There is a source of contemplation which nature affords us, one, too, that is open to the dweller in crowded cities as well as to the shepherd on Salisbury plain, and which might sometimes suggest the foolishness of an inordinate love of money. Consider the prospect which each unveiled night affords us, telling of wonders such as we have hardly the units of measurement to estimate; and then think how strange it is that we should ever allow our petty personal possessions of to-day to render us blind to the duties, which, alone, are the great realities of life. There was some excuse, perhaps, for the men of olden time, who looked upon this earth, the birth-place of their G.o.ds, as no mean territory. That they should dote upon terrestrial things was not to be wondered at. But what is to be said for us who know that this small planet is but a speck, as it were, from which we look out upon the profusion of immensity. To think that a man, who knows this, should nevertheless not hesitate to soil his soul, lying here, cringing there, pursuing tortuous schemes of most corrupt policy; or that he should ever suffer himself to be immersed, innocently, if it may be so, in selfish, worldly pursuits, forgetful of all else; when, at the best, it is but to win some acres of this transitory earth, or to be noted as one who has been successful for himself. The folly of the gambling savage, who stakes his liberty against a handful of cowrie sh.e.l.ls is nothing to it.

Perhaps the next thing that is likely to divert you from useful endeavours for the benefit of others is fear of criticism: you do not know what the world will say: indeed, they may p.r.o.nounce you an enthusiast, which word, of itself, is an icy blast of ridicule to a timid mind. You shudder at doing anything unusual, and even hear by antic.i.p.ation the laugh of your particular friends. You are especially ashamed at appearing to care for what those about you do not care for. A laugh at your humanity, or your "theories," would disconcert you. You are fearfully anxious that any project of benevolence you undertake should succeed, not altogether on its own account, but because your sagacity is embarked in it, and plentiful will be the gibes at its failure, if it should fail. Put these fears aside. All that is prominent, all that acts, must lay itself open to shallow criticism. It has been said that in no case of old age, however extreme, has the faculty for giving advice been known to decay; depend upon it, that of criticism flourishes in the most indolent, the most feeble, the most doting minds. Let not the wheels of your endeavour be stayed by acc.u.mulated rubbish of this kind. We are afraid of responsibility, afraid of what people may say of us, afraid of being alone in doing right: in short, the courage which is allied to no pa.s.sion-Christian courage as it may be called-is in all ages and amongst all people, one of the rarest possessions.

The fear of ridicule is the effeminacy of the soul.

Great enterprises-and for you this attempt to make your working men happier is a great enterprise-great enterprises demand an habitual self-sacrifice in little things: and, hard as it may be to keep fully in mind the enterprise itself, it is often harder still to maintain a just sense of the connection between it and these said trifling points of conduct, which, perhaps, in any single instance, seem so slightly and so remotely connected with it. But remember it is not always over great impediments that men are liable to stumble most fatally.

You must not expect immediate and obvious grat.i.tude to crown your exertions. The benevolence that has not duty for its stem, but merely springs from some affectionateness of nature, must often languish, I fear, when it comes to count up its returns in the way of grateful affection from those whom it has toiled for. And yet the fault is often as much in the impatience and unreasonable expectation of the benefactors, as in any ingrat.i.tude on the part of the persons benefited.

If you must look for grat.i.tude, at any rate consider whether your exertions are likely to be fully understood at present by those whom you have served; and whether it is not a reversion, rather than an immediate return, that you should look for-a reversion, too, in many cases to be realized only on the death of the benefactor. Moreover, it is useless and unreasonable to expect that any motives of grat.i.tude will uniformly modify for you the peculiar tempers and dispositions of those whom you have served. Your benefits did not represent a permanent state of mind: neither will their grat.i.tude. The sense of obligation, even in most faithful hearts, is often dormant; but evil tempers answer quickly to the lightest summons.

