Роберт Льюис Стивенсон
Lay Morals, and Other Papers
You do not love another because he is wealthy or wise or eminently respectable: you love him because you love him; that is love, and any other only a derision and grimace. It should be the same with all our actions. If we were to conceive a perfect man, it should be one who was never torn between conflicting impulses, but who, on the absolute consent of all his parts and faculties, submitted in every action of his life to a self-dictation as absolute and unreasoned as that which bids him love one woman and be true to her till death. But we should not conceive him as sagacious, ascetical, playing off his appetites against each other, turning the wing of public respectable immorality instead of riding it directly down, or advancing toward his end through a thousand sinister compromises and considerations. The one man might be wily, might be adroit, might be wise, might be respectable, might be gloriously useful; it is the other man who would be good.
The soul asks honour and not fame; to be upright, not to be successful; to be good, not prosperous; to be essentially, not outwardly, respectable. Does your soul ask profit? Does it ask money? Does it ask the approval of the indifferent herd? I believe not. For my own part, I want but little money, I hope; and I do not want to be decent at all, but to be good.
CHAPTER IV
We have spoken of that supreme self-dictation which keeps varying from hour to hour in its dictates with the variation of events and circumstances. Now, for us, that is ultimate. It may be founded on some reasonable process, but it is not a process which we can follow or comprehend. And moreover the dictation is not continuous, or not continuous except in very lively and well-living natures; and between-whiles we must brush along without it. Practice is a more intricate and desperate business than the toughest theorising; life is an affair of cavalry, where rapid judgment and prompt action are alone possible and right. As a matter of fact, there is no one so upright but he is influenced by the world’s chatter; and no one so headlong but he requires to consider consequences and to keep an eye on profit. For the soul adopts all affections and appetites without exception, and cares only to combine them for some common purpose which shall interest all. Now, respect for the opinion of others, the study of consequences, and the desire of power and comfort, are all undeniably factors in the nature of man; and the more undeniably since we find that, in our current doctrines, they have swallowed up the others and are thought to conclude in themselves all the worthy parts of man. These, then, must also be suffered to affect conduct in the practical domain, much or little according as they are forcibly or feebly present to the mind of each.
Now, a man’s view of the universe is mostly a view of the civilised society in which he lives. Other men and women are so much more grossly and so much more intimately palpable to his perceptions, that they stand between him and all the rest; they are larger to his eye than the sun, he hears them more plainly than thunder, with them, by them, and for them, he must live and die. And hence the laws that affect his intercourse with his fellow-men, although merely customary and the creatures of a generation, are more clearly and continually before his mind than those which bind him into the eternal system of things, support him in his upright progress on this whirling ball, or keep up the fire of his bodily life. And hence it is that money stands in the first rank of considerations and so powerfully affects the choice. For our society is built with money for mortar; money is present in every joint of circumstance; it might be named the social atmosphere, since, in society, it is by that alone that men continue to live, and only through that or chance that they can reach or affect one another. Money gives us food, shelter, and privacy; it permits us to be clean in person, opens for us the doors of the theatre, gains us books for study or pleasure, enables us to help the distresses of others, and puts us above necessity so that we can choose the best in life. If we love, it enables us to meet and live with the loved one, or even to prolong her health and life; if we have scruples, it gives us an opportunity to be honest; if we have any bright designs, here is what will smooth the way to their accomplishment. Penury is the worst slavery, and will soon lead to death.
But money is only a means; it presupposes a man to use it. The rich can go where he pleases, but perhaps please himself nowhere. He can buy a library or visit the whole world, but perhaps has neither patience to read nor intelligence to see. The table may be loaded and the appetite wanting; the purse may be full, and the heart empty. He may have gained the world and lost himself; and with all his wealth around him, in a great house and spacious and beautiful demesne, he may live as blank a life as any tattered ditcher. Without an appetite, without an aspiration, void of appreciation, bankrupt of desire and hope, there, in his great house, let him sit and look upon his fingers. It is perhaps a more fortunate destiny to have a taste for collecting shells than to be born a millionaire. Although neither is to be despised, it is always better policy to learn an interest than to make a thousand pounds; for the money will soon be spent, or perhaps you may feel no joy in spending it; but the interest remains imperishable and ever new. To become a botanist, a geologist, a social philosopher, an antiquary, or an artist, is to enlarge one’s possessions in the universe by an incalculably higher degree, and by a far surer sort of property, than to purchase a farm of many acres. You had perhaps two thousand a year before the transaction; perhaps you have two thousand five hundred after it. That represents your gain in the one case. But in the other, you have thrown down a barrier which concealed significance and beauty. The blind man has learned to see. The prisoner has opened up a window in his cell and beholds enchanting prospects; he will never again be a prisoner as he was; he can watch clouds and changing seasons, ships on the river, travellers on the road, and the stars at night; happy prisoner! his eyes have broken jail! And again he who has learned to love an art or science has wisely laid up riches against the day of riches; if prosperity come, he will not enter poor into his inheritance; he will not slumber and forget himself in the lap of money, or spend his hours in counting idle treasures, but be up and briskly doing; he will have the true alchemic touch, which is not that of Midas, but which transmutes dead money into living delight and satisfaction. Être et pas avoir– to be, not to possess – that is the problem of life. To be wealthy, a rich nature is the first requisite and money but the second. To be of a quick and healthy blood, to share in all honourable curiosities, to be rich in admiration and free from envy, to rejoice greatly in the good of others, to love with such generosity of heart that your love is still a dear possession in absence or unkindness – these are the gifts of fortune which money cannot buy and without which money can buy nothing. For what can a man possess, or what can he enjoy, except himself? If he enlarge his nature, it is then that he enlarges his estates. If his nature be happy and valiant, he will enjoy the universe as if it were his park and orchard.
