The Crown of Wild Olive Part 1

The Crown of Wild Olive.

by John Ruskin.

PREFACE.

Twenty years ago, there was no lovelier piece of lowland scenery in South England, nor any more pathetic in the world, by its expression of sweet human character and life, than that immediately bordering on the sources of the Wandle, and including the lower moors of Addington, and the villages of Beddington and Carshalton, with all their pools and streams. No clearer or diviner waters ever sang with constant lips of the hand which 'giveth rain from heaven;' no pastures ever lightened in spring time with more pa.s.sionate blossoming; no sweeter homes ever hallowed the heart of the pa.s.ser-by with their pride of peaceful gladness--fain-hidden--yet full-confessed. The place remains, or, until a few months ago, remained, nearly unchanged in its larger features; but, with deliberate mind I say, that I have never seen anything so ghastly in its inner tragic meaning,--not in Pisan Maremma--not by Campagna tomb,--not by the sand-isles of the Torcellan sh.o.r.e,--as the slow stealing of aspects of reckless, indolent, animal neglect, over the delicate sweetness of that English scene: nor is any blasphemy or impiety--any frantic saying or G.o.dless thought--more appalling to me, using the best power of judgment I have to discern its sense and scope, than the insolent defilings of those springs by the human herds that drink of them. Just where the welling of stainless water, trembling and pure, like a body of light, enters the pool of Carshalton, cutting itself a radiant channel down to the gravel, through warp of feathery weeds, all waving, which it traverses with its deep threads of clearness, like the chalcedony in moss-agate, starred here and there with white grenouillette; just in the very rush and murmur of the first spreading currents, the human wretches of the place cast their street and house foulness; heaps of dust and slime, and broken shreds of old metal, and rags of putrid clothes; they having neither energy to cart it away, nor decency enough to dig it into the ground, thus shed into the stream, to diffuse what venom of it will float and melt, far away, in all places where G.o.d meant those waters to bring joy and health. And, in a little pool, behind some houses farther in the village, where another spring rises, the shattered stones of the well, and of the little fretted channel which was long ago built and traced for it by gentler hands, lie scattered, each from each, under a ragged bank of mortar, and scoria; and brick-layers' refuse, on one side, which the clean water nevertheless chastises to purity; but it cannot conquer the dead earth beyond; and there, circled and coiled under festering sc.u.m, the stagnant edge of the pool effaces itself into a slope of black slime, the acc.u.mulation of indolent years. Half-a-dozen men, with one day's work, could cleanse those pools, and trim the flowers about their banks, and make every breath of summer air above them rich with cool balm; and every glittering wave medicinal, as if it ran, troubled of angels, from the porch of Bethesda. But that day's work is never given, nor will be; nor will any joy be possible to heart of man, for evermore, about those wells of English waters.

When I last left them, I walked up slowly through the back streets of Croydon, from the old church to the hospital; and, just on the left, before coming up to the crossing of the High Street, there was a new public-house built. And the front of it was built in so wise manner, that a recess of two feet was left below its front windows, between them and the street-pavement--a recess too narrow for any possible use (for even if it had been occupied by a seat, as in old time it might have been, everybody walking along the street would have fallen over the legs of the reposing wayfarers). But, by way of making this two feet depth of freehold land more expressive of the dignity of an establishment for the sale of spirituous liquors, it was fenced from the pavement by an imposing iron railing, having four or five spearheads to the yard of it, and six feet high; containing as much iron and iron-work, indeed as could well be put into the s.p.a.ce; and by this stately arrangement, the little piece of dead ground within, between wall and street, became a protective receptacle of refuse; cigar ends, and oyster sh.e.l.ls, and the like, such as an open-handed English street-populace habitually scatters from its presence, and was thus left, unsweepable by any ordinary methods. Now the iron bars which, uselessly (or in great degree worse than uselessly), enclosed this bit of ground, and made it pestilent, represented a quant.i.ty of work which would have cleansed the Carshalton pools three times over;--of work, partly cramped and deadly, in the mine; partly fierce[1] and exhaustive, at the furnace; partly foolish and sedentary, of ill-taught students making bad designs: work from the beginning to the last fruits of it, and in all the branches of it, venomous, deathful, and miserable. Now, how did it come to pa.s.s that this work was done instead of the other; that the strength and life of the English operative were spent in defiling ground, instead of redeeming it; and in producing an entirely (in that place) valueless piece of metal, which can neither be eaten nor breathed, instead of medicinal fresh air, and pure water?