In all your projects for the good of others, beware lest your benevolence should have too much of a spirit of interference. Consider what it is you want to produce. Not an outward, pa.s.sive, conformity to your wishes, but something vital which shall generate the feelings and habits you long to see manifested. You can clip a tree into any form you please, but if you wish it to bear fruit when it has been barren, you must attend to what is beneath the surface, you must feed the roots. You must furnish it with that nutriment, you must supply it with those opportunities of sunshine, which will enable it to use its own energies. See how the general course of the world is governed. How slowly are those great improvements matured which our impatient nature might expect to have been effected at a single stroke. What tyrannies have been under the sun, things which we can hardly read of without longing for some direct divine interference to have taken place. Indeed, if other testimony were wanting, the cruelties permitted on earth present an awful idea of the general freedom of action entrusted to mankind. And can you think that it is left for you to drill men suddenly into your notions, or to produce moral ends by mere mechanical means? You will avoid much of this foolish spirit if you are really unselfish in your purposes; if, in dealing with those whom you would benefit, you refer your operations to them as the centre, and not to yourself, and the successes of your plans. There is a n.o.ble pa.s.sage in the history of the first great Douglas, the "good Lord James," who, just before the battle of Bannockburn, seeing Randolph, his rival in arms, with a small body of men, contending against a much superior English force, rushed to his aid. "The little body of Randolph," says Sir Walter Scott, "was seen emerging like a rock in the waves, from which the English cavalry were retreating on every side with broken ranks, like a repelled tide. 'Hold and halt!' said the Douglas to his followers; 'we are come too late to aid them; let us not lessen the victory they have won by affecting to claim a share in it.'" It is the self-denying nature of this chivalrous deed that I would apply to far other circ.u.mstances. The interfering spirit, which I deprecate, would come, not to consummate the victory, but to hinder it.

For similar reasons I would have you take care that you do not adopt mere rules, and seek to impress them rigidly upon others, as if they were general principles, which must at once be suitable to all mankind. Do not imagine that your individual threads of experience form a woven garment of prudence, capable of fitting with exactness any member of the whole human family.

There are several ungenerous motives, of some subtlety, which hide in the dark corners of the heart, and stand in the way of benevolence. For instance, even in good minds, there is apt to lurk some tinge of fear, or of dislike, at the prospect of an undoubted amelioration of the lot of others coming too fast, as these good people would say. Indeed, some persons find it hard to reconcile themselves to the idea of others'

burdens being readily removed, even when they themselves are making exertions to remove them.

Another feeling to beware of, is that of envy, which, strange as it seems, may sometimes arise upon the view of that very prosperity, which the person, feeling envy, has helped to create. The truth is, it is comparatively easy to avoid being envious of the good fortune which was established before our time, or which is out of our own sphere: but to be quite pleased with the good fortune of those whom we recollect in other circ.u.mstances, and who, perhaps, have been accustomed to ask advice or a.s.sistance from us-that is the trial.

Another ungenerous sentiment, similar to the foregoing, and likely at times to prove a hindrance to benevolent exertion, arises from the comparison of our own past lot with that of the persons whose condition is sought to be improved. Most of us have a little tendency to grudge them this amelioration. We should shudder at the brutality of one, who, having attained to power, is more cruel because he has suffered much himself, ("_eo immitior quia toleraverat_"); but are we not of a like spirit, if any dissatisfaction steals over our minds at seeing others exempt from those sufferings, which in our own career fell heavily upon us. It is difficult to dislodge this kind of selfishness from the heart.

Indeed, there can hardly be a surer symptom of sound benevolence in a man, than his taking pleasure in those paths being smoothened which he will never have to traverse again: I do not say in making them smoother-it is much easier to reconcile himself to that-but in their being made so without his interference.

It would be well, indeed, if selfishness came into play on those occasions only where self is really concerned.

There is nothing which a wise employer will have more at heart than to gain the confidence of those under him. The essential requisites on his part are truth and kindness. These qualities may, however, belong in a high degree to persons who fail to gain the confidence of their dependents. In domestic life, confidence may be prevented by fits of capricious pa.s.sion on the part of the ruling powers; and a man who, in all important matters, acts justly and kindly towards his family, may be deprived of their confidence by his weakness of temper in little things.

