Part 12 (1/2)

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

[Greek: Ar oun, hosper Hippos to anepistemoni men encheirounti de chresthai zemia estin, houto kai adelphos, otan tis auto me epistamenos encheir chresthai, zemia esti];

FOOTNOTES:

[44] I have repeated the substance of this and the next paragraph so often since, that I am ashamed and weary. The thing is too true, and too simple, it seems, for anybody ever to believe. Meantime, the theories of ”international values,” as explained by Modern Political Economy, have brought about last year's pillage of France by Germany, and the affectionate relations now existing in consequence between the inhabitants of the right and left banks of the Rhine.

[45] I wish some one would examine and publish accurately the late dealings of the Governors of the Cape with the Caffirs.

[46] By ”pay,” I mean wages for labour or skill; by ”profit,” gain dependent on the state of the market.

[47] Since I wrote this, I have worked out the question of interest of money, which always, until lately, had embarra.s.sed and defeated me; and I find that the payment of interest of any amount whatever is real ”usury,” and entirely unjustifiable. I was shown this chiefly by the pamphlets issued by Mr. W. C. Sillar, though I greatly regret the impatience which causes Mr. Sillar to regard usury as the radical crime in political economy. There are others worse, that act with it.

[48] Hence Dante's companions.h.i.+p of Cahors, _Inf._, canto xi., supported by the view taken of the matter throughout the middle ages, in common with the Greeks.

[49] I do not wonder when I re-read this, that people talk about my ”sentiment.” But there is no sentiment whatever in the matter. It is a hard and bare commercial fact, that if two people deal together who don't try to cheat each other, they will in a given time, make more money out of each other than if they do. See - 104.

[50] Shakspeare would certainly never have chosen this name had he been forced to retain the Roman spelling. Like Perdita, ”lost lady,” or Cordelia, ”heart-lady,” Portia is ”fortune” lady. The two great relative groups of words, Fortuna, fero, and fors--Portio, porto, and pars (with the lateral branch, op-portune, im-portune, opportunity, &c.), are of deep and intricate significance; their various senses of bringing, abstracting, and sustaining being all centralized by the wheel (which bears and moves at once), or still better, the ball (spera) of Fortune,--”Volve sua spera, e beata si G.o.de:” the motive power of this wheel distinguis.h.i.+ng its G.o.ddess from the fixed majesty of Necessitas with her iron nails; or [Greek: ananke], with her pillar of fire and iridescent orbits, _fixed_ at the centre. Portus and porta, and gate in its connexion with gain, form another interesting branch group; and Mors, the concentration of delaying, is always to be remembered with Fors, the concentration of bringing and bearing, pa.s.sing on into Fortis and Fort.i.tude.

[This note is literally a mere memorandum for the future work which I am now completing in _Fors Clavigera_; it was printed partly in vanity, but also with real desire to get people to share the interest I found in the careful study of the leading words in n.o.ble languages. Compare the next note.]

[51] As Charis becomes Charitas, the word ”Cher,” or ”Dear,” pa.s.ses from Shylock's sense of it (to buy cheap and sell dear) into Antonio's sense of it: emphasized with the final _i_ in tender ”Cheri,” and hushed to English calmness in our n.o.ble ”Cherish.” The reader must not think that any care can be misspent in tracing the connexion and power of the words which we have to use in the sequel. (See Appendix VI.) Much education sums itself in making men economize their words, and understand them.

Nor is it possible to estimate the harm which has been done, in matters of higher speculation and conduct, by loose verbiage, though we may guess at it by observing the dislike which people show to having anything about their religion said to them in simple words, because then they understand it. Thus congregations meet weekly to invoke the influence of a Spirit of Life and Truth; yet if any part of that character were intelligibly expressed to them by the formulas of the service, they would be offended. Suppose, for instance, in the closing benediction, the clergyman were to give vital significance to the vague word ”Holy,” and were to say, ”the fellows.h.i.+p of the Helpful and Honest Ghost be with you, and remain with you always,” what would be the horror of many, first at the irreverence of so intelligible an expression; and secondly, at the discomfortable occurrence of the suspicion that while throughout the commercial dealings of the week they had denied the propriety of Help, and possibility of Honesty, the Person whose company they had been now asking to be blessed with could have no fellows.h.i.+p with cruel people or knaves.

[52] ”[Greek: ta men oun alla zoa ouk echein aisthesin ton en tais kinesesi taxeon oude ataxion ois de rythmos unoma kai haomonia emin de ous eipomen tous Theous] (Apollo, the Muses, and Bacchus--the grave Bacchus, that is--ruling the choir of age; or Bacchus restraining; 'saeva _tene_, c.u.m Berecyntio cornu tympana,' &c.) [Greek: synch.o.r.eutas dedosthai, toutous einai kai tous dedokotas ten enrythmon te kai enarmonion aisthesin meth' edones ... chorous te onomakenai para tes charas emphyton onoma].” ”Other animals have no perception of order nor of disorder in motion; but for us, Apollo and Bacchus and the Muses are appointed to mingle in our dances; and there are they who have given us the sense of delight in rhythm and harmony. And the name of choir, choral dance, (we may believe,) came from chara (delight).”--Laws, book ii.

[53] [My way now, is to say things plainly, if I can, whether they sound harsh or not;--this is the translation--”Is it possible, then, that as a horse is only a mischief to any one who attempts to use him without knowing how, so also our brother, if we attempt to use him without knowing how, may be a mischief to us?”]

CHAPTER V.

GOVERNMENT.

106. It remains for us, as I stated in the close of the last chapter, to examine first the principles of government in general, and then those of the government of the Poor by the Rich.

The government of a state consists in its customs, laws, and councils, and their enforcements.

I. CUSTOMS.

As one person primarily differs from another by fineness of nature, and, secondarily, by fineness of training, so also, a polite nation differs from a savage one, first, by the refinement of its nature, and secondly by the delicacy of its customs.

In the completeness of custom, which is the nation's self-government, there are three stages--first, fineness in method of doing or of being;--called the manner or moral of acts; secondly, firmness in holding such method after adoption, so that it shall become a habit in the character: _i. e._, a constant ”having” or ”behaving;” and, lastly, ethical power in performance and endurance, which is the skill following on habit, and the ease reached by frequency of right doing.

The sensibility of the nation is indicated by the fineness of its customs; its courage, continence, and self-respect by its persistence in them.

By sensibility I mean its natural perception of beauty, fitness, and rightness; or of what is lovely, decent, and just: faculties dependent much on race, and the primal signs of fine breeding in man; but cultivable also by education, and necessarily peris.h.i.+ng without it. True education has, indeed, no other function than the development of these faculties, and of the relative will. It has been the great error of modern intelligence to mistake science for education. You do not educate a man by telling him what he knew not, but by making him what he was not.

And making him what he will remain for ever: for no wash of weeds will bring back the faded purple. And in that dyeing there are two processes--first, the cleansing and wringing-out, which is the baptism with water; and then the infusing of the blue and scarlet colours, gentleness and justice, which is the baptism with fire.