Time and Tide by Weare and Tyne. Ruskin John

and regular wages, according to his rank; by which due provision shall be made out of the profits of the business for sick and superannuated workers; and by which the master, being held responsible, as a minor king or governor, for the conduct as well as the comfort of all those under his rule, shall, on that condition, be permitted to retain to his own use the surplus profits of the business which the fact of his being its master may be assumed to prove that he has organized by superior intellect and energy. And I think this principle of regular wage-paying, whether it be in the abstract more just, or not, is at all events the more prudent; for this reason mainly, that in spite of all the cant which is continually talked by cruel, foolish, or designing persons about "the duty of remaining content in the position in which Providence has placed you," there is a root of the very deepest and holiest truth in the saying, which gives to it such power as it still retains, even uttered by unkind and unwise lips, and received into doubtful and embittered hearts.

      6. If, indeed, no effort be made to discover, in the course of their early training, for what services the youths of a nation are individually qualified; nor any care taken to place those who have unquestionably proved their fitness for certain functions, in the offices they could best fulfil,—then, to call the confused wreck of social order and life brought about by malicious collision and competition, an arrangement of Providence, is quite one of the most insolent and wicked ways in which it is possible to take the name of God in vain. But if, at the proper time, some earnest effort be made to place youths, according to their capacities, in the occupations for which they are fitted, I think the system of organization will be finally found the best, which gives the least encouragement to thoughts of any great future advance in social life.

      7. The healthy sense of progress, which is necessary to the strength and happiness of men, does not consist in the anxiety of a struggle to attain higher place, or rank, but in gradually perfecting the manner, and accomplishing the ends, of the life which we have chosen, or which circumstances have determined for us. Thus, I think the object of a workman's ambition should not be to become a master; but to attain daily more subtle and exemplary skill in his own craft, to save from his wages enough to enrich and complete his home gradually with more delicate and substantial comforts; and to lay by such store as shall be sufficient for the happy maintenance of his old age (rendering him independent of the help provided for the sick and indigent by the arrangement pre-supposed), and sufficient also for the starting of his children in a rank of life equal to his own. If his wages are not enough to enable him to do this, they are unjustly low; if they are once raised to this adequate standard, I do not think that by the possible increase of his gains under contingencies of trade, or by divisions of profits with his master, he should be enticed into feverish hope of an entire change of condition; and as an almost necessary consequence, pass his days in an anxious discontent with immediate circumstances, and a comfortless scorn of his daily life, for which no subsequent success could indemnify him. And I am the more confident in this belief, because, even supposing a gradual rise in social rank possible for all well-conducted persons, my experience does not lead me to think the elevation itself, when attained, would be conducive to their happiness.

      8. The grounds of this opinion I will give you in a future letter; in the present one, I must pass to a more important point—namely, that if this stability of condition be indeed desirable for those in whom existing circumstances might seem to justify discontent, much more must it be good and desirable for those who already possess everything which can be conceived necessary to happiness. It is the merest insolence of selfishness to preach contentment to a laborer who gets thirty shillings a week, while we suppose an active and plotting covetousness to be meritorious in a man who has three thousand a year. In this, as in all other points of mental discipline, it is the duty of the upper classes to set an example to the lower; and to recommend and justify the restraint of the ambition of their inferiors, chiefly by severe and timely limitation of their own. And, without at present inquiring into the greater or less convenience of the possible methods of accomplishing such an object, (every detail in suggestions of this kind necessarily furnishing separate matter of dispute,) I will merely state my long-fixed conviction, that one of the most important conditions of a healthful system of social economy, would be the restraint of the properties and incomes of the upper classes within certain fixed limits. The temptation to use every energy in the accumulation of wealth being thus removed, another, and a higher ideal of the duties of advanced life would be necessarily created in the national mind; by withdrawal of those who had attained the prescribed limits of wealth from commercial competition, earlier worldly success, and earlier marriage, with all its beneficent moral results, would become possible to the young; while the older men of active intellect, whose sagacity is now lost or warped in the furtherance of their own meanest interests, would be induced unselfishly to occupy themselves in the superintendence of public institutions, or furtherance of public advantage. And out of this class it would be found natural and prudent always to choose the members of the legislative body of the Commons; and to attach to the order also some peculiar honors, in the possession of which such complacency would be felt as would more than replace the unworthy satisfaction of being supposed richer than others, which to many men is the principal charm of their wealth. And although no law of this purport would ever be imposed on themselves by the actual upper classes, there is no hindrance to its being gradually brought into force from beneath, without any violent or impatient proceedings; and this I will endeavor to show you in my next letter.

      LETTER III.

      OF TRUE LEGISLATION. THAT EVERY MAN MAY BE A LAW TO HIMSELF

February 17, 1867.

      9. No, I have not been much worse in health; but I was asked by a friend to look over some work in which you will all be deeply interested one day, so that I could not write again till now. I was the more sorry, because there were several things I wished to note in your last letter; one especially leads me directly to what I in any case was desirous of urging upon you. You say, "In vol. 6th of 'Frederick the Great' I find a great deal that I feel quite certain, if our Queen or Government could make law, thousands of our English workmen would hail with a shout of joy and gladness." I do not remember to what you especially allude, but whatever the rules you speak of may be, unless there be anything in them contrary to the rights of present English property, why should you care whether the Government makes them law or not? Can you not, you thousands of English workmen, simply make them a law to yourselves, by practising them?

      It is now some five or six years since I first had occasion to speak to the members of the London Working Men's College on the subject of Reform, and the substance of what I said to them was this: "You are all agape, my friends, for this mighty privilege of having your opinions represented in Parliament. The concession might be desirable,—at all events courteous,—if only it were quite certain you had got any opinions to represent. But have you? Are you agreed on any single thing you systematically want? Less work and more wages, of course; but how much lessening of work do you suppose is possible? Do you think the time will ever come for everybody to have no work and all wages? Or have you yet taken the trouble so much as to think out the nature of the true connection between wages and work, and to determine, even approximately, the real quantity of the one, that can, according to the laws of God and nature, be given for the other; for, rely on it, make what laws you like, that quantity only can you at last get.

      10. "Do you know how many mouths can be fed on an acre of land, or how fast those mouths multiply? and have you considered what is to be done finally with unfeedable mouths? 'Send them to be fed elsewhere,' do you say? Have you, then, formed any opinion as to the time at which emigration should begin, or the countries to which it should preferably take place, or the kind of population which should be left at home? Have you planned the permanent state which you would wish England to hold, emigrating over her edges, like a full well, constantly? How full would you have her be of people, first? and of what sort of people? Do you want her to be nothing but a large workshop and forge, so that the name of 'Englishman' shall be synonymous with 'ironmonger,' all over the world? or would you like to keep some of your lords and landed gentry still, and a few green fields and trees?

      11. "You know well enough that there is not one of these questions, I do not say which you can answer, but which you have ever thought of answering; and yet you want to have voices in Parliament! Your voices are not worth a rat's squeak, either in Parliament or out of it,