Whilst it is each man’s interest that not only ease and convenience of living, but also wealth or surplus product should exist somewhere, it need not be in his hands. Often it is very undesirable to him. Goethe said well, “Nobody should be rich but those who understand it.” Some men are born to own, and can animate all their possessions. Others cannot: their owning is not graceful; seems to be a compromise of their character; they seem to steal their own dividends. They should own who can administer, not they who hoard and conceal; not they who, the greater proprietors they are, are only the greater beggars, but they whose work carves out work for more, opens a path for all. For he is the rich man in whom the people are rich, and he is the poor man in whom the people are poor; and how to give all access to the masterpieces of art and nature, is the problem of civilization. The socialism of our day has done good service in setting men on thinking how certain civilizing benefits, now only enjoyed by the opulent, can be enjoyed by all. For example, the providing to each man the means and apparatus of science and of the arts. There are many articles good for occasional use, which few men are able to own. Every man wishes to see the ring of Saturn, the satellites and belts of Jupiter and Mars, the mountains and craters in the moon; yet how few can buy a telescope! and of those, scarcely one would like the trouble of keeping it in order and exhibiting it. So of electrical and chemical apparatus, and many the like things. Every man may have occasion to consult books which he does not care to possess, such as cyclopedias, dictionaries, tables, charts, maps and other public documents; pictures also of birds, beasts, fishes, shells, trees, flowers, whose names he desires to know.
There is a refining influence from the arts of Design on a prepared mind which is as positive as that of music, and not to be supplied from any other source. But pictures, engravings, statues and casts, beside their first cost, entail expenses, as of galleries and keepers for the exhibition; and the use which any man can make of them is rare, and their value too is much enhanced by the numbers of men who can share their enjoyment. In the Greek cities it was reckoned profane that any person should pretend a property in a work of art, which belonged to all who could behold it. I think sometimes, could I only have music on my own terms; could I live in a great city and know where I could go whenever I wished the ablution and inundation of musical waves—that were a bath and a medicine.
If properties of this kind were owned by states, towns and lyceums, they would draw the bonds of neighborhood closer. A town would exist to an intellectual purpose. In Europe, where the feudal forms secure the permanence of wealth in certain families, those families buy and preserve these things and lay them open to the public. But in America, where democratic institutions divide every estate into small portions after a few years, the public should step into the place of these proprietors, and provide this culture and inspiration for the citizens.
Man was born to be rich, or inevitably grows rich by the use of his faculties; by the union of thought with nature. Property is an intellectual production. The game requires coolness, right reasoning, promptness and patience in the players. Cultivated labor drives out brute labor. An infinite number of shrewd men, in infinite years, have arrived at certain best and shortest ways of doing, and this accumulated skill in arts, cultures, harvestings, curings, manufactures, navigations, exchanges, constitutes the worth of our world to-day.
Commerce is a game of skill, which every man cannot play, which few men can play well. The right merchant is one who has the just average of faculties we call common-sense; a man of a strong affinity for facts, who makes up his decision on what he has seen. He is thoroughly persuaded of the truths of arithmetic. There is always a reason, in the man, for his good or bad fortune, and so in making money. Men talk as if there were some magic about this, and believe in magic, in all parts of life. He knows that all goes on the old road, pound for pound, cent for cent—for every effect a perfect cause—and that good luck is another name for tenacity of purpose. He insures himself in every transaction, and likes small and sure gains. Probity and closeness to the facts are the basis, but the masters of the art add a certain long arithmetic. The problem is to combine many and remote operations with the accuracy and adherence to the facts which is easy in near and small transactions; so to arrive at gigantic results, without any compromise of safety. Napoleon was fond of telling the story of the Marseilles banker who said to his visitor, surprised at the contrast between the splendor of the banker’s château and hospitality and the meanness of the counting-room in which he had seen him—“Young man, you are too young to understand how masses are formed; the true and only power, whether composed of money, water or men; it is all alike; a mass is an immense centre of motion, but it must be begun, it must be kept up”—and he might have added that the way in which it must be begun and kept up is by obedience to the law of particles.
Success consists in close appliance to the laws of the world, and since those laws are intellectual and moral, an intellectual and moral obedience. Political Economy is as good a book wherein to read the life of man and the ascendancy of laws over all private and hostile influences, as any Bible which has come down to us.
Money is representative, and follows the nature and fortunes of the owner. The coin is a delicate meter of civil, social and moral changes. The farmer is covetous of his dollar, and with reason. It is no waif to him. He knows how many strokes of labor it represents. His bones ache with the days’ work that earned it. He knows how much land it represents—how much rain, frost and sunshine. He knows that, in the dollar, he gives you so much discretion and patience, so much hoeing and threshing. Try to lift his dollar; you must lift all that weight. In the city, where money follows the skit of a pen or a lucky rise in exchange, it comes to be looked on as light. I wish the farmer held it dearer, and would spend it only for real bread; force for force.
The farmer’s dollar is heavy and the clerk’s is light and nimble; leaps out of his pocket; jumps on to card and faro-tables: but still more curious is its susceptibility to metaphysical changes. It is the finest barometer of social storms, and announces revolutions.
