Unto This Last and Other Essays on Political Economy Part 8

Suppose two sailors cast away on an uninhabited coast, and obliged to maintain themselves there by their own labour for a series of years.

If they both kept their health, and worked steadily, and in amity with each other, they might build themselves a convenient house, and in time come to possess a certain quant.i.ty of cultivated land, together with various stores laid up for future use. All these things would be real riches or property; and, supposing the men both to have worked equally hard, they would each have right to equal share or use of it.

Their political economy would consist merely in careful preservation and just division of these possessions. Perhaps, however, after some time one or other might be dissatisfied with the results of their common farming; and they might in consequence agree to divide the land they had brought under the spade into equal shares, so that each might thenceforward work in his own field and live by it. Suppose that after this arrangement had been made, one of them were to fall ill, and be unable to work on his land at a critical time--say of sowing or harvest.

He would naturally ask the other to sow or reap for him.

Then his companion might say, with perfect justice, "I will do this additional work for you; but if I do it, you must promise to do as much for me at another time. I will count how many hours I spend on your ground, and you shall give me a written promise to work for the same number of hours on mine, whenever I need your help, and you are able to give it."

Suppose the disabled man's sickness to continue, and that under various circ.u.mstances, for several years, requiring the help of the other, he on each occasion gave a written pledge to work, as soon as he was able, at his companion's orders, for the same number of hours which the other had given up to him. What will the positions of the two men be when the invalid is able to resume work?

Considered as a "Polis," or state, they will be poorer than they would have been otherwise: poorer by the withdrawal of what the sick man's labour would have produced in the interval. His friend may perhaps have toiled with an energy quickened by the enlarged need, but in the end his own land and property must have suffered by the withdrawal of so much of his time and thought from them; and the united property of the two men will be certainly less than it would have been if both had remained in health and activity.

But the relations in which they stand to each other are also widely altered. The sick man has not only pledged his labour for some years, but will probably have exhausted his own share of the acc.u.mulated stores, and will be in consequence for some time dependent on the other for food, which he can only "pay" or reward him for by yet more deeply pledging his own labour.

Supposing the written promises to be held entirely valid (among civilized nations their validity is secured by legal measures[33]), the person who had hitherto worked for both might now, if he chose, rest altogether, and pa.s.s his time in idleness, not only forcing his companion to redeem all the engagements he had already entered into, but exacting from him pledges for further labour, to an arbitrary amount, for what food he had to advance to him.

[33] The disputes which exist respecting the real nature of money arise more from the disputants examining its functions on different sides, than from any real dissent in their opinions. All money, properly so called, is an acknowledgment of debt; but as such, it may either be considered to represent the labour and property of the creditor, or the idleness and penury of the debtor. The intricacy of the question has been much increased by the (hitherto necessary) use of marketable commodities, such as gold, silver, salt, sh.e.l.ls, etc., to give intrinsic value or security to currency; but the final and best definition of money is that it is a doc.u.mentary promise ratified and guaranteed by the nation to give or find a certain quant.i.ty of labour on demand. A man's labour for a day is a better standard of value than a measure of any produce, because no produce ever maintains a consistent rate of productibility.

There might not, from first to last, be the least illegality (in the ordinary sense of the word) in the arrangement; but if a stranger arrived on the coast at this advanced epoch of their political economy, he would find one man commercially Rich; the other commercially Poor. He would see, perhaps with no small surprise, one pa.s.sing his days in idleness; the other labouring for both, and living sparely, in the hope of recovering his independence, at some distant period.

This is, of course, an example of one only out of many ways in which inequality of possession may be established between different persons, giving rise to the Mercantile forms of Riches and Poverty. In the instance before us, one of the men might from the first have deliberately chosen to be idle, and to put his life in p.a.w.n for present ease; or he might have mismanaged his land, and been compelled to have recourse to his neighbour for food and help, pledging his future labour for it. But what I want the reader to note especially is the fact, common to a large number of typical cases of this kind, that the establishment of the mercantile wealth which consists in a claim upon labour, signifies a political diminution of the real wealth which consists in substantial possessions.

Take another example, more consistent with the ordinary course of affairs of trade. Suppose that three men, instead of two, formed the little isolated republic, and found themselves obliged to separate in order to farm different pieces of land at some distance from each other along the coast; each estate furnishing a distinct kind of produce, and each more or less in need of the material raised on the other. Suppose that the third man, in order to save the time of all three, undertakes simply to superintend the transference of commodities from one farm to the other; on condition of receiving some sufficiently remunerative share of every parcel of goods conveyed, or of some other parcel received in exchange for it.

