Lay Morals, and Other Papers. Роберт Стивенсон

Let him do this, and he will be surprised to find how little money it requires to keep him in complete contentment and activity of mind and senses. Life at any level among the easy classes is conceived upon a principle of rivalry, where each man and each household must ape the tastes and emulate the display of others. One is delicate in eating, another in wine, a third in furniture or works of art or dress; and I, who care nothing for any of these refinements, who am perhaps a plain athletic creature and love exercise, beef, beer, flannel shirts and a camp bed, am yet called upon to assimilate all these other tastes and make these foreign occasions of expenditure my own. It may be cynical: I am sure I shall be told it is selfish; but I will spend my money as I please and for my own intimate personal gratification, and should count myself a nincompoop indeed to lay out the colour of a halfpenny on any fancied social decency or duty. I shall not wear gloves unless my hands are cold, or unless I am born with a delight in them. Dress is my own affair, and that of one other in the world; that, in fact and for an obvious reason, of any woman who shall chance to be in love with me. I shall lodge where I have a mind. If I do not ask society to live with me, they must be silent; and even if I do, they have no further right but to refuse the invitation! There is a kind of idea abroad that a man must live up to his station, that his house, his table, and his toilette, shall be in a ratio of equivalence, and equally imposing to the world. If this is in the Bible, the passage has eluded my inquiries. If it is not in the Bible, it is nowhere but in the heart of the fool. Throw aside this fancy. See what you want, and spend upon that; distinguish what you do not care about, and spend nothing upon that. There are not many people who can differentiate wines above a certain and that not at all a high price. Are you sure you are one of these? Are you sure you prefer cigars at sixpence each to pipes at some fraction of a farthing? Are you sure you wish to keep a gig? Do you care about where you sleep, or are you not as much at your ease in a cheap lodging as in an Elizabethan manor-house? Do you enjoy fine clothes? It is not possible to answer these questions without a trial; and there is nothing more obvious to my mind, than that a man who has not experienced some ups and downs, and been forced to live more cheaply than in his father’s house, has still his education to begin. Let the experiment be made, and he will find to his surprise that he has been eating beyond his appetite up to that hour; that the cheap lodging, the cheap tobacco, the rough country clothes, the plain table, have not only no power to damp his spirits, but perhaps give him as keen pleasure in the using as the dainties that he took, betwixt sleep and waking, in his former callous and somnambulous submission to wealth.

      The true Bohemian, a creature lost to view under the imaginary Bohemians of literature, is exactly described by such a principle of life. The Bohemian of the novel, who drinks more than is good for him and prefers anything to work, and wears strange clothes, is for the most part a respectable Bohemian, respectable in disrespectability, living for the outside, and an adventurer. But the man I mean lives wholly to himself, does what he wishes, and not what is thought proper, buys what he wants for himself, and not what is thought proper, works at what he believes he can do well and not what will bring him in money or favour. You may be the most respectable of men, and yet a true Bohemian. And the test is this: a Bohemian, for as poor as he may be, is always open-handed to his friends; he knows what he can do with money and how he can do without it, a far rarer and more useful knowledge; he has had less, and continued to live in some contentment; and hence he cares not to keep more, and shares his sovereign or his shilling with a friend. The poor, if they are generous, are Bohemian in virtue of their birth. Do you know where beggars go? Not to the great houses where people sit dazed among their thousands, but to the doors of poor men who have seen the world; and it was the widow who had only two mites, who cast half her fortune into the treasury.

      But a young man who elects to save on dress or on lodging, or who in any way falls out of the level of expenditure which is common to his level in society, falls out of society altogether. I suppose the young man to have chosen his career on honourable principles; he finds his talents and instincts can be best contented in a certain pursuit; in a certain industry, he is sure that he is serving mankind with a healthy and becoming service; and he is not sure that he would be doing so, or doing so equally well, in any other industry within his reach. Then that is his true sphere in life; not the one in which he was born to his father, but the one which is proper to his talents and instincts. And suppose he does fall out of society, is that a cause of sorrow? Is your heart so dead that you prefer the recognition of many to the love of a few? Do you think society loves you? Put it to the proof. Decline in material expenditure, and you will find they care no more for you than for the Khan of Tartary. You will lose no friends. If you had any, you will keep them. Only those who were friends to your coat and equipage will disappear; the smiling faces will disappear as by enchantment; but the kind hearts will remain steadfastly kind. Are you so lost, are you so dead, are you so little sure of your own soul and your own footing upon solid fact, that you prefer before goodness and happiness the countenance of sundry diners-out, who will flee from you at a report of ruin, who will drop you with insult at a shadow of disgrace, who do not know you and do not care to know you but by sight, and whom you in your turn neither know nor care to know in a more human manner? Is it not the principle of society, openly avowed, that friendship must not interfere with business; which being paraphrased, means simply that a consideration of money goes before any consideration of affection known to this cold-blooded gang, that they have not even the honour of thieves, and will rook their nearest and dearest as readily as a stranger? I hope I would go as far as most to serve a friend; but I declare openly I would not put on my hat to do a pleasure to society. I may starve my appetites and control my temper for the sake of those I love; but society shall take me as I choose to be, or go without me. Neither they nor I will lose; for where there is no love, it is both laborious and unprofitable to associate.

      But it is obvious that if it is only right for a man to spend money on that which he can truly and thoroughly enjoy, the doctrine applies with equal force to the rich and to the poor, to the man who has amassed many thousands as well as to the youth precariously beginning life. And it may be asked, Is not this merely preparing misers, who are not the best of company? But the principle was this: that which a man has not fairly earned, and, further, that which he cannot fully enjoy, does not belong to him, but is a part of mankind’s treasure which he holds as steward on parole. To mankind, then, it must be made profitable; and how this should be done is, once more, a problem which each man must solve for himself, and about which none has a right to judge him. Yet there are a few considerations which are very obvious and may here be stated. Mankind is not only the whole in general, but every one in particular. Every man or woman is one of mankind’s dear possessions; to his or her just brain, and kind heart, and active hands, mankind intrusts some of its hopes for the future; he or she is a possible well-spring of good acts and source of blessings to the race. This money which you do not need, which, in a rigid sense, you do not want, may therefore be returned not only in public benefactions to the race, but in private kindnesses. Your wife, your children, your friends stand nearest to you, and should be helped the first. There at least there can be little imposture, for you know their necessities of your own knowledge. And consider, if all the world did as you did, and according to their means extended help in the circle of their affections, there would be no more crying want in times of plenty and no more cold, mechanical charity given with a doubt and received with confusion. Would not this simple rule make a new world out of the old and cruel one which we inhabit?

[After two more sentences the fragment breaks off.]

      FATHER DAMIEN

      AN OPEN LETTER TO THE REVEREND DR. HYDE OF HONOLULU

Sydney, February 25, 1890.

      Sir, – It may probably occur to you that we have met, and visited, and conversed; on my side, with interest. You may remember that you have done me several courtesies, for which I was prepared to be grateful. But there are duties which come before gratitude, and offences which justly divide friends, far more acquaintances. Your letter to the Reverend H. B. Gage is a document which, in my sight, if you had filled me with bread when I was starving, if you had sat up to nurse my father when he lay a-dying, would yet absolve me from the bonds of gratitude. You know enough, doubtless, of the process of canonisation to be aware that, a hundred years after the death of Damien, there will appear a man charged with the painful office of the devil’s advocate. After that noble brother of mine, and of all frail clay, shall have lain a century