Every step of civil advancement makes every man’s dollar worth more. In California, the country where it grew—what would it buy? A few years since, it would buy a shanty, dysentery, hunger, bad company and crime. There are wide countries, like Siberia, where it would buy little else to-day than some petty mitigation of suffering. In Rome it will buy beauty and magnificence. Forty years ago, a dollar would not buy much in Boston. Now it will buy a great deal more in our old towns, thanks to railroads, telegraphs, steamers, and the contemporaneous growth of New York and the whole country. Yet there are many goods appertaining to a capital city which are not yet purchasable here, no, not with a mountain of dollars. A dollar in Florida is not worth a dollar in Massachusetts. A dollar is not value, but representative of value, and, at last, of moral values. A dollar is rated for the corn it will buy, or to speak strictly, not for the corn or house-room, but for Athenian corn, and Roman house-room—for the wit, probity and power which we eat bread and dwell in houses to share and exert. Wealth is mental; wealth is moral. The value of a dollar is, to buy just things; a dollar goes on increasing in value with all the genius and all the virtue of the world. A dollar in a university is worth more than a dollar in a jail; in a temperate, schooled, law-abiding community than in some sink of crime, where dice, knives and arsenic are in constant play.
The Bank-Note Detector is a useful publication. But the current dollar, silver or paper, is itself the detector of the right and wrong where it circulates. Is it not instantly enhanced by the increase of equity? If a trader refuses to sell his vote, or adheres to some odious right, he makes so much more equity in Massachusetts; and every acre in the state is more worth, in the hour of his action. If you take out of State Street the ten honestest merchants and put in ten roguish persons controlling the same amount of capital, the rates of insurance will indicate it; the soundness of banks will show it; the highways will be les
s secure; the schools will feel it, the children will bring home their little dose of the poison; the judge will sit less firmly on the bench, and his decisions be less upright; he has lost so much support and constraint, which all need; and the pulpit will betray it, in a laxer rule of life. An apple-tree, if you take out every day for a number of days a load of loam and put in a load of sand about its roots, will find it out. An apple-tree is a stupid kind of creature, but if this treatment be pursued for a short time I think it would begin to mistrust something. And if you should take out of the powerful class engaged in trade a hundred good men and put in a hundred bad, or, what is just the same thing, introduce a demoralizing institution, would not the dollar, which is not much stupider than an apple-tree, presently find it out? The value of a dollar is social, as it is created by society. Every man who removes into this city with any purchasable talent or skill in him, gives to every man’s labor in the city a new worth. If a talent is anywhere born into the world, the community of nations is enriched; and much more with a new degree of probity. The expense of crime, one of the principal charges of every nation, is so far stopped. In Europe, crime is observed to increase or abate with the price of bread. If the Rothschilds at Paris do not accept bills, the people at Manchester, at Paisley, at Birmingham are forced into the highway, and landlords are shot down in Ireland. The police-records attest it. The vibrations are presently felt in New York, New Orleans and Chicago. Not much otherwise the economical power touches the masses through the political lords. Rothschild refuses the Russian loan, and there is peace and the harvests are saved. He takes it, and there is war and an agitation through a large portion of mankind, with every hideous result, ending in revolution and a new order.
Wealth brings with it its own checks and balances. The basis of political economy is non-interference. The only safe rule is found in the self-adjusting meter of demand and supply. Do not legislate. Meddle, and you snap the sinews with your sumptuary laws. Give no bounties, make equal laws, secure life and property, and you need not give alms. Open the doors of opportunity to talent and virtue and they will do themselves justice, and property will not be in bad hands. In a free and just commonwealth, property rushes from the idle and imbecile to the industrious, brave and persevering.
The laws of nature play through trade, as a toy-battery exhibits the effects of electricity. The level of the sea is not more surely kept than is the equilibrium of value in society by the demand and supply; and artifice or legislation punishes itself by reactions, gluts and bankruptcies. The sublime laws play indifferently through atoms and galaxies. Whoever knows what happens in the getting and spending of a loaf of bread and a pint of beer, that no wishing will change the rigorous limits of pints and penny loaves; that for all that is consumed so much less remains in the basket and pot, but what is gone out of these is not wasted, but well spent, if it nourish his body and enable him to finish his task—knows all of political economy that the budgets of empires can teach him. The interest of petty economy is this symbolization of the great economy; the way in which a house and a private man’s methods tally with the solar system and the laws of give and take, throughout nature; and however wary we are of the falsehoods and petty tricks which we suicidally play off on each other, every man has a certain satisfaction whenever his dealing touches on the inevitable facts; when he sees that things themselves dictate the price, as they always tend to do, and, in large manufactures, are seen to do. Your paper is not fine or coarse enough—is too heavy, or too thin. The manufacturer says he will furnish you with just that thickness or thinness you want; the pattern is quite indifferent to him; here is his schedule—any variety of paper, as cheaper or dearer, with the prices annexed. A pound of paper costs so much, and you may have it made up in any pattern you fancy.