If this carrier or messenger always brings to each estate, from the other, what is chiefly wanted, at the right time, the operations of the two farmers will go on prosperously, and the largest possible result in produce, or wealth, will be attained by the little community. But suppose no intercourse between the landowners is possible, except through the travelling agent; and that, after a time, this agent, watching the course of each man's agriculture, keeps back the articles with which he has been entrusted until there comes a period of extreme necessity for them, on one side or other, and then exacts in exchange for them all that the distressed farmer can spare of other kinds of produce; it is easy to see that by ingeniously watching his opportunities, he might possess himself regularly of the greater part of the superfluous produce of the two estates, and at last, in some year of severest trial or scarcity, purchase both for himself, and maintain the former proprietors thenceforward as his labourers or servants.

This would be a case of commercial wealth acquired on the exactest principles of modern political economy. But more distinctly even than in the former instance, it is manifest in this that the wealth of the State, or of the three men considered as a society, is collectively less than it would have been had the merchant been content with juster profit. The operations of the two agriculturists have been cramped to the utmost; and the continual limitations of the supply of things they wanted at critical times, together with the failure of courage consequent on the prolongation of a struggle for mere existence, without any sense of permanent gain, must have seriously diminished the effective results of their labour; and the stores finally acc.u.mulated in the merchant's hands will not in anywise be of equivalent value to those which, had his dealings been honest, would have filled at once the granaries of the farmers and his own.

The whole question, therefore, respecting not only the advantage, but even the quant.i.ty, of national wealth, resolves itself finally into one of abstract justice. It is impossible to conclude, of any given ma.s.s of acquired wealth, merely by the fact of its existence, whether it signifies good or evil to the nation in the midst of which it exists. Its real value depends on the moral sign attached to it, just as sternly as that of a mathematical quant.i.ty depends on the algebraical sign attached to it. Any given acc.u.mulation of commercial wealth may be indicative, on the one hand, of faithful industries, progressive energies, and productive ingenuities; or, on the other, it may be indicative of mortal luxury, merciless tyranny, ruinous chicane. Some treasures are heavy with human tears, as an ill-stored harvest with untimely rain; and some gold is brighter in sunshine than it is in substance.

And these are not, observe, merely moral or pathetic attributes of riches, which the seeker of riches may, if he chooses, despise; they are, literally and sternly, material attributes of riches, depreciating or exalting, incalculably, the monetary signification of the sum in question. One ma.s.s of money is the outcome of action which has created,--another, of action which has annihilated,--ten times as much in the gathering of it; such and such strong hands have been paralysed, as if they had been numbed by nightshade: so many strong men's courage broken, so many productive operations hindered; this and the other false direction given to labour, and lying image of prosperity set up, on Dura plains dug into seven-times-heated furnaces. That which seems to be wealth may in verity be only the gilded index of far-reaching ruin; a wrecker's handful of coin gleaned from the beach to which he has beguiled an argosy; a camp-follower's bundle of rags unwrapped from the b.r.e.a.s.t.s of goodly soldiers dead; the purchase-pieces of potter's fields, wherein shall be buried together the citizen and the stranger.

And therefore, the idea that directions can be given for the gaining of wealth, irrespectively of the consideration of its moral sources, or that any general and technical law of purchase and gain can be set down for national practice, is perhaps the most insolently futile of all that ever beguiled men through their vices. So far as I know, there is not in history record of anything so disgraceful to the human intellect as the modern idea that the commercial text, "Buy in the cheapest market and sell in the dearest," represents, or under any circ.u.mstances could represent, an available principle of national economy. Buy in the cheapest market?--yes; but what made your market cheap? Charcoal may be cheap among your roof timbers after a fire, and bricks may be cheap in your streets after an earthquake; but fire and earthquake may not therefore be national benefits. Sell in the dearest?--yes, truly; but what made your market dear? You sold your bread well to-day; was it to a dying man who gave his last coin for it, and will never need bread more, or to a rich man who to-morrow will buy your farm over your head; or to a soldier on his way to pillage the bank in which you have put your fortune?

None of these things you can know. One thing only you can know, namely, whether this dealing of yours is a just and faithful one, which is all you need concern yourself about respecting it; sure thus to have done your own part in bringing about ultimately in the world a state of things which will not issue in pillage or in death. And thus every question concerning these things merges itself ultimately in the great question of justice, which, the ground being thus far cleared for it, I will enter upon in the next paper, leaving only, in this, three final points for the reader's consideration.

