# Points of friction/Money

Money
AS the world is, and will be, 't is a sort of duty to be rich," wrote Lady Mary Wortley Montagu; and her words—which sound almost ascetic in our ears—were held to be of doubtful morality in the godless eighteenth century which she adorned and typified. Even Lady Mary endeavoured to qualify their greed by explaining that she valued money because it gave her the power to do good; but her hard-headed compatriots frankly doubted this excusatory clause. They knew perfectly well that a desire to do good is not, and never has been, a motive power in the acquisition of wealth.
Lady Mary did render her country one inestimable service; but her fortune (which, after all, was of no great magnitude) had nothing whatever ​to do with it. Intelligent observation, dauntless courage, and the supreme confidence which nerved her to experiment upon her own child,—these qualities enabled her to force inoculation upon a reluctant and scandalized public. These qualities have lifted mankind out of many a rut, and are all we shall have to depend on while the world rolls on its way. When Aristotle said that money was barren, he did not mean that it was barren of delights; but that it had no power to get us to any place worth reaching, no power to quicken the intellectual and spiritual potencies of the soul.
The love of gold, the craving for wealth, has not lain dormant for ages in the human heart, waiting for the twentieth century to call it into being. It is no keener now than it has always been, but it is ranker in its growth and expression, being a trifle over-nourished in our plethoric land, and not subjected ​to keen competing emotions. Great waves of religious thought, great struggles for principles and freedom, great births of national life, great discoveries, great passions, and great wrongs,—these things have swayed the world, wrecking and saving the souls of men without regard for money. Great qualities, too, have left their impress upon the human race, and endowed it for all the years to come.
The genius which in the thirteenth century found expression in architecture and scholasticism, which in the sixteenth and seventeenth centuries found expression in art and letters, finds expression to-day in applied science and finance. Industrial capitalism, as we know it now, is the latest development of man's restless energy. It has coloured our times, given us new values in education, and intruded itself grossly into the quiet places of life. We should bear with it patiently, we might even ​"admire it from afar," if only we were sometimes suffered to forget. "Money talks," and, by way of encouraging its garrulity, we talk about money, and in terms of money, until it would sometimes appear as if the currency of the United States were the only thing in the country vital enough to interpret every endeavour, and illustrate every situation.
Here, for example, is an imposing picture in a Sunday paper, a picture full of dignified ecclesiastics and decorous spectators. The text reads, "Breaking ground for a three-million-dollar nave." It is a comprehensive statement, and one that conveys to the public the only circumstance which the public presumably cares to hear. But it brings a great cathedral down to the level of the million-dollar club-houses, or boat-houses, or fishing-camps which are described for us in unctuous and awe-stricken paragraphs. It is even dimly suggestive ​of the million-dollar babies whom reporters follow feverishly up and down Palm Beach, and who will soon have to be billion-dollar babies if they want to hold their own. We are now on terms of easy familiarity with figures which used to belong to the abstractions of arithmetic, and not to the world of life. We have become proudly aware of the infinite possibilities of accumulation and of waste.
For this is the ebb and flow of American wealth. It is heaped up with resistless energy and concentration; it is dissipated in broken and purposeless profusion. Every class resents the extravagance of every other class; but none will practise denial. The millionaire who plays with a yacht and decks his wife with pearls looks askance upon the motor and silk shirt of the artisan. The artisan, with impulses and ambitions as ignoble and as unintelligent as the millionaire's, is sullenly aware that, waste as he may, ​the rich can waste more, and he is still dissatisfied. There is no especial appeal to manhood in a silk shirt, no approach to sweetness and light. It represents an ape-like imitation of something not worth imitating, a hopeless ignorance of the value and worth of money.
A universal reluctance to practise economy indicates a weakness in the moral fibre of a nation, a dangerous absence of pride. There is no power of the soul strong enough to induce thrift but pride. There is no quality stern enough to bar self-indulgence but the overmastering dictates of self-respect. There is no joy that life can yield comparable to the joy of independence. A nation is free when it submits to coercion from no other nation. A man is free when he is the arbiter of his own fate. National and individual freedom have never come cheap. The sacrifice which insures the one insures the other; the resolution which preserves the one ​preserves the other. When Andrew Marvell declined the bribe offered him "out of pure affection" by the Lord Treasurer, saying he had "a blade-bone of mutton" in his cupboard which would suffice for dinner, he not only held his own honour inviolate, but he vindicated the liberty of letters, the liberty of Parliament, and the liberty of England. No wonder an old chronicler says that his integrity and spirit were "dreadful" to the corrupt officials of his day.
