WE have in passing touched upon a certain wide-spread prejudice which attributes to money a magic power. Having come so near enchanted ground we will not retire in awe, but plant a firm foot here, persuaded of many truths that should be spoken. They are not new, but how they are forgotten!
I see no possible way of doing without money. The only thing that theorists or legislators who accuse it of all our ills have hitherto achieved, has been to change its name or form. But they have never been able to dispense with a symbol representative of the commercial value of things. One might as well wish to do away with written language as to do away with money. Nevertheless, this question of a circulating medium is very troublesome. It forms one of the chief elements of [97]complication in our life. The economic difficulties amid which we still flounder, social conventionalities, and the entire organization of modern life, have carried gold to a rank so eminent that it is not astonishing to find the imagination of man attributing to it a sort of royalty. And it is on this side that we shall attack the problem.
The term money has for appendage that of merchandise. If there were no merchandise there would be no money; but as long as there is merchandise there will be money, little matter under what form. The source of all the abuses which centre around money lies in a lack of discrimination. People have confused under the term and idea of merchandise, things which have no relation with one another. They have attempted to give a venal value to things which neither could have it nor ought to. The idea of purchase and sale has invaded ground where it may justly be considered an enemy and a usurper. It is reasonable that wheat, potatoes, wine, fabrics, should be bought and sold, and it is perfectly natural that a man\'s labor procure him rights to life, and that there be put into his hands something whose value represents them; but here already the analogy ceases to be [98]complete. A man\'s labor is not merchandise in the same sense as a sack of flour or a ton of coal. Into this labor enter elements which cannot be valued in money. In short, there are things which can in no wise be bought: sleep, for instance, knowledge of the future, talent. He who offers them for sale must be considered a fool or an impostor. And yet there are gentlemen who coin money by such traffic. They sell what does not belong to them, and their dupes pay fictitious values in veritable coin. So, too, there are dealers in pleasure, dealers in love, dealers in miracles, dealers in patriotism, and the title of merchant, so honorable when it represents a man selling that which is in truth a commodity of trade, becomes the worst of stigmas when there is question of the heart, of religion, of country.
Almost all men are agreed that to barter with one\'s sentiments, his honor, his cloth, his pen, or his note, is infamous. Unfortunately this idea, which suffers no contradiction as a theory, and which thus stated seems rather a commonplace than a high moral truth, has infinite trouble to make its way in practice. Traffic has invaded the world. The money-changers are established even in the [99]sanctuary, and by sanctuary I do not mean religious things alone, but whatever mankind holds sacred and inviolable. It is not gold that complicates, corrupts, and debases life; it is our mercenary spirit.
The mercenary spirit resolves everything into a single question: How much is that going to bring me? and sums up everything in a single axiom: With money you can procure anything. Following these two principles of conduct, a society may descend to a degree of infamy impossible to describe or to imagine.
How much is it going to bring me? This question, so legitimate while it concerns those precautions which each ought to take to assure his subsistence by his labor, becomes pernicious as soon as it passes its limits and dominates the whole life. This is so true that it vitiates even the toil which gains our daily bread. I furnish paid labor; nothing could be better: but if to inspire me in this labor I have only the desire to get the pay, nothing could be worse. A man whose only motive for action is his wages, does a bad piece of work: what interests him is not the doing, it\'s the gold. If he can retrench in pains without lessening his gains, be assured that he will do it. Plowman, mason, factory [100]laborer, he who loves not his work puts into it neither interest nor dignity—is, in short, a bad workman. It is not well to confide one\'s life to a doctor who is wholly engrossed in his fees, for the spring of his action is the desire to garnish his purse with the contents of yours. If it is for his interest that you should suffer longer, he is capable of fostering your malady instead of fortifying your strength. The instructor of children who cares for his work only so far as it brings him profit, is a sad teacher; for his pay is indifferent, and his teaching more indifferent still. Of what value is the mercenary journalist? The day you write for the dollar, your prose is not worth the dollar you write for. The more elevated in kind is the object of human labor, the more the mercenary spirit, if it be present, makes this labor void and corrupts it. There are a thousand reasons to say that all toil merits its wage, that every man who devotes his energies to providing for his life should have his place in the sun, and that he who does nothing useful, does not gain his livelihood, in short, is only a parasite. But there is no greater social error than to make gain the sole motive of action. The best we put into our work—be that work done by [101]strength of muscle, warmth of heart, or concentration of mind—is precisely that for which no one can pay us. Nothing better proves that man is not a machine than this fact: two men at work with the same forces and the same movements, produce totally different results. Where lies the cause of this phenomenon? In the divergence of their intentions. One has the mercenary spirit, the other has singleness of purpose. Both receive their pay, but the labor of the one is barren; the other has put his soul into his work. The work of the first is like a grain of sand, out of which nothing comes through all eternity; the other\'s work is like the living seed thrown into the ground; it germinates and brings forth harvests. This is the secret which explains why so many people have failed while employing the very processes by which others succeed. Automatons do not reproduce their kind, and mercenary labor yields no fruit.
UNQUESTIONABLY we must bow before economic facts, and recognize the difficulties of living: from day to day it becomes more imperative to combine well one\'s forces in order to succeed in feeding, clothing, housing, [102]and bringing up a family. He who does not rightly take account of these crying necessities, who makes no calculation, no provision for the future, is but a visionary or an incompetent, and runs the risk of sooner or later asking alms from those at whose parsimony he has sneered. And yet, what would become of us if these cares absorbed us entirely? if, mere accountants, we should wish to measure our effort by the money it brings, do nothing that does not end in a receipt, and consider as things worthless or pains lost whatever cannot be drawn up in figures on the pages of a ledger? Did our mothers look for pay in loving us and caring for us? What would become of filial piety if we asked it for loving and caring for our aged parents?
What does it cost you to speak the truth? Misunderstandings, sometimes sufferings and persecutions. To defend your country? Weariness, wounds and often death. To do good? Annoyance, ingratitude, even resentment. Self-sacrifice enters into all the essential actions of humanity. I defy the closest calculators to maintain their position in the world without ever appealing to aught but their calculations. True, those who know how to make their "pile" are rated as men of ability. But [103]look a little closer. How much of it do they owe to the unselfishness of the simple-hearted? Would they have succeeded had they met only shrewd men of their own sort, having for device: "No money, no service?" Let us be outspoken; it is due to certain people who do not count too rigorously, that the world gets on. The most beautiful acts of service and the hardest tasks have generally little remuneration or none. Fortunately there are always men ready for unselfish deeds; and even for those paid only in suffering, though they cost gold, peace............