There is but one reason for it, and at present a conclusive one,--that the capitalist can charge per-centage on the work in the one case, and cannot in the other. If, having certain funds for supporting labour at my disposal, I pay men merely to keep my ground in order, my money is, in that function, spent once for all; but if I pay them to dig iron out of my ground, and work it, and sell it, I can charge rent for the ground, and per-centage both on the manufacture and the sale, and make my capital profitable in these three bye-ways. The greater part of the profitable investment of capital, in the present day, is in operations of this kind, in which the public is persuaded to buy something of no use to it, on production, or sale, of which, the capitalist may charge per-centage; the said public remaining all the while under the persuasion that the per-centages thus obtained are real national gains, whereas, they are merely filchings out of partially light pockets, to swell heavy ones.

Thus, the Croydon publican buys the iron railing, to make himself more conspicuous to drunkards. The public-housekeeper on the other side of the way presently buys another railing, to out-rail him with. Both are, as to their _relative_ attractiveness to customers of taste, just where they were before; but they have lost the price of the railings; which they must either themselves finally lose, or make their aforesaid customers of taste pay, by raising the price of their beer, or adulterating it. Either the publicans, or their customers, are thus poorer by precisely what the capitalist has gained; and the value of the work itself, meantime, has been lost to the nation; the iron bars in that form and place being wholly useless. It is this mode of taxation of the poor by the rich which is referred to in the text (page 31), in comparing 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 pa.s.s 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 pa.s.ses my own gate, and endeavour to exact a s.h.i.+lling from every pa.s.senger, 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 s.h.i.+llings, 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 repet.i.tion, or ill.u.s.tration, 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 a.s.sumed 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 a.s.serting any principle of war, whether one a.s.sumed that a discharge of artillery would merely knead down a certain quant.i.ty 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 a.s.sumed 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 hards.h.i.+p, 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 G.o.d 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 repet.i.tions 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 a.s.serted 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 a.s.sumed, 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 ign.o.ble 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 person summoned to such departure. On the contrary, a brave belief in death has been a.s.suredly held by many not ign.o.ble persons, and it is a sign of the last depravity in the Church itself, when it a.s.sumes that such a belief is inconsistent with either purity of character, or energy of hand. The shortness of life is not, to any rational person, a conclusive reason for wasting the s.p.a.ce of it which may be granted him; nor does the antic.i.p.ation of death to-morrow suggest, to any one but a drunkard, the expediency of drunkenness to-day. To teach that there is no device in the grave, may indeed make the deviceless person more contented in his dulness; but it will make the deviser only more earnest in devising, nor is human conduct likely, in every case, to be purer under the conviction that all its evil may in a moment be pardoned, and all its wrong-doing in a moment redeemed; and that the sigh of repentance, which purges the guilt of the past, will waft the soul into a felicity which forgets its pain,--than it may be under the sterner, and to many not unwise minds, more probable, apprehension, that 'what a man soweth that shall he also reap'--or others reap,--when he, the living seed of pestilence, walketh no more in darkness, but lies down therein.