For instance, you meet with persons who fall into a violent way of talking about all that offends them in their dependents; and who express themselves with as much anger about trivial inadvertencies as about serious moral offences. In the course of the same day that they have given way to some outbreak of temper, they may act with great self-denial and watchful kindness; but they can hardly expect their subordinates to be at ease with them. Another defect which prevents confidence, is a certain sterility of character, which does not allow of sympathy with other people's fancies and pursuits. A man of this character does not understand any likings but his own. He will be kind to you, if you will be happy in his way; but he has nothing but ridicule or coldness for any thing which does not suit him. This imperfection of sympathy, which prevents an equal from becoming a friend, may easily make a superior into a despot. Indeed, I almost doubt whether the head of a family does not do more mischief if he is unsympathetic, than even if he were unjust.

The triumph of domestic rule is for the master's presence not to be felt as a restraint.

In a larger sphere than the domestic one, such as amongst the employers of labour and their men, the same elements are required on the part of the masters to produce confidence. Much frankness also and decisiveness are required. The more uneducated people are, the more suspicious they are likely to be: and the best way of meeting this suspiciousness is to have as few concealments as possible; for instance, not to omit stating any motives relating to your own interest as master, which may influence your conduct towards your men.

There is a cla.s.s of persons brought into contact with the employers of labour and their men, who might often do good service to both, by endeavouring, when it is deserved, to inspire the men with confidence in the kindly intentions of their masters. This is a duty which belongs to the clergy and professional men in manufacturing towns. There are many things which a man cannot say for himself; and, as Bacon has observed, it is one of the advantages of friendship, that it provides some person to say these things for one. So, in this case, it must often have a very good effect, when a bystander, as it were, explains to the men the kind wishes and endeavours of a master manufacturer, which explanation would come with much less force and grace from the master himself.

I now come to a subject bordering on the former, namely, the political confidence of the operatives. I am afraid, that, at present, there is a great distrust amongst them of public men. This is not to be wondered at. Their distrust is much fostered by the practice of imputing bad motives, and calling ill names, so much the fashion in political writing of all kinds. It is not a vice peculiar to this age: indeed, I question whether political writing has ever, upon the whole, been more well-bred and considerate than it is now. But at all times the abusive style is the easiest mode of writing, and the surest of sympathy. The skill to make, and that to cure, a wound are different things; but the former is the one which belongs to most people, and often attracts most attention and encouragement. This, then, is one cause of the distrust of the working cla.s.ses, which will only be mitigated by a higher tone of moral feeling on the part of the people generally. Another cause is to be found in the unwise, if not dishonest, conduct of public men. Look at the mode of proceeding at elections. I put aside bribery, intimidation, and the like, the wrongfulness of which I hope we are all agreed upon; and I come to the intellectual part of the business. Extreme opinions are put forth by the candidates, often in violent and injurious language.

Each strives to keep studiously in the background any points of difference between himself and the electing body. Electors are not treated as rational beings; their prejudices and their antipathies are petted as if they belonged to some despot whom it was treason to contradict. Whereas, if ever there is a time in his life when a man should weigh his words well, and when he should gird himself up to speak with truth and courage, it is when he is soliciting the suffrages of an electoral body. That is the way to antic.i.p.ate inconsistency; the crime of which is more often in the hastiness of the first-formed opinion, than in the change from it. What is called the inconsistency, may be the redeeming part of the transaction. The candidate is naturally tempted to fall in with the exact opinions that are likely to ensure success, and to express them without modification-in fact, for the sake of his present purpose, to leave as little room for the exercise of his discretion as possible. It is easy for him to make unconditional a.s.sertions, when nothing is to be done upon them, but it is another thing when he has to bring them into action. The direction which he may wish to give to public affairs is likely to be met by many other impulses; and then he may have to remain consistent and useless, or to link himself to some friendly impulse which brings him, however, into opposition to some of his former broad and careless declarations. He has left himself no room for using his judgment. Indeed, one does not see very clearly why he takes his seat amongst men who are met to deliberate. The evils that must arise from rash promises at elections are so great, that it is fortunate when the topics mooted on those occasions, form but a small part of those which ultimately come under the consideration of the person elected; and, as often happens, that important public matters come to be discussed, which were not seen on the political horizon at the election time.

