IT would perhaps be difficult to find a more convincing example than pride to show that the obstacles to a better, stronger, serener life are rather in us than in circumstances. The diversity, and more than that, the contrasts in social conditions give rise inevitably to all sorts of conflicts. Yet in spite of this how greatly would social relations be simplified, if we put another spirit into mapping out our plan of outward necessities! Be well persuaded that it is not primarily differences of class and occupation, differences in the outward manifestations of their destinies, which embroil men. If such were the case, we should find an idyllic peace reigning among colleagues, and all those whose interests and lot are virtually equivalent. On the contrary, as everyone knows, the most violent shocks come when equal meets equal, and there is no war worse than civil war. [152]But that which above all things else hinders men from good understanding, is pride. It makes a man a hedgehog, wounding everyone he touches. Let us speak first of the pride of the great.

What offends me in this rich man passing in his carriage, is not his equipage, his dress, or the number and splendor of his retinue: it is his contempt. That he possesses a great fortune does not disturb me, unless I am badly disposed: but that he splashes me with mud, drives over my body, shows by his whole attitude that I count for nothing in his eyes because I am not rich like himself—this is what disturbs me, and righteously. He heaps suffering upon me needlessly. He humiliates and insults me gratuitously. It is not what is vulgar within me, but what is noblest that asserts itself in the face of this offensive pride. Do not accuse me of envy; I feel none; it is my manhood that is wounded. We need not search far to illustrate these ideas. Every man of any acquaintance with life has had numerous experiences which will justify our dictum in his eyes. In certain communities devoted to material interests, the pride of wealth dominates to such a degree that men are quoted like values in the stock market. The esteem in [153]which a man is held is proportionate to the contents of his strong box. Here "Society" is made up of big fortunes, the middle class of medium fortunes. Then come people who have little, then those who have nothing. All intercourse is regulated by this principle. And the relatively rich man who has shown his disdain for those less opulent, is crushed in turn by the contempt of his superiors in fortune. So the madness of comparison rages from the summit to the base. Such an atmosphere is ready to perfection for the nurture of the worst feeling; yet it is not wealth, but the spirit of the wealthy that must be arraigned.

Many rich men are free from this gross conception—especially is this true of those who from father to son are accustomed to ease—yet they sometimes forget that there is a certain delicacy in not making contrasts too marked. Suppose there is no wrong in enjoying a large superfluity: is it indispensable to display it, to wound the eyes of those who lack necessities, to flaunt one\'s magnificence at the doors of poverty? Good taste and a sort of modesty always hinder a well man from talking of his fine appetite, his sound sleep, his exuberance of spirits, in the presence of one dying of consumption. [154]Many of the rich do not exercise this tact, and so are greatly wanting in pity and discretion. Are they not unreasonable to complain of envy, after having done everything to provoke it?

But the greatest lack is that want of discernment which leads men to ground their pride in their fortune. To begin with, it is a childish confusion of thought to consider wealth as a personal quality; it would be hard to find a more ingenuous fashion of deceiving one\'s self as to the relative value of the container and the thing contained. I have no wish to dwell on this question: it is too painful. And yet one cannot resist saying to those concerned: "Take care, do not confound what you possess with what you are. Go learn to know the under side of worldly splendor, that you may feel its moral misery and its puerility." The traps pride sets for us are too ridiculous. We should distrust association with a thing that make us hateful to our neighbors and robs us of clearness of vision.

He who yields to the pride of riches, forgets this other point, the most important of all—that possession is a public trust. Without doubt, individual wealth is as legitimate as individual existence and liberty. These things are inseparable, and it is a [155]dream pregnant with dangers that offers battle to such fundamentals of life. But the individual touches society at every point, and all he does should be done with the whole in view. Possession, then, is less a privilege of which to be proud than a charge whose gravity should be felt. As there is an apprenticeship, often very difficult to serve, for the exercise of every social office, so this profession we call wealth demands an apprenticeship. To know how to be rich is an art, and one of the least easy of arts to master. Most people, rich and poor alike, imagine that in opulence one has nothing to do but to take life easy. That is why so few men know how to be rich. In the hands of too many, wealth, according to the genial and redoubtable comparison of Luther, is like a harp in the hoofs of an ass. They have no idea of the manner of its use.

So when we encounter a man at once rich and simple, that is to say, who considers his wealth as a means of fulfilling his mission in the world, we should offer him our homage, for he is surely mark-worthy. He has surmounted obstacles, borne trials, and triumphed in temptations both gross and subtle. He does not fail to discriminate between the contents of his pocketbook and the contents of his [156]head or heart, and he does not estimate his fellow-men in figures. His exceptional position, instead of exalting him, makes him humble, for he is very sensible of how far he falls short of reaching the level of his duty. He has remained a man—that says it all. He is accessible, helpful, and far from making of his wealth a barrier to separate him from other men, he makes it a means for coming nearer and nearer to them. Although the profession of riches has been so dishonored by the selfish and the proud, such a man as this always makes his worth felt by everyone not devoid of a sense of justice. Each of us who comes in contact with him and sees him live, is forced to look within and ask himself the question, "What would become of me in such a situation? Should I keep this modesty, this naturalness, this uprightness which uses its own as though it belonged to others?" So long as there is a human society in the world, so long as there are bitterly conflicting interests, so long as envy and egoism exist on the earth, nothing will be worthier of honor than wealth permeated by the spirit of simplicity. And it will do more than make itself forgiven; it will make itself beloved.

MORE[157] dangerous than pride inspired by wealth is that inspired by power, and I mean by the word every prerogative that one man has over another, be it unlimited or restricted. I see no means of preventing the existence in the world of men of unequal authority. Every organism supposes a hierarchy of powers—we shall never escape from that law. But I fear that if the love of power is so wide-spread, the spirit of power is almost impossible to find. From wrong understanding and misuse of it, those who keep even a fraction of authority almost everywhere succeed in compromising it.

Power exercises a great influence over him who holds it. A head must be very well balanced not to be disturbed by it. The sort of dementia which took possession of the Roman emperors in the time of their world-wide rule, is a universal malady whose symptoms belong to all times. In every man there sleeps a tyrant, awaiting only a favorable occasion for waking. Now the tyrant is the worst enemy of authority, because he furnishes us its intolerable caricature, whence come a multitude of social complications, collisions and hatreds. Every man who says to those dependent on him: "Do [158]this because it is my will and pleasure," does ill. There is within each one of us something that invites us to resist personal power, and this something is very respectable. For at bottom we are equal, and there is no one who has the right to exact obedience from me because he is he and I am I: if he does so, his command degrades me, and I have no right to suffer myself to be degraded.

One must have lived in schools, in work-shops, in the army, in Government offices, he must have closely followed the relations between masters and servants, have observed a little everywhere where the supremacy of man exercises itself over man, to form any idea of the injury done by those who use power arrogantly. Of every free soul they make a slave soul, which is to say the soul of a rebel. And it appears that this result, with its social disaster, is most certain when he who commands is least removed from the station of him who............