But to men whose feebleness of sight, or bitterness of soul, or the offence given by the conduct of those who claim higher hope, may have rendered this painful creed the only possible one, there is an appeal to be made, more secure in its ground than any which can be addressed to happier persons. I would fain, if I might offencelessly, have spoken to them as if none others heard; and have said thus: Hear me, you dying men, who will soon be deaf for ever. For these others, at your right hand and your left, who look forward to a state of infinite existence, in which all their errors will be overruled, and all their faults forgiven; for these, who, stained and blackened in the battle smoke of mortality, have but to dip themselves for an instant in the font of death, and to rise renewed of plumage, as a dove that is covered with silver, and her feathers like gold; for these, indeed, it may be permissible to waste their numbered moments, through faith in a future of innumerable hours; to these, in their weakness, it may be conceded that they should tamper with sin which can only bring forth fruit of righteousness, and profit by the iniquity which, one day, will be remembered no more. In them, it may be no sign of hardness of heart to neglect the poor, over whom they know their Master is watching; and to leave those to perish temporarily, who cannot perish eternally. But, for you, there is no such hope, and therefore no such excuse. This fate, which you ordain for the wretched, you believe to be all their inheritance; you may crush them, before the moth, and they will never rise to rebuke you;--their breath, which fails for lack of food, once expiring, will never be recalled to whisper against you a word of accusing;--they and you, as you think, shall lie down together in the dust, and the worms cover you;--and for them there shall be no consolation, and on you no vengeance,--only the question murmured above your grave: 'Who shall repay him what he hath done?' Is it therefore easier for you in your heart to inflict the sorrow for which there is no remedy? Will you take, wantonly, this little all of his life from your poor brother, and make his brief hours long to him with pain? Will you be readier to the injustice which can never be redressed; and n.i.g.g.ardly of mercy which you _can_ bestow but once, and which, refusing, you refuse for ever? I think better of you, even of the most selfish, than that you would do this, well understood. And for yourselves, it seems to me, the question becomes not less grave, in these curt limits. If your life were but a fever fit,--the madness of a night, whose follies were all to be forgotten in the dawn, it might matter little how you fretted away the sickly hours,--what toys you s.n.a.t.c.hed at, or let fall,--what visions you followed wistfully with the deceived eyes of sleepless phrenzy. Is the earth only an hospital? Play, if you care to play, on the floor of the hospital dens. Knit its straw into what crowns please you; gather the dust of it for treasure, and die rich in that, clutching at the black motes in the air with your dying hands;--and yet, it may be well with you. But if this life be no dream, and the world no hospital; if all the peace and power and joy you can ever win, must be won now; and all fruit of victory gathered here, or never;--will you still, throughout the puny totality of your life, weary yourselves in the fire for vanity? If there is no rest which remaineth for you, is there none you might presently take? was this gra.s.s of the earth made green for your shroud only, not for your bed? and can you never lie down _upon_ it, but only _under_ it? The heathen, to whose creed you have returned, thought not so. They knew that life brought its contest, but they expected from it also the crown of all contest: No proud one! no jewelled circlet flaming through Heaven above the height of the unmerited throne; only some few leaves of wild olive, cool to the tired brow, through a few years of peace. It should have been of gold, they thought; but Jupiter was poor; this was the best the G.o.d could give them. Seeking a greater than this, they had known it a mockery. Not in war, not in wealth, not in tyranny, was there any happiness to be found for them--only in kindly peace, fruitful and free. The wreath was to be of _wild_ olive, mark you:--the tree that grows carelessly, tufting the rocks with no vivid bloom, no verdure of branch; only with soft snow of blossom, and scarcely fulfilled fruit, mixed with grey leaf and thornset stem; no fastening of diadem for you but with such sharp embroidery! But this, such as it is, you may win while yet you live; type of grey honour and sweet rest.[2] Free-heartedness, and graciousness, and undisturbed trust, and requited love, and the sight of the peace of others, and the ministry to their pain;--these, and the blue sky above you, and the sweet waters and flowers of the earth beneath; and mysteries and presences, innumerable, of living things,--these may yet be here your riches; untormenting and divine: serviceable for the life that now is nor, it may be, without promise of that which is to come.

FOOTNOTES:

[1] 'A fearful occurrence took place a few days since, near Wolverhampton. Thomas Snape, aged nineteen, was on duty as the "keeper"

of a blast furnace at Deepfield, a.s.sisted by John Gardner, aged eighteen, and Joseph Swift, aged thirty-seven. The furnace contained four tons of molten iron, and an equal amount of cinders, and ought to have been run out at 7.30 P.M. But Snape and his mates, engaged in talking and drinking, neglected their duty, and in the meantime, the iron rose in the furnace until it reached a pipe wherein water was contained. Just as the men had stripped, and were proceeding to tap the furnace, the water in the pipe, converted into steam, burst down its front and let loose on them the molten metal, which instantaneously consumed Gardner; Snape, terribly burnt, and mad with pain, leaped into the ca.n.a.l and then ran home and fell dead on the threshold, Swift survived to reach the hospital, where he died too.

In further ill.u.s.tration of this matter, I beg the reader to look at the article on the 'Decay of the English Race,' in the '_Pall-Mall Gazette_'

of April 17, of this year; and at the articles on the 'Report of the Thames Commission,' in any journals of the same date.