But money is not only to be spent; it has also to be earned. It is not merely a convenience or a necessary in social life; but it is the coin in which mankind pays his wages to the individual man. And from this side, the question of money has a very different scope and application. For no man can be honest who does not work. Service for service. If the farmer buys corn, and the labourer ploughs and reaps, and the baker sweats in his hot bakery, plainly you who eat must do something in your turn. It is not enough to take off your hat, or to thank God upon your knees for the admirable constitution of society and your own convenient situation in its upper and more ornamental stories. Neither is it enough to buy the loaf with a sixpence; for then you are only changing the point of the inquiry; and you must first have bought the sixpence. Service for service: how have you bought your sixpences? A man of spirit desires certainty in a thing of such a nature; he must see to it that there is some reciprocity between him and mankind; that he pays his expenditure in service; that he has not a lion’s share in profit and a drone’s in labour; and is not a sleeping partner and mere costly incubus on the great mercantile concern of mankind.
Services differ so widely with different gifts, and some are so inappreciable to external tests, that this is not only a matter for the private conscience, but one which even there must be leniently and trustfully considered. For remember how many serve mankind who do no more than meditate; and how many are precious to their friends for no more than a sweet and joyous temper. To perform the function of a man of letters it is not necessary to write; nay, it is perhaps better to be a living book. So long as we love we serve; so long as we are loved by others, I would almost say that we are indispensable; and no man is useless while he has a friend. The true services of life are inestimable in money, and are never paid. Kind words and caresses, high and wise thoughts, humane designs, tender behaviour to the weak and suffering, and all the charities of man’s existence, are neither bought nor sold.
Yet the dearest and readiest, if not the most just, criterion of a man’s services, is the wage that mankind pays him or, briefly, what he earns. There at least there can be no ambiguity. St. Paul is fully and freely entitled to his earnings as a tentmaker, and Socrates fully and freely entitled to his earnings as a sculptor, although the true business of each was not only something different, but something which remained unpaid. A man cannot forget that he is not superintended, and serves mankind on parole. He would like, when challenged by his own conscience, to reply: ‘I have done so much work, and no less, with my own hands and brain, and taken so much profit, and no more, for my own personal delight.’ And though St. Paul, if he had possessed a private fortune, would probably have scorned to waste his time in making tents, yet of all sacrifices to public opinion none can be more easily pardoned than that by which a man, already spiritually useful to the world, should restrict the field of his chief usefulness to perform services more apparent, and possess a livelihood that neither stupidity nor malice could call in question. Like all sacrifices to public opinion and mere external decency, this would certainly be wrong; for the soul should rest contented with its own approval and indissuadably pursue its own calling. Yet, so grave and delicate is the question, that a man may well hesitate before he decides it for himself; he may well fear that he sets too high a valuation on his own endeavours after good; he may well condescend upon a humbler duty, where others than himself shall judge the service and proportion the wage.
And yet it is to this very responsibility that the rich are born. They can shuffle off the duty on no other; they are their own paymasters on parole; and must pay themselves fair wages and no more. For I suppose that in the course of ages, and through reform and civil war and invasion, mankind was pursuing some other and more general design than to set one or two Englishmen of the nineteenth century beyond the reach of needs and duties. Society was scarce put together, and defended with so much eloquence and blood, for the convenience of two or three millionaires and a few hundred other persons of wealth and position. It is plain that if mankind thus acted and suffered during all these generations, they hoped some benefit, some ease, some wellbeing, for themselves and their descendants; that if they supported law and order, it was to secure fair-play for all; that if they denied themselves in the present, they must have had some designs upon the future. Now, a great hereditary fortune is a miracle of man’s wisdom and mankind’s forbearance; it has not only been amassed and handed down, it has been suffered to be amassed and handed down; and surely in such a consideration as this, its possessor should find only a new spur to activity and honour, that with all this power of service he should not prove unserviceable, and that this mass of treasure should return in benefits upon the race. If he had twenty, or thirty, or a hundred thousand at his banker’s, or if all Yorkshire or all California were his to manage or to sell, he would still be morally penniless, and have the world to begin like Whittington, until he had found some way of serving mankind. His wage is physically in his own hand; but, in honour, that wage must still be earned. He is only steward on parole of what is called his fortune. He must honourably perform his stewardship. He must estimate his own services and allow himself a salary in proportion, for that will be one among his functions. And while he will then be free to spend that salary, great or little, on his own private pleasures, the rest of his fortune he but holds and disposes under trust for mankind; it is not his, because he has not earned it; it cannot be his, because his services have already been paid; but year by year it is his to distribute, whether to help individuals whose birthright and outfit have been swallowed up in his, or to further public works and institutions.