It has been shown that the chief value and virtue of money consists in its having power over human beings; that, without this power, large material possessions are useless, and, to any person possessing such power, comparatively unnecessary. But power over human beings is attainable by other means than by money. As I said a few pages back, the money power is always imperfect and doubtful; there are many things which cannot be reached with it, others which cannot be retained by it. Many joys may be given to men which cannot be bought for gold, and many fidelities found in them which cannot be rewarded with it.

Trite enough,--the reader thinks. Yes: but it is not so trite,--I wish it were,--that in this moral power, quite inscrutable and immeasurable though it be, there is a monetary value just as real as that represented by more ponderous currencies. A man's hand may be full of invisible gold, and the wave of it, or the grasp, shall do more than another's with a shower of bullion. This invisible gold, also, does not necessarily diminish in spending. Political economists will do well some day to take heed of it, though they cannot take measure.

But farther. Since the essence of wealth consists in its authority over men, if the apparent or nominal wealth fail in this power, it fails in essence; in fact, ceases to be wealth at all. It does not appear lately in England, that our authority over men is absolute. The servants show some disposition to rush riotously upstairs, under an impression that their wages are not regularly paid. We should augur ill of any gentleman's property to whom this happened every other day in his drawing-room.

So also, the power of our wealth seems limited as respects the comfort of the servants, no less than their quietude. The persons in the kitchen appear to be ill-dressed, squalid, half-starved. One cannot help imagining that the riches of the establishment must be of a very theoretical and doc.u.mentary character.

Finally. Since the essence of wealth consists in power over men, will it not follow that the n.o.bler and the more in number the persons are over whom it has power, the greater the wealth? Perhaps it may even appear after some consideration, that the persons themselves _are_ the wealth--that these pieces of gold with which we are in the habit of guiding them, are, in fact, nothing more than a kind of Byzantine harness or trappings, very glittering and beautiful in barbaric sight, wherewith we bridle the creatures; but that if these same living creatures could be guided without the fretting and jingling of the byzants in their mouths and ears, they might themselves be more valuable than their bridles. In fact, it may be discovered that the true veins of wealth are purple--and not in Rock, but in Flesh--perhaps even that the final outcome and consummation of all wealth is in the producing as many as possible full-breathed, bright-eyed, and happy-hearted human creatures. Our modern wealth, I think, has rather a tendency the other way;--most political economists appearing to consider mult.i.tudes of human creatures not conducive to wealth, or at best conducive to it only by remaining in a dim-eyed and narrow-chested state of being.

Nevertheless, it is open, I repeat, to serious question, which I leave to the reader's pondering, whether, among national manufactures, that of Souls of a good quality may not at last turn out a quite leadingly lucrative one? Nay, in some faraway and yet undreamt-of hour, I can even imagine that England may cast all thoughts of possessive wealth back to the barbaric nations among whom they first arose; and that, while the sands of the Indus and adamant of Golconda may yet stiffen the housings of the charger, and flash from the turban of the slave, she, as a Christian mother, may at last attain to the virtues and the treasures of a Heathen one, and be able to lead forth her Sons, saying--

"These are MY Jewels."

ESSAY III.

"QUI JUDICATIS TERRAM."

Some centuries before the Christian era, a Jew merchant, largely engaged in business on the Gold Coast, and reported to have made one of the largest fortunes of his time (held also in repute for much practical sagacity), left among his ledgers some general maxims concerning wealth, which have been preserved, strangely enough, even to our own days. They were held in considerable respect by the most active traders of the middle ages, especially by the Venetians, who even went so far in their admiration as to place a statue of the old Jew on the angle of one of their princ.i.p.al public buildings. Of late years these writings have fallen into disrepute, being opposed in every particular to the spirit of modern commerce. Nevertheless, I shall reproduce a pa.s.sage or two from them here, partly because they may interest the reader by their novelty; and chiefly because they will show him that it is possible for a very practical and acquisitive tradesman to hold, through a not unsuccessful career, that principle of distinction between well-gotten and ill-gotten wealth, which, partially insisted on in my last paper, it must be our work more completely to examine in this.