In addition to the distrust of individual legislators, which is, probably, frequent amongst the poorer cla.s.ses, there is also, I suspect, a great distrust amongst them of the leading parties in the state. They perceive the evils of party, and see nothing on the other side. The meaning and intent of party, the way in which by its means social good is often worked out in a manner less harsh and abrupt, perhaps, than by any other means that has. .h.i.therto been devised, are considerations probably unknown to them. To address them upon such matters would be thought absurd. It would be said, that philosophical disquisitions on government are for the closet of the studious man, but not for common people coming to perform a plain, practical, duty. Great principles, however, are at the foundation of all good action. Look to the divine teaching. See how the highest things are addressed to all cla.s.ses. There is no esoteric philosophy there-one thing to the initiated, and another to the outer populace. And so I am persuaded in addressing the great ma.s.ses of mankind on other subjects, you can hardly be too profound, if you contrive to express yourself without pedantry; you can hardly put motives of too much generosity before them, if you do so with complete sincerity and earnestness. All this is very difficult, but what social remedies are not? They are things to be toiled and bled for; and what is far more, you must run the risk of ridicule, endure want of sympathy, have the courage to utter unpalatable truths, and not unfrequently resist the temptation of saying such things as are sure to elicit immediate and hearty approbation. When a statesman has a craving for present applause, it is an evil spirit always by his side, but which springs up to its utmost height, and overshadows him with its most baneful influence, at some of the most critical periods of his career.

But, in addition to the want of confidence in public men caused by malicious writing, or by their injudicious or dishonest conduct as candidates, or by the ignorance amongst the operatives of the good uses of party; is there not also a just want of confidence arising from the mode in which party warfare has sometimes been carried on in the legislative body? Remember that it is possible to intrigue with "interests," as we call them, as well as with private persons. The nice morality which would shudder at the revelations of petty intrigue disclosed by the diary of a Bubb Doddington, may urge on, and ride triumphantly, some popular cry, the justice of which it has never paused to examine. There are also such things as a factious opposition to the Government, a selfish desertion from it, or a slavish obedience to it; which things, the people in general, are not slow to note, and often p.r.o.ne to attribute, even when there is no sufficient cause for attributing them. But of all the things which tend to separate the operatives from the governing cla.s.ses, the most effectual, perhaps, is the suspicion (oh, that we could say that it was altogether an unjust one!) that laws are framed, or maintained, which benefit those cla.s.ses at the expense of their poorer brethren. We think it a marvellous act of malversation in a trustee, to benefit himself unjustly out of the funds entrusted to his care. Wrongs of this kind may appear to be diluted when the national prosperity is the trust-fund, and the legislative body is the trustee. The largeness, however, of the transaction, does not diminish the injustice of it, although it may soothe the conscience, or partially excuse the conduct of any individual member of the governing cla.s.s. By governing cla.s.s, I do not merely mean the legislative bodies, but I include the electing body, who are of course equally guilty when they clamour for what they deem their own peculiar interest, instead of calling for just laws. And they may be sure, that when once the great ma.s.s of the people are persuaded that the injustice which I have spoken of, is a ruling principle in any government; that government, if it lives, is henceforth based upon fear, and not upon affection.

I shall now put down a few points of practice, which, though they are cla.s.sed together, have no other link than that they all relate to our conduct in a family and towards dependents.

In social government, no less than in legislating for a state, there should be constant reference to great principles, if only from the exceeding difficulty of foreseeing, or appreciating, the results in detail of any measure.