[2] [Greek: melitoessa, aethlon g' eneken].

THE CROWN OF WILD OLIVE.

LECTURE I.

_WORK._

(_Delivered before the Working Men's Inst.i.tute, at Camberwell._)

My Friends,--I have not come among you to-night to endeavour to give you an entertaining lecture; but to tell you a few plain facts, and ask you some plain, but necessary questions. I have seen and known too much of the struggle for life among our labouring population, to feel at ease, even under any circ.u.mstances, in inviting them to dwell on the trivialities of my own studies; but, much more, as I meet to-night, for the first time, the members of a working Inst.i.tute established in the district in which I have pa.s.sed the greater part of my life, I am desirous that we should at once understand each other, on graver matters. I would fain tell you, with what feelings, and with what hope, I regard this Inst.i.tution, as one of many such, now happily established throughout England, as well as in other countries;--Inst.i.tutions which are preparing the way for a great change in all the circ.u.mstances of industrial life; but of which the success must wholly depend upon our clearly understanding the circ.u.mstances and necessary _limits_ of this change. No teacher can truly promote the cause of education, until he knows the conditions of the life for which that education is to prepare his pupil. And the fact that he is called upon to address you nominally, as a 'Working Cla.s.s,' must compel him, if he is in any wise earnest or thoughtful, to inquire in the outset, on what you yourselves suppose this cla.s.s distinction has been founded in the past, and must be founded in the future. The manner of the amus.e.m.e.nt, and the matter of the teaching, which any of us can offer you, must depend wholly on our first understanding from you, whether you think the distinction heretofore drawn between working men and others, is truly or falsely founded. Do you accept it as it stands? do you wish it to be modified? or do you think the object of education is to efface it, and make us forget it for ever?

Let me make myself more distinctly understood. We call this--you and I--a 'Working Men's' Inst.i.tute, and our college in London, a 'Working Men's' College. Now, how do you consider that these several inst.i.tutes differ, or ought to differ, from 'idle men's' inst.i.tutes and 'idle men's' colleges? Or by what other word than 'idle' shall I distinguish those whom the happiest and wisest of working men do not object to call the 'Upper Cla.s.ses?' Are there really upper cla.s.ses,--are there lower?

How much should they always be elevated, how much always depressed? And, gentlemen and ladies--I pray those of you who are here to forgive me the offence there may be in what I am going to say. It is not _I_ who wish to say it. Bitter voices say it; voices of battle and of famine through all the world, which must be heard some day, whoever keeps silence.

Neither is it to _you_ specially that I say it. I am sure that most now present know their duties of kindness, and fulfil them, better perhaps than I do mine. But I speak to you as representing your whole cla.s.s, which errs, I know, chiefly by thoughtlessness, but not therefore the less terribly. Wilful error is limited by the will, but what limit is there to that of which we are unconscious?

Bear with me, therefore, while I turn to these workmen, and ask them, also as representing a great mult.i.tude, what they think the 'upper cla.s.ses' are, and ought to be, in relation to them. Answer, you workmen who are here, as you would among yourselves, frankly; and tell me how you would have me call those cla.s.ses. Am I to call them--would _you_ think me right in calling them--the idle cla.s.ses? I think you would feel somewhat uneasy, and as if I were not treating my subject honestly, or speaking from my heart, if I went on under the supposition that all rich people were idle. You would be both unjust and unwise if you allowed me to say that;--not less unjust than the rich people who say that all the poor are idle, and will never work if they can help it, or more than they can help.

For indeed the fact is, that there are idle poor and idle rich; and there are busy poor and busy rich. Many a beggar is as lazy as if he had ten thousand a year; and many a man of large fortune is busier than his errand-boy, and never would think of stopping in the street to play marbles. So that, in a large view, the distinction between workers and idlers, as between knaves and honest men, runs through the very heart and innermost economies of men of all ranks and in all positions. There is a working cla.s.s--strong and happy--among both rich and poor; there is an idle cla.s.s--weak, wicked, and miserable--among both rich and poor.