There are Americans who appear to love their country for much the same reason that Stevenson's "child" loves the "friendly cow":
"She gives me cream with all her might To eat with apple tart."
When the supply of cream runs short, the patriot's love runs shorter. He holds virulent mass-meetings to complain of the cow, of the quality of the cream, and of its distribution. If he be an immigrant, ​he probably riots in the streets, not clamouring for the flesh-pots of Egypt—that immemorial cry for ease and bondage—inasmuch as the years of his thraldom had been softened by no such indulgence; but simply because the image of the cow is never absent from his mind, or from the minds of those to whom he looks for guidance. The captain of industry and the agitator, the spendthrift and the spendthrift's wife who fling their money ostentatiously to the four winds of heaven, the working-man and the working-woman who exact the largest wage for the least labour, all are actuated by the same motive,—to get as much and to give as little as they can. It is not a principle which makes for citizenship, and it will afford no great help in the hour of the nation's trial. Material progress and party politics are engrossing things; but perhaps Francis Parkman was right when he said that if our progress is to be at the mercy of our ​politics, and our politics at the mercy of our mobs, we shall have no lasting foundation for prosperity and well-being.
The tendency to gloat over the sight and sound of money may be less pervasive than it seems. It may be only a temporary predisposition, leaving us at heart clean, wise, and temperate. But there is a florid exuberance in the handling of this recurrent theme which nauseates us a little, like very rich food eaten in a close room. Why should we be told that "the world gapes in wonder" as it contemplates "an Aladdin romance of steel and gold"? The world has had other things to gape over in these sorrowful and glorious years. "Once a barefoot boy, now riding in a hundred-thousand-dollar private car." There is a headline to catch the public eye, and make the public tongue hang watering from its mouth. That car, "early Pullman and late German Lloyd," is to the ​American reader what the two thousand black slaves with jars of jewels upon their heads were to Dick Swiveller,—a vision of tasteful opulence. More intimate journalists tell us that a "Financial Potentate" eats baked potatoes for his luncheon, and gives his friends notebooks with a moral axiom on each page. We cannot really care what this unknown gentleman eats. We cannot, under any conceivable circumstance, covet a moral notebook. Yet such items of information would not be painstakingly acquired unless they afforded some mysterious gratification to their readers.
As for the "athletic millionaires," who sport in the open like—and often with—ordinary men, they keep their chroniclers nimble. Fashions in plutocracy change with the changing times. The reporter who used to be turned loose in a nabob's private office, and who rapturously described its "ebony centre-table on which is laid a costly ​cover of maroon-coloured silk plush," and its panelled walls, "the work of a lady amateur of great ability" (I quote from a newspaper of 1890), now has to scurry round golf-links, and shiver on the outskirts of a polo-field. From him we learn that young New Yorkers, the least and lowest of whom lives in a nine-hundred-thousand-dollar house, play tennis and golf like champions, or "cut a wide swathe in polo circles with their fearless riding." From him we learn that "automobile racing can show its number of millionaires," as if it were at all likely to show its number of clerks and ploughmen. Extravagance may be the arch-enemy of efficiency, but it is, and has always been, the friend of aimless excess.
When I was young, and millionaires were a rarity in my unassuming town, a local divine fluttered our habitual serenity by preaching an impassioned sermon upon a local Crœsus. He was ​but a moderate sort of Crœsus, a man of kindly nature and simple vanities, whom his townspeople had been in the habit of regarding with mirthful and tolerant eyes. Therefore it was a bit startling to hear—from the pulpit—that this amiable gentleman was "a crown of glory upon the city's brow," and that his name was honoured "from the Golden Gate to New Jersey's silver sands." It was more than startling to be called upon to admire the meekness with which he trod the common earth, and the unhesitating affability with which he bowed to all his acquaintances, "acknowledging every salute of civility or respect," because, "like another Frederick II of Prussia," he felt his fellow-citizens to be human beings like himself. This admission into the ranks of humanity, however gratifying to our self-esteem, was tempered by so many exhortations to breathe our millionaire's name ​with becoming reverence, and was accompanied by such a curious medley of Bible texts, and lists of distinguished people whom the millionaire had entertained, that we hardly knew where we stood in the order of creation.