It is a foolish thing when a man so guides himself, that it is generally supposed in his family, and among his dependents, that no arguments of theirs are likely to persuade him to alter his views. Such a one may fancy that what he calls his firmness is the main stay of his authority: but the obstinacy, which never listens, is not less fatal than the facility which never listens but to yield. If your rule has the reputation of not being amenable to reason, it is liable to sudden convulsions and headstrong distempers, or to unreasonable cringings, in which your welfare, and that of those whom you rule, are sacrificed to the apprehension of provoking your self-will. Moreover, the fear of irrational opposition on your part, often tempts those about you into taking up courses, which, otherwise, they might have thrown aside upon reflection, or after reasonable converse with you on the subject. You may have, in the end, to oppose yourself sternly to the wishes of those whom you would guide wisely; but at any rate give yourself the chance of having, in the first instance, the full effect of any forces in their own minds which may be on your side. You cannot expect to have these useful allies, if your wont is to be blindly obstinate, and to carry things, on all occasions, by heavy-handed authority. The way in which expected opposition acts in determining the mind, is not always by creating immediate wilfulness: but a man, knowing that there is sure to be objection made, in any particular quarter, to his taking a course, respecting which he has not made up his own mind, sets to work to put aside that contingent obstacle to his freedom of action. In doing this, however, he generates, as it were, a force in the opposite direction: in arguing against contingent opposition, he is led to make a.s.sertions which he is ashamed to draw back from; and so, in the end, he fails to exercise an unbia.s.sed judgment. I have gone minutely into this matter; but it cannot be unimportant for those who rule, to consider well the latent sources of human motive.

In addressing persons of inferior station, do not be p.r.o.ne to suppose that there is much occasion for intellectual condescension on your part: at any rate do not be careless in what you say, as if any thing would do for them. Observe the almost infinite fleetness of your own powers of thought, and then consider whether it is likely that education has much to do with this. Use simple language, but do not fear to put substance in it: choose, if you like, common materials, but make the best structure that you can of them: and be a.s.sured that method and logical order are not thrown away upon any one. The rudest audience, as well as the most refined, soon grows weary, I suspect, of protracted, driftless, tautology.

Do not dwell more than you can help, upon the differences of nature between yourself and those with whom you live. Consider whether your own vanity is not too requiring. See that others have not the same complaint to make of your uncongeniality, that you are, perhaps, p.r.o.ne to make of theirs. If you are, indeed, superior, reckon it as your constant duty, to try and sympathize with those beneath you; to mix with their pursuits, as far as you can, and thus, insensibly, to elevate them. Perhaps there is no mind that will not yield some return for your labour: it seems the dullest, bleakest, rock, not earth enough to feed a nettle; yet up grows, with culture, the majestic pine.

A want of sympathy leads to the greatest ignorance in the intellect as well as in the heart.

Remember that your dependents have seldom a full power of replying to you; and let the recollection of that make you especially considerate in your dealings with them.

When you find a lack of truth in those about you, consider whether it may not arise from the furiousness of your own temper which scares truth away from you: and reflect how fearful a part the angry man may have in the sin of those falsehoods which immoderate fear of him gives rise to.

Such, I am afraid, is the tyrannous nature of the human heart that we not only show, but really feel, more anger at offence given us by those under our power, than at any other cause whatever.

It is a mistake to suppose that we necessarily become indifferent to the faults and foibles of those with whom we live: on the contrary, we sometimes grow more and more alive to them: they seem, as it were, to create a corresponding soreness in ourselves: and, knowing that they exist in the character, we are apt to fancy that we perceive them even on occasions when they are not in the least brought into play.

Do not be fond of the display of authority, or think that there is anything grand in being obeyed with abject fear. One certainly meets with persons who are vain of their ill-temper, and of seeing how it keeps the people about them in order; a species of vanity which they might share with any wild animal at large.

In reasoning with your dependants, do not allow yourself to make broad a.s.sertions and careless conclusions, merely because you are addressing inferiors. "The Courts of Reason recognise no difference of persons."

And when you wish to disabuse the minds of those entrusted to your guidance of any thing which you are convinced is erroneous, do not attempt to do so by unmeasured condemnation. It is seldom that a secure answer is given to any theory, or system, except by one who exhausts, and lays before you, the good in it.

Let not your forgiveness be of that kind which may almost be set down as forgetfulness.