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 I shall 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 a man spends upon himself, he shall have earned by services to the 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. Money, being a means of happiness, should make both parties happy when it changes hands; rightly disposed, it should be twice blessed in its employment; and buyer and seller should alike have their twenty shillings worth of profit out of every pound. Benjamin Franklin went through life an altered man, because he once paid too dearly for a penny whistle. My concern springs usually from a deeper source, to wit, from having bought a whistle when I did not want one. I find I regret this, or would regret it if I gave myself the time, not only on personal but on moral and philanthropical considerations. For, first, in a world where money is wanting to buy books for eager students and food and medicine for pining children, and where a large majority are starved in their most immediate desires, it is surely base, stupid, and cruel to squander money when I am pushed by no appetite and enjoy no return of genuine satisfaction. My philanthropy is wide enough in scope to include myself; and when I have made myself happy, I have at least one good argument that I have acted rightly; but where that is not so, and I have bought and not enjoyed, my mouth is closed, and I conceive that I have robbed the poor. And, second, anything I buy or use which I do not sincerely want or cannot vividly enjoy, disturbs the balance of supply and demand, and contributes to remove industrious hands from the production of what is useful or pleasurable and to keep them busy upon ropes of sand and things that are a weariness to the flesh. That extravagance is truly sinful, and a very silly sin to boot, in which we impoverish mankind and ourselves. It is another question for each man’s heart. He knows if he can enjoy what he buys and uses; if he cannot, he is a dog in the manger; nay, it he cannot, I contend he is a thief, for nothing really belongs to a man which he cannot use. Proprietor is connected with propriety; and that only is the man’s which is proper to his wants and faculties.
A youth, in choosing a career, must not be alarmed by poverty. Want is a sore thing, but poverty does not imply want. It remains to be seen whether with half his present income, or a third, he cannot, in the most generous sense, live as fully as at present. He is a fool who objects to luxuries; but he is also a fool who does not protest against the waste of luxuries on those who do not desire and cannot enjoy them. It remains to be seen, by each man who would live a true life to himself and not a merely specious life to society, how many luxuries he truly wants and to how many he merely submits as to a social propriety; and all these last he will immediately forswear. Let him do this, and he will be surprised to find how little money it requires to keep him in complete contentment and activity of mind and senses. Life at any level among the easy classes is conceived upon a principle of rivalry, where each man and each household must ape the tastes and emulate the display of others. One is delicate in eating, another in wine, a third in furniture or works of art or dress; and I, who care nothing for any of these refinements, who am perhaps a plain athletic creature and love exercise, beef, beer, flannel shirts and a camp bed, am yet called upon to assimilate all these other tastes and make these foreign occasions of expenditure my own. It may be cynical: I am sure I shall be told it is selfish; but I will spend my money as I please and for my own intimate personal gratification, and should count myself a nincompoop indeed to lay out the colour of a halfpenny on any fancied social decency or duty. I shall not wear gloves unless my hands are cold, or unless I am born with a delight in them. Dress is my own affair, and that of one other in the world; that, in fact and for an obvious reason, of any woman who shall chance to be in love with me. I shall lodge where I have a mind. If I do not ask society to live with me, they must be silent; and even if I do, they have no further right but to refuse the invitation! There is a kind of idea abroad that a man must live up to his station, that his house, his table, and his toilette, shall be in a ratio of equivalence, and equally imposing to the world. If this is in the Bible, the passage has eluded my inquiries. If it is not in the Bible, it is nowhere but in the heart of the fool. Throw aside this fancy. See what you want, and spend upon that; distinguish what you do not care about, and spend nothing upon that. There are not many people who can differentiate wines above a certain and that not at all a high price. Are you sure you are one of these? Are you sure you prefer cigars at sixpence each to pipes at some fraction of a farthing? Are you sure you wish to keep a gig? Do you care about where you sleep, or are you not as much at your ease in a cheap lodging as in an Elizabethan manor-house? Do you enjoy fine clothes? It is not possible to answer these questions without a trial; and there is nothing more obvious to my mind, than that a man who has not experienced some ups and downs, and been forced to live more cheaply than in his father’s house, has still his education to begin. Let the experiment be made, and he will find to his surprise that he has been eating beyond his appetite up to that hour; that the cheap lodging, the cheap tobacco, the rough country clothes, the plain table, have not only no power to damp his spirits, but perhaps give him as keen pleasure in the using as the dainties that he took, betwixt sleep and waking, in his former callous and somnambulous submission to wealth.