There is in all our dealings a self-regulation that supersedes chaffering. You will rent a house, but must have it cheap. The owner can reduce the rent, but so he incapacitates himself from making proper repairs, and the tenant gets not the house he would have, but a worse one; besides that, a relation a little injurious is established between landlord and tenant. You dismiss your laborer, saying, “Patrick, I shall send for you as soon as I cannot do without you.” Patrick goes off contented, for he knows that the weeds will grow with the potatoes, the vines must be planted, next week, and however unwilling you may be, the cantaloupes, crook-necks and cucumbers will send for him. Who but must wish that all labor and value should stand on the same simple and surly market? If it is the best of its kind, it will. We must have joiner, locksmith, planter, priest, poet, doctor, cook, weaver, ostler; each in turn, through the year.
If a St. Michael’s pear sells for a shilling, it costs a shilling to raise it. If, in Boston, the best securities offer twelve per cent, for money, they have just six per cent, of insecurity. You may not see that the fine pear costs you a shilling, but it costs the community so much. The shilling represents the number of enemies the pear has, and the amount of risk in ripening it. The price of coal shows the narrowness of the coal-field, and a compulsory confinement of the miners to a certain district. All salaries are reckoned on contingent as well as on actual services. “If the wind were always southwest by west,” said the skipper, “women might take ships to sea.” One might say that all things are of one price; that nothing is cheap or dear, and that the apparent disparities that strike us are only a shopman’s trick of concealing the damage in your bargain. A youth coming into the city from his native New Hampshire farm, with its hard fare still fresh in his remembrance, boards at a first-class hotel, and believes he must somehow have outwitted Dr. Franklin and Mai thus, for luxuries are cheap. But he pays for the one convenience of a better dinner, by the loss of some of the richest social and educational advantages. He has lost what guards! what incentives! He will perhaps find by and by that he left the Muses at the door of the hotel, and found the Furies inside. Money often costs too much, and power and pleasure are not cheap. The ancient poet said, “The gods sell all things at a fair price.”
There is an example of the compensations in the commercial history of this country. When the European wars threw the carrying-trade of the world, from 1800 to 1812, into American bottoms, a seizure was now and then made of an American ship. Of course the loss was serious to the owner, but the country was indemnified; for we charged threepence a pound for carrying cotton, sixpence for tobacco, and so on; which paid for the risk and loss, and brought into the country an immense prosperity, early marriages, private wealth, the building of cities and of states; and after the war was over, we received compensation over and above, by treaty, for all the seizures. Well, the Americans grew rich and great. But the pay-day comes round. Britain, France and Germany, which our extraordinary profits had impoverished, send out, attracted by the fame of our advantages, first their thousands, then their millions of poor people, to share the crop. At first we employ them, and increase our prosperity; but in the artificial system of society and of protected labor, which we also have adopted and enlarged, there come presently checks and stoppages. Then we refuse to employ these poor men. But they will not be so answered. They go into the poor-rates, and though we refuse wages, we must now pay the same amount in the form of taxes. Again, it turns out that the largest proportion of crimes are committed by foreigners. The cost of the crime and the expense of courts and of prisons we must bear, and the standing army of preventive police we must pay. The cost of education of the posterity of this great colony, I will not compute. But the gross amount of these costs will begin to pay back what we thought was a net gain from our transatlantic customers of 1800. It is vain to refuse this payment. We cannot get rid of these people, and we cannot get rid of their will to be supported. That has become an inevitable element of our politics; and, for their votes, each of the dominant parties courts and assists them to get it executed. Moreover, we have to pay, not what would have contented them at home, but what they have learned to think necessary here; so that opinion, fancy and all manner of moral cons
iderations complicate the problem.
There are few measures of economy which will bear to be named without disgust; for the subject is tender and we may easily have too much of it, and therein resembles the hideous animalcules of which our bodies are built up—which, offensive in the particular, yet compose valuable and effective masses. Our nature and genius force us to respect ends, whilst we use means. We must use the means, and yet, in our most accurate using somehow screen and cloak them, as we can only give them any beauty by a reflection of the glory of the end. That is the good head, which serves the end and commands the means. The rabble are corrupted by their means; the means are too strong for them, and they desert their end.
1. The first of these measures is that each man’s expense must proceed from his character. As long as your genius buys, the investment is safe, though you spend like a monarch. Nature arms each man with some faculty which enables him to do easily some feat impossible to any other, and thus makes him necessary to society. This native determination guides his labor and his spending. He wants an equipment of means and tools proper to his talent. And to save on this point were to neutralize the special strength and helpfulness of each mind. Do your work, respecting the excellence of the work, and not its acceptableness. This is so much economy that, rightly read, it is the sum of economy. Profligacy consists not in spending years of time or chests of money— but in spending them off the line of your career. The crime which bankrupts men and states is job-work—declining from your main design, to serve a turn here or there. Nothing is beneath you, if it is in the direction of your life; nothing is great or desirable if it is off from that. I think we are entitled here to draw a straight line and say that society can never prosper but must always be bankrupt, until every man does that which he was created to do.
The Essential Writings of Ralph Waldo Emerson Page 66