And the worst of the misunderstandings arising between the two orders come of the unlucky fact that the wise of one cla.s.s habitually contemplate the foolish of the other. If the busy rich people watched and rebuked the idle rich people, all would be right; and if the busy poor people watched and rebuked the idle poor people, all would be right. But each cla.s.s has a tendency to look for the faults of the other. A hard-working man of property is particularly offended by an idle beggar; and an orderly, but poor, workman is naturally intolerant of the licentious luxury of the rich. And what is severe judgment in the minds of the just men of either cla.s.s, becomes fierce enmity in the unjust--but among the unjust _only_. None but the dissolute among the poor look upon the rich as their natural enemies, or desire to pillage their houses and divide their property. None but the dissolute among the rich speak in opprobrious terms of the vices and follies of the poor.

There is, then, no cla.s.s distinction between idle and industrious people; and I am going to-night to speak only of the industrious. The idle people we will put out of our thoughts at once--they are mere nuisances--what ought to be done with _them_, we'll talk of at another time. But there are cla.s.s distinctions, among the industrious themselves; tremendous distinctions, which rise and fall to every degree in the infinite thermometer of human pain and of human power--distinctions of high and low, of lost and won, to the whole reach of man's soul and body.

These separations we will study, and the laws of them, among energetic men only, who, whether they work or whether they play, put their strength into the work, and their strength into the game; being in the full sense of the word 'industrious,' one way or another--with a purpose, or without. And these distinctions are mainly four:

I. Between those who work, and those who play.

II. Between those who produce the means of life, and those who consume them.

III. Between those who work with the head, and those who work with the hand.

IV. Between those who work wisely, and who work foolishly.

For easier memory, let us say we are going to oppose, in our examination.--

I. Work to play; II. Production to consumption; III. Head to Hand; and, IV. Sense to nonsense.

I. First, then, of the distinction between the cla.s.ses who work and the cla.s.ses who play. Of course we must agree upon a definition of these terms,--work and play,--before going farther. Now, roughly, not with vain subtlety of definition, but for plain use of the words, 'play' is an exertion of body or mind, made to please ourselves, and with no determined end; and work is a thing done because it ought to be done, and with a determined end. You play, as you call it, at cricket, for instance. That is as hard work as anything else; but it amuses you, and it has no result but the amus.e.m.e.nt. If it were done as an ordered form of exercise, for health's sake, it would become work directly. So, in like manner, whatever we do to please ourselves, and only for the sake of the pleasure, not for an ultimate object, is 'play,' the 'pleasing thing,' not the useful thing. Play may be useful in a secondary sense (nothing is indeed more useful or necessary); but the use of it depends on its being spontaneous.

Let us, then, enquire together what sort of games the playing cla.s.s in England spend their lives in playing at.

The first of all English games is making money. That is an all-absorbing game; and we knock each other down oftener in playing at that than at foot-ball, or any other roughest sport; and it is absolutely without purpose; no one who engages heartily in that game ever knows why. Ask a great money-maker what he wants to do with his money--he never knows. He doesn't make it to do anything with it. He gets it only that he _may_ get it. 'What will you make of what you have got?' you ask. 'Well, I'll get more,' he says. Just as, at cricket, you get more runs. There's no use in the runs, but to get more of them than other people is the game.

And there's no use in the money, but to have more of it than other people is the game. So all that great foul city of London there,--rattling, growling, smoking, stinking,--a ghastly heap of fermenting brick-work, pouring out poison at every pore,--you fancy it is a city of work? Not a street of it! It is a great city of play; very nasty play, and very hard play, but still play. It is only Lord's cricket ground without the turf,--a huge billiard table without the cloth, and with pockets as deep as the bottomless pit; but mainly a billiard table, after all.

Well, the first great English game is this playing at counters. It differs from the rest in that it appears always to be producing money, while every other game is expensive. But it does not always produce money. There's a great difference between 'winning' money and 'making'

it; a great difference between getting it out of another man's pocket into ours, or filling both. Collecting money is by no means the same thing as making it; the tax-gatherer's house is not the Mint; and much of the apparent gain (so called), in commerce, is only a form of taxation on carriage or exchange.