Copies of this sermon, which was printed "in deference to many importunities," are now extremely rare. Reading its yellow pages, we become aware that the rites and ceremonies with which one generation worships its golden calf differ in detail from the rites and ceremonies with which another generation performs this pious duty. The calf itself has never changed since it was first erected in the wilderness,—the original model hardly admitting of improvement. Ruskin used to point out gleefully a careless couple who, in Claude's picture of the adoration of the golden calf, are rowing in a pleasure boat on a stream which flows mysteriously through the desert. Indifferent to ​gold, uninterested in idolatry, this pair glide smoothly by; and perhaps the river of time bears them through centuries of greed and materialism to some hidden haven of repose.
Saint Thomas Aquinas defines the sin of avarice as a "desire to acquire or retain in undue measure, beyond the order of reason." Possibly no one has ever believed that he committed this sin, that there was anything unreasonable in his desires, or undue in their measure of accomplishment. "Reason" is a word of infinite flexibility. The statisticians who revel in mathematical intricacies tell us that Mr. John D. Rockefeller's income is one hundred dollars a minute, and that his yearly income exceeds the lifetime earnings of two thousand average American citizens, and is equivalent to the income of fifty average American citizens sustained throughout the entire Christian era. It sounds more bewildering than seductive, ​and the breathless rush of a hundred dollars a minute is a little like the seven dinners a day which Alice in Wonderland stands ready to forego as a welcome punishment for misbehaviour. But who shall say that a hundred dollars a minute is beyond the "order of reason"? Certainly Saint Thomas did not refer to incomes of this range, inasmuch as his mind (though not without a quality of vastness) could never have embraced their possibility.
On the other hand, Mr. Rockefeller is responsible for the suggestion that Saint Paul, were he living to-day, would be a captain of industry. Here again a denial is as valueless as an assertion. It is much the habit of modern propagandists—no matter what their propaganda may be—to say that the gap between themselves and the Apostles is merely a gap of centuries, and that the unlikeness, which seems to us so vivid, ​is an unlikeness of time and circumstance, not of the inherent qualities of the soul. The multiplication of assets, the destruction of trade-rivalry, formed—apparently—no part of the original apostolic programme. If the tent-maker of Tarsus coveted wealth, he certainly went the wrong way about getting it. If there was that in his spirit which corresponded to the modern instinct for accumulation, he did great injustice to his talents, wasting his incomparable energy on labours which—from his own showing—left him too often homeless, and naked, and hungry. Even the tent-making, by which he earned his bread, appears to have been valuable to him for the same reason that the blade-bone of mutton was valuable to Andrew Marvell,—not so much because it filled his stomach, as because it insured his independence.
"L'amour d'argent a passé en dogme de morale publique," wrote George Sand, ​whose words have now and then a strange prophetic ring. The "peril of prosperity," to borrow President Hibben's alliterative phrase, was not in her day the menace it is in ours, nor has it ever been in her land the menace it has been in ours, because of the many other perils, not to speak of other interests and other ideals, filling the Frenchman's mind. But if George Sand perceived a growing candour in the deference paid to wealth, to wealth as an abstraction rather than to its possessor, a dropping of the old hypocrisies which made a pretence of doubt and disapproval, a development of honoured and authorized avarice, she was a close observer as well as a caustic commentator.
The artlessness of our American attitude might disarm criticism were anything less than public sanity at stake. We appeal simply and robustly to the love of gain, and we seldom appeal in vain. It is not only that education has ​substituted the principle of getting on for less serviceable values; but we are bidden to purchase marketable knowledge, no less than marketable foodstuffs, as an easy avenue to fortune. If we will eat and drink the health-giving comestibles urged upon us, our improved digestions will enable us to earn larger incomes. If we will take a highly commended course of horse-shoeing or oratorio-writing, prosperity will be our immediate reward. If we will buy some excellent books of reference, they will teach us to grow rich.