He says, for instance, in one place: "The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death:"

adding in another, with the same meaning (he has a curious way of doubling his sayings): "Treasures of wickedness profit nothing: but justice delivers from death." Both these pa.s.sages are notable for their a.s.sertion of death as the only real issue and sum of attainment by any unjust scheme of wealth. If we read, instead of "lying tongue," "lying label, t.i.tle, pretence, or advertis.e.m.e.nt," we shall more clearly perceive the bearing of the words on modern business. The seeking of death is a grand expression of the true course of men's toil in such business. We usually speak as if death pursued us, and we fled from him; but that is only so in rare instances. Ordinarily, he masks himself--makes himself beautiful--all-glorious; not like the King's daughter, all-glorious within, but outwardly: his clothing of wrought gold. We pursue him frantically all our days, he flying or hiding from us. Our crowning success at three-score and ten is utterly and perfectly to seize, and hold him in his eternal integrity---robes, ashes, and sting.

Again: the merchant says, "He that oppresseth the poor to increase his riches, shall surely come to want." And again, more strongly: "Rob not the poor because he is poor; neither oppress the afflicted in the place of business. For G.o.d shall spoil the soul of those that spoiled them."

This "robbing the poor because he is poor" is especially the mercantile form of theft, consisting in taking advantage of a man's necessities in order to obtain his labour or property at a reduced price. The ordinary highwayman's opposite form of robbery--of the rich, because he is rich--does not appear to occur so often to the old merchant's mind; probably because, being less profitable and more dangerous than the robbery of the poor, it is rarely practised by persons of discretion.

But the two most remarkable pa.s.sages in their deep general significance are the following:--

"The rich and the poor have met. G.o.d is their maker."

"The rich and the poor have met. G.o.d is their light."

They "have met:" more literally, have stood in each other's way, (_obviaverunt_). That is to say, as long as the world lasts, the action and counteraction of wealth and poverty, the meeting, face to face, of rich and poor, is just as appointed and necessary a law of that world as the flow of stream to sea, or the interchange of power among the electric clouds:--"G.o.d is their maker." But, also, this action may be either gentle and just, or convulsive and destructive: it may be by rage of devouring flood, or by lapse of serviceable wave;--in blackness of thunderstroke, or continual force of vital fire, soft, and shapeable into love-syllables from far away. And which of these it shall be depends on both rich and poor knowing that G.o.d is their light; that in the mystery of human life, there is no other light than this by which they can see each other's faces, and live;--light, which is called in another of the books among which the merchant's maxims have been preserved, the "sun of justice,"[34] of which it is promised that it shall rise at last with "healing"

(health-giving or helping, making whole or setting at one) in its wings. For truly this healing is only possible by means of justice; no love, no faith, no hope will do it; men will be unwisely fond--vainly faithful, unless primarily they are just; and the mistake of the best men through generation after generation, has been that great one of thinking to help the poor by almsgiving, and by preaching of patience or of hope, and by every other means, emollient or consolatory, except the one thing which G.o.d orders for them, justice. But this justice, with its accompanying holiness or helpfulness, being even by the best men denied in its trial time, is by the ma.s.s of men hated wherever it appears: so that, when the choice was one day fairly put to them, they denied the Helpful One and the Just;[35] and desired a murderer, sedition-raiser, and robber, to be granted to them;--the murderer instead of the Lord of Life, the sedition-raiser instead of the Prince of Peace, and the robber instead of the Just Judge of all the world.

[34] More accurately, Sun of Justness; but, instead of the harsh word "Justness," the old English "Righteousness" being commonly employed, has, by getting confused with "G.o.dliness," or attracting about it various vague and broken meanings, prevented most persons from receiving the force of the pa.s.sages in which it occurs. The word "righteousness"

properly refers to the justice of rule, or right, as distinguished from "equity," which refers to the justice of balance. More broadly, Righteousness is King's justice; and Equity, Judge's justice; the King guiding or ruling all, the Judge dividing or discerning between opposites (therefore, the double question, "Man, who made me a ruler--[Greek: dikastes]--or a divider--[Greek: meristes]--over you?") Thus, with respect to the Justice of Choice (selection, the feebler and pa.s.sive justice), we have from lego,--lex, legal, loi, and loyal; and with respect to the Justice of Rule (direction, the stronger and active justice), we have from rego,--rex, regal, roi, and royal.

[35] In another place written with the same meaning, "Just, and having salvation."

I have just spoken of the flowing of streams to the sea as a partial image of the action of wealth. In one respect it is not a partial, but a perfect image. The popular economist thinks himself wise in having discovered that wealth, or the forms of property in general, must go where they are required; that where demand is, supply must follow. He farther declares that this course of demand and supply cannot be forbidden by human laws. Precisely in the same sense, and with the same certainty, the waters of the world go where they are required.

