# Time and Tide by Weare and Tyne/Letter 21

LETTER XXI.
Of the Dignity of the Four Fine Arts; and of the Proper System of Retail Trade.
April 15, 1867.
127.I return now to the part of the subject at which I was interrupted—the inquiry as to the proper means of finding persons willing to maintain themselves and others by degrading occupations.
That, on the whole, simply manual occupations are degrading, I suppose I may assume you to admit; at all events, the fact is so, and I suppose few general readers will have any doubt of it.
Granting this, it follows as a direct consequence that it is the duty of all persons in ​higher stations of life, by every means in their power to diminish their demand for work of such kind, and to live with as little aid from the lower trades, as they can possibly contrive.
128. I suppose you see that this conclusion is not a little at variance with received notions on political economy? It is popularly supposed that it benefits a nation to invent a want. But the fact is, that the true benefit is in extinguishing a want—in living with as few wants as possible.
I cannot tell you the contempt I feel for the common writers on political economy, in their stupefied missing of this first principle of all human economy—individual or political—to live, namely, with as few wants as possible, and to waste nothing of what is given you to supply them.
129. This ought to be the first lesson of every rich man's political code. "Sir," his tutor should early say to him, "you are so
​placed in society,—it may be for your misfortune, it must be for your trial—that you are likely to be maintained all your life by the labour of other men. You will have to make shoes for nobody, but some one will have to make a great many for you. You will have to dig ground for nobody, but some one will have to dig through every summer's hot day for you. You will build houses and make clothes for no one, but many a rough hand must knead clay, and many an elbow be crooked to the stitch, to keep that body of yours warm and fine. Now remember, whatever you and your work may be worth, the less your keep costs, the better. It does not cost money only. It costs degradation. You do not merely employ these people. You also tread upon them. It cannot be helped;—you have your place, and they have theirs; but see that you tread as lightly as possible, and on as few as possible. What food, and clothes, and lodging, you honestly need, for your health and peace, you may righteously take. See that you take the plainest you can serve yourself with—that you waste or wear nothing vainly—and that ​you employ no man in furnishing you with any useless luxury."
130. That is the first lesson of Christian—or human—economy; and depend upon it, my friend, it is a sound one, and has every voice and vote of the spirits of Heaven and earth to back it, whatever views the Manchester men, or any other manner of men, may take respecting "demand and supply." Demand what you deserve, and you shall be supplied with it, for your good. Demand what you do not deserve, and you shall be supplied with something which you have not demanded, and which Nature perceives that you deserve, quite to the contrary of your good. That is the law of your existence, and if you do not make it the law of your resolved acts, so much, precisely, the worse for you and all connected with you.
131. Yet observe, though it is out of its proper place said here, this law forbids no luxury which men are not degraded in providing. You may have Paul Veronese to paint your ceiling, if you like, or Benvenuto Cellini to make cups for you. But you must not employ a hundred divers to find beads ​to stitch over your sleeve. (Did you see the account of the sales of the Esterhazy jewels the other day?)
And the degree in which you recognise the difference between these two kinds of services, is precisely what makes the difference between your being a civilised person or a barbarian. If you keep slaves to furnish forth your dress—to glut your stomach—sustain your indolence—or deck your pride, you are a barbarian. If you keep servants, properly cared for, to furnish you with what you verily want, and no more than that—you are a "civil" person—a person capable of the qualities of citizenship.
132. Now, farther, observe that in a truly civilised and disciplined state, no man would be allowed to meddle with any material who did not know how to make the best of it. In other words, the arts of working in wood, clay, stone, and metal, would all be fine arts (working in iron for machinery becoming an entirely distinct business). There would be no joiner's work, no smith's, no pottery nor stone-cutting, so debased in character ​as to be entirely unconnected with the finer branches of the same art; and to at least one of these finer branches (generally in metal-work) every painter and sculptor would be necessarily apprenticed during some years of his education. There would be room, in these four trades alone, for nearly every grade of practical intelligence and productive imagination.
133. But it should not be artists alone who are exercised early in these crafts. It would be part of my scheme of physical education that every youth in the state—from the King's son downwards,—should learn to do something finely and thoroughly with his hand, so as to let him know what touch meant; and what stout craftsmanship meant; and to inform him of many things besides, which no man can learn but by some severely accurate discipline in doing. Let him once learn to take a straight shaving off a plank, or draw a fine curve without faltering, or lay a brick level in its mortar; and he has learned a multitude of other matters which no lips of man could ever teach him. He might choose his craft, but ​whatever it was, he should learn it to some sufficient degree of true dexterity: and the result would be, in after life, that among the middle classes a good deal of their house furniture would be made, and a good deal of rough work, more or less clumsily, but not ineffectively, got through, by the master himself and his sons, with much furtherance of their general health and peace of mind, and increase of innocent domestic pride and pleasure, and to the extinction of a great deal of vulgar upholstery and other mean handicraft
134. Farther. A great deal of the vulgarity, and nearly all the vice, of retail commerce, involving the degradation of persons occupied in it, depends simply on the fact that their minds are always occupied by the vital (or rather mortal) question of profits. I should at once put an end to this source of baseness by making all retail dealers merely salaried officers in the employ of the trade guilds; the stewards, that is to say, of the saleable properties of those guilds, and purveyors of such and such articles to a given number of families. A perfectly well-educated person ​might without the least degradation, hold such an office as this, however poorly paid; and it would be precisely the fact of his being well educated which would enable him to fulfil his duties to the public without the stimulus of direct profit. Of course the current objection to such a system would be that no man, for a regularly paid salary, would take pains to please his customers; and the answer to that objection is, that if you can train a man to so much unselfishness as to offer himself fearlessly to the chance of being shot, in the course of his daily duty, you can most assuredly, if you make it also a point of honour with him, train him to the amount of self-denial involved in looking you out with care such a piece of cheese or bacon as you have asked for.
135. You see that I have already much diminished the number of employments involving degradation; and raised the character of many of those that are left. There remain to be considered the necessarily painful or mechanical works of mining, forging, and the like: the unclean, noisome, or paltry manufactures—the various kinds of transport—(by ​merchant shipping, etc.) and the conditions of menial service.
It will facilitate the examination of these if we put them for the moment aside, and pass to the other division of our dilemma, the question, namely, what kind of lives our gentlemen and ladies are to live, for whom all this hard work is to be done.
* ↑ Many of my working readers have disputed this statement eagerly, feeling the good effect of work in themselves; but observe, I only say, simply or totally manual work; and that, alone, is degrading, though often in measure refreshing, wholesome, and necessary. So it is highly necessary and wholesome to eat sometimes; but degrading to eat all day, as to labour with the hands all day. But it is not degrading to think all day—if you can. A highly-bred court lady, rightly interested in politics and literature, is a much finer type of the human creature than a servant of all work, however clever and honest.
* ↑ Compare 'The Crown of Wild Olive,' §§ 79, 118, and 122.