The true Bohemian, a creature lost to view under the imaginary Bohemians of literature, is exactly described by such a principle of life. The Bohemian of the novel, who drinks more than is good for him and prefers anything to work, and wears strange clothes, is for the most part a respectable Bohemian, respectable in disrespectability, living for the outside, and an adventurer. But the man I mean lives wholly to himself, does what he wishes, and not what is thought proper, buys what he wants for himself, and not what is thought proper, works at what he believes he can do well and not what will bring him in money or favour. You may be the most respectable of men, and yet a true Bohemian. And the test is this: a Bohemian, for as poor as he may be, is always open-handed to his friends; he knows what he can do with money and how he can do without it, a far rarer and more useful knowledge; he has had less, and continued to live in some contentment; and hence he cares not to keep more, and shares his sovereign or his shilling with a friend. The poor, if they are generous, are Bohemian in virtue of their birth. Do you know where beggars go? Not to the great houses where people sit dazed among their thousands, but to the doors of poor men who have seen the world; and it was the widow who had only two mites, who cast half her fortune into the treasury.
But a young man who elects to save on dress or on lodging, or who in any way falls out of the level of expenditure which is common to his level in society, falls out of society altogether. I suppose the young man to have chosen his career on honourable principles; he finds his talents and instincts can be best contented in a certain pursuit; in a certain industry, he is sure that he is serving mankind with a healthy and becoming service; and he is not sure that he would be doing so, or doing so equally well, in any other industry within his reach. Then that is his true sphere in life; not the one in which he was born to his father, but the one which is proper to his talents and instincts. And suppose he does fall out of society, is that a cause of sorrow? Is your heart so dead that you prefer the recognition of many to the love of a few? Do you think society loves you? Put it to the proof. Decline in material expenditure, and you will find they care no more for you than for the Khan of Tartary. You will lose no friends. If you had any, you will keep them. Only those who were friends to your coat and equipage will disappear; the smiling faces will disappear as by enchantment; but the kind hearts will remain steadfastly kind. Are you so lost, are you so dead, are you so little sure of your own soul and your own footing upon solid fact, that you prefer before goodness and happiness the countenance of sundry diners-out, who will flee from you at a report of ruin, who will drop you with insult at a shadow of disgrace, who do not know you and do not care to know you but by sight, and whom you in your turn neither know nor care to know in a more human manner? Is it not the principle of society, openly avowed, that friendship must not interfere with business; which being paraphrased, means simply that a consideration of money goes before any consideration of affection known to this cold-blooded gang, that they have not even the honour of thieves, and will rook their nearest and dearest as readily as a stranger? I hope I would go as far as most to serve a friend; but I declare openly I would not put on my hat to do a pleasure to society. I may starve my appetites and control my temper for the sake of those I love; but society shall take me as I choose to be, or go without me. Neither they nor I will lose; for where there is no love, it is both laborious and unprofitable to associate.
But it is obvious that if it is only right for a man to spend money on that which he can truly and thoroughly enjoy, the doctrine applies with equal force to the rich and to the poor, to the man who has amassed many thousands as well as to the youth precariously beginning life. And it may be asked, Is not this merely preparing misers, who are not the best of company? But the principle was this: that which a man has not fairly earned, and, further, that which he cannot fully enjoy, does not belong to him, but is a part of mankind’s treasure which he holds as steward on parole. To mankind, then, it must be made profitable; and how this should be done is, once more, a problem which each man must solve for himself, and about which none has a right to judge him. Yet there are a few considerations which are very obvious and may here be stated. Mankind is not only the whole in general, but every one in particular. Every man or woman is one of mankind’s dear possessions; to his or her just brain, and kind heart, and active hands, mankind intrusts some of its hopes for the future; he or she is a possible well-spring of good acts and source of blessings to the race. This money which you do not need, which, in a rigid sense, you do not want, may therefore be returned not only in public benefactions to the race, but in private kindnesses. Your wife, your children, your friends stand nearest to you, and should be helped the first. There at least there can be little imposture, for you know their necessities of your own knowledge. And consider, if all the world did as you did, and according to their means extended help in the circle of their affections, there would be no more crying want in times of plenty and no more cold, mechanical charity given with a doubt and received with confusion. Would not this simple rule make a new world out of the old and cruel one which we inhabit?
