gain is concerned, profits individuals. A clever and cruel knave will in a mixed society always be richer than an honest person can be. But Honesty is the best "policy," if policy mean practice of State. For fraud gains nothing in a State. It only enables the knaves in it to live at the expense of honest people; while there is for every act of fraud, however small, a loss of wealth to the community. Whatever the fraudulent person gains, some other person loses, as fraud produces nothing; and there is, besides, the loss of the time and thought spent in accomplishing the fraud, and of the strength otherwise obtainable by mutual help (not to speak of the fevers of anxiety and jealousy in the blood, which are a heavy physical loss, as I will show in due time). Practically, when the nation is deeply corrupt cheat answers to cheat; every one is in turn imposed upon, and there is to the body politic the dead loss of the ingenuity, together with the incalculable mischief of the injury to each defrauded person, producing collateral effect unexpectedly. My neighbour sells me bad meat: I sell him in return flawed iron. We neither of us get one atom of pecuniary advantage on the whole transaction, but we both suffer unexpected inconvenience; my men get scurvy, and his cattle-truck runs off the rails.

105. The examination of this form of Charis must, therefore, lead us into the discussion of the principles of government in general, and especially of that of the poor by the rich, discovering how the Graciousness joined with the Greatness, or Love with Majestas, is the true Dei Gratia, or Divine Right, of every form and manner of King; i. e., specifically, of the thrones, dominations, princedoms, virtues, and powers of the earth:—of the thrones, stable, or "ruling," literally right-doing powers ("rex eris, recte si facies"):—of the dominations—lordly, edifying, dominant and harmonious powers; chiefly domestic, over the "built thing," domus, or house; and inherently twofold, Dominus and Domina; Lord and Lady:—of the Princedoms, pre-eminent, incipient, creative, and demonstrative powers; thus poetic and mercantile, in the "princeps carmen deduxisse" and the merchant-prince:—of the Virtues or Courages; militant, guiding, or Ducal powers:—and finally of the Strengths, or Forces pure; magistral powers, of the More over the less, and the forceful and free over the weak and servile elements of life.

Subject enough for the next paper, involving "economical" principles of some importance, of which, for theme, here is a sentence, which I do not care to translate, for it would sound harsh in English,[53] though, truly, it is one of the tenderest ever uttered by man; which may be meditated over, or rather through, in the meanwhile, by any one who will take the pains:—

Αρ' ουν, ὡσπερ Ἱππος τω ανεπιστημονι μεν εγχειρουντι δε χρησθαι ζημια εστιν, ουτω και αδελφος, ὁταν τις αυτω μη επισταμενος εγχειρ χρησθαι, ζημια εστι;