Where the land falls, the water flows. The course neither of clouds nor rivers can be forbidden by human will. But the disposition and administration of them can be altered by human forethought. Whether the stream shall be a curse or a blessing, depends upon man's labour, and administrating intelligence. For centuries after centuries, great districts of the world, rich in soil, and favoured in climate, have lain desert under the rage of their own rivers; not only desert, but plague-struck. The stream which, rightly directed, would have flowed in soft irrigation from field to field--would have purified the air, given food to man and beast, and carried their burdens for them on its bosom--now overwhelms the plain, and poisons the wind; its breath pestilence, and its work famine. In like manner this wealth "goes where it is required." No human laws can withstand its flow. They can only guide it: but this, the leading trench and limiting mound can do so thoroughly, that it shall become water of life--the riches of the hand of wisdom;[36] or, on the contrary, by leaving it to its own lawless flow, they may make it, what it has been too often, the last and deadliest of national plagues: water of Marah--the water which feeds the roots of all evil.

[36] "Length of days in her right hand; in her left, riches and honour."

The necessity of these laws of distribution or restraint is curiously overlooked in the ordinary political economist's definition of his own "science." He calls it, shortly, the "science of getting rich." But there are many sciences, as well as many arts, of getting rich.

Poisoning people of large estates was one employed largely in the middle ages; adulteration of food of people of small estates is one employed largely now. The ancient and honourable Highland method of black mail; the more modern and less honourable system of obtaining goods on credit, and the other variously improved methods of appropriation--which, in major and minor scales of industry, down to the most artistic pocket-picking, we owe to recent genius,--all come under the general head of sciences, or arts, of getting rich.

So that it is clear the popular economist, in calling his science the science _par excellence_ of getting rich, must attach some peculiar ideas of limitation to its character. I hope I do not misrepresent him, by a.s.suming that he means _his_ science to be the science of "getting rich by legal or just means." In this definition, is the word "just," or "legal," finally to stand? For it is possible among certain nations, or under certain rulers, or by help of certain advocates, that proceedings may be legal which are by no means just. If, therefore, we leave at last only the word "just" in that place of our definition, the insertion of this solitary and small word will make a notable difference in the grammar of our science. For then it will follow that, in order to grow rich scientifically we must grow rich justly; and, therefore, know what is just; so that our economy will no longer depend merely on prudence, but on jurisprudence--and that of divine, not human law. Which prudence is indeed of no mean order, holding itself, as it were, high in the air of heaven, and gazing for ever on the light of the sun of justice; hence the souls which have excelled in it are represented by Dante as stars forming in heaven for ever the figure of the eye of an eagle: they having been in life the discerners of light from darkness; or to the whole human race, as the light of the body, which is the eye; while those souls which form the wings of the bird (giving power and dominion to justice, "healing in its wings") trace also in light the inscription in heaven: "DILIGITE JUSt.i.tIAM QUI JUDICATIS TERRAM." "Ye who judge the earth, give" (not, observe, merely love, but) "diligent love to justice:" the love which seeks diligently, that is to say, choosingly, and by preference to all things else. Which judging or doing judgment in the earth is, according to their capacity and position, required not of judges only, nor of rulers only, but of all men:[37] a truth sorrowfully lost sight of even by those who are ready enough to apply to themselves pa.s.sages in which Christian men are spoken of as called to be "saints"

(_i.e._, to helpful or healing functions); and "chosen to be kings"

(_i.e._, to knowing or directing functions); the true meaning of these t.i.tles having been long lost through the pretences of unhelpful and unable persons to saintly and kingly character; also through the once popular idea that both the sanct.i.ty and royalty are to consist in wearing long robes and high crowns, instead of in mercy and judgment; whereas all true sanct.i.ty is saving power, as all true royalty is ruling power; and injustice is part and parcel of the denial of such power, which "makes men as the creeping things, as the fishes of the sea, that have no ruler over them."[38]

[37] I hear that several of our lawyers have been greatly amused by the statement in the first of these papers that a lawyer's function was to do justice. I did not intend it for a jest; nevertheless it will be seen that in the above pa.s.sage neither the determination nor doing of justice are contemplated as functions wholly peculiar to the lawyer.

Possibly, the more our standing armies, whether of soldiers, pastors, or legislators (the generic term "pastor" including all teachers, and the generic term "lawyer" including makers as well as interpreters of law), can be superseded by the force of national heroism, wisdom, and honesty, the better it may be for the nation.

[38] It being the privilege of the fishes, as it is of rats and wolves, to live by the laws of demand and supply; but the distinction of humanity, to live by those of right.