Our next great English game, however, hunting and shooting, is costly altogether; and how much we are fined for it annually in land, horses, gamekeepers, and game laws, and all else that accompanies that beautiful and special English game, I will not endeavour to count now: but note only that, except for exercise, this is not merely a useless game, but a deadly one, to all connected with it. For through horse-racing, you get every form of what the higher cla.s.ses everywhere call 'Play,' in distinction from all other plays; that is--gambling; by no means a beneficial or recreative game: and, through game-preserving, you get also some curious laying out of ground; that beautiful arrangement of dwelling-house for man and beast, by which we have grouse and black-c.o.c.k--so many brace to the acre, and men and women--so many brace to the garret. I often wonder what the angelic builders and surveyors--the angelic builders who build the 'many mansions' up above there; and the angelic surveyors, who measured that four-square city with their measuring reeds--I wonder what they think, or are supposed to think, of the laying out of ground by this nation, which has set itself, as it seems, literally to accomplish, word for word, or rather fact for word, in the persons of those poor whom its Master left to represent him, what that Master said of himself--that foxes and birds had homes, but He none.

Then, next to the gentlemen's game of hunting, we must put the ladies'

game of dressing. It is not the cheapest of games. I saw a brooch at a jeweller's in Bond Street a fortnight ago, not an inch wide, and without any singular jewel in it, yet worth 3,000_l._ And I wish I could tell you what this 'play' costs, altogether, in England, France, and Russia annually. But it is a pretty game, and on certain terms, I like it; nay, I don't see it played quite as much as I would fain have it. You ladies like to lead the fas.h.i.+on:--by all means lead it--lead it thoroughly, lead it far enough. Dress yourselves nicely, and dress everybody else nicely. Lead the _fas.h.i.+ons for the poor_ first; make _them_ look well, and you yourselves will look, in ways of which you have now no conception, all the better. The fas.h.i.+ons you have set for some time among your peasantry are not pretty ones; their doublets are too irregularly slashed, and the wind blows too frankly through them.

Then there are other games, wild enough, as I could show you if I had time.

There's playing at literature, and playing at art--very different, both, from working at literature, or working at art, but I've no time to speak of these. I pa.s.s to the greatest of all--the play of plays, the great gentlemen's game, which ladies like them best to play at,--the game of War. It is entrancingly pleasant to the imagination; the facts of it, not always so pleasant. We dress for it, however, more finely than for any other sport; and go out to it, not merely in scarlet, as to hunt, but in scarlet and gold, and all manner of fine colours: of course we could fight better in grey, and without feathers; but all nations have agreed that it is good to be well dressed at this play. Then the bats and b.a.l.l.s are very costly; our English and French bats, with the b.a.l.l.s and wickets, even those which we don't make any use of, costing, I suppose, now about fifteen millions of money annually to each nation; all of which, you know is paid for by hard labourer's work in the furrow and furnace. A costly game!--not to speak of its consequences; I will say at present nothing of these. The mere immediate cost of all these plays is what I want you to consider; they all cost deadly work somewhere, as many of us know too well. The jewel-cutter, whose sight fails over the diamonds; the weaver, whose arm fails over the web; the iron-forger, whose breath fails before the furnace--_they_ know what work is--they, who have all the work, and none of the play, except a kind they have named for themselves down in the black north country, where 'play' means being laid up by sickness. It is a pretty example for philologists, of varying dialect, this change in the sense of the word 'play,' as used in the black country of Birmingham, and the red and black country of Baden Baden. Yes, gentlemen, and gentlewomen, of England, who think 'one moment unamused a misery, not made for feeble man,' this is what you have brought the word 'play' to mean, in the heart of merry England! You may have your fluting and piping; but there are sad children sitting in the market-place, who indeed cannot say to you, 'We have piped unto you, and ye have not danced:' but eternally shall say to you, 'We have mourned unto you, and ye have not lamented.'

This, then, is the first distinction between the 'upper and lower'

cla.s.ses. And this is one which is by no means necessary; which indeed must, in process of good time, be by all honest men's consent abolished.

Men will be taught that an existence of play, sustained by the blood of other creatures, is a good existence for gnats and sucking fish; but not for men: that neither days, nor lives, can be made holy by doing nothing in them: that the best prayer at the beginning of a day is that we may not lose its moments; and the best grace before meat, the consciousness that we have justly earned our dinner. And when we have this much of plain Christianity preached to us again, and enough respect for what we regard as inspiration, as not to think that 'Son, go work to-day in my vineyard,' means 'Fool, go play to-day in my vineyard,' we shall all be workers, in one way or another; and this much at least of the distinction between 'upper' and 'lower' forgotten.