"There are one thousand more millionaires in the United States than there were ten years ago," say the purveyors of these volumes. "At the present rate of increase, the new millionaires in the next few years will be at least twelve hundred. Will you be one of them?" There is a question to ask a young American at the outset of his career! There is an incentive to study! And by ​way of elucidating a somewhat doubtful situation, the advertisers go on to say: "Typical men of brains are those who have dug large commercial enterprises out of a copper mine, or transformed buying and selling into an art. You must take a leaf from the experience of such men if you would hold positions of responsibility and power."
Just how the reference books—chill avenues of universal erudition—are going to give us control of a copper mine or of a department store is not made clear; but their vendors know that there is no use in offering anything less than wealth, or, as it is sometimes spelled, "success," as a return for the price of the volumes. And if a tasteful border design of fat money-bags scattering a cascade of dollars fails to quicken the sales, there is no tempting the heart of man. Our covetousness is as simple and as easily played upon as was the covetousness of the adventurers who went ​digging for buried treasures on the unimpeachable authority of a soothsayer. The testimony offered in a New Jersey court that a man had bought some farmland because the spirit of a young negro girl had indicated that there was money hidden beneath the soil; the arraignment before a Brooklyn magistrate of two Gipsy women, charged with stealing the cash they had been commissioned to "bless," are proof, if proof were needed, that intelligence has not kept pace with cupidity.
The endless stories about messenger boys and elevator men who have been given a Wall Street "tip," and who have become capitalists in a day, are astonishingly like the stories which went their round when the South-Sea Bubble hung iridescent over London. Mankind has never wearied of such tales since Aladdin (one of Fortune's fools) won his easy way to wealth. Even the old dime novel with "Dare-Devil Dick," or ​"Jasper, the Boy Detective," for a hero, has been transmogrified into a "Fame and Fortune," series, with "Boys That Make Money," figuring vaingloriously on the title-page. Gone is the Indian brave, the dauntless young seaman who saved the American navy, the calm-eyed lad who held up a dozen masked ruffians with one small pistol. In their place we have the boy in the broker's office who finds out that "A. and C." stock will double its value within ten days; or the exploits of a group of juvenile speculators, who form a "secret syndicate," and outwit the wisest heads on Wall Street. The supremacy of youth—a vital feature of such fiction—is indicated when the inspired messenger boy gives a "pointer" to an old and influential firm of brokers, who receive it with glistening eyes and respectful gratitude. "I did not tip you in expectation of any compensation," observes the magnanimous and up-to-date young ​hero. "I simply felt it was my duty to prevent you from losing the profit that was bound to come your way If you held on a few days longer."
Our newspapers have told us (we should like to know who told the newspapers) that high prices are popular prices. It is fitting and proper that people who own the wealth of the world should pay a great deal for everything they buy. Shoppers with their purses full of money are affronted by any hint of cheapness or economy. This may be true, though it reminds me a little of a smiling Neapolitan who once assured me that his donkey liked to be beaten. One cannot, without entering into the mind of a donkey or of a rich American, deny the tastes imputed to them; but one may cherish doubts. It is true that "record prices" have been paid for every luxury, that the sales of furriers and jewellers have been unprecedented in the annals of our commerce, that the ​eager buying of rare books, pictures, and curios, flung on the markets by the destitution of Europe, has never been surpassed. One might wish that destitution anywhere (Vienna is not so far from New York that no cry of pain can reach us) would dim our pleasure in such purchases. This does not seem to be the case. "'T is man's perdition to be safe," and 't is his deepest and deadliest perdition to profit by the misfortunes of others.
An American rhapsodist, singing the pæan of money in the pages of the "Bankers' Magazine," says in its mighty name: "I am the minister of war and the messenger of peace. No army can march without my command. Until I speak, no ship of trade can sail from any port."
"Until I speak"! Always the emphasis upon that powerful voice which is so mute and inglorious without the compelling mind of man. When President Cleveland said that if it took every ​dollar in the Treasury, and every soldier in the United States army, to deliver a postal card in Chicago, that postal card should be delivered, he was perhaps glad to think that the nation's wealth, like the nation's force, could be used to fulfil the nation's obligations. But back of wealth, and back of force, was purpose. When man lays hand upon the "hilt of action," money stops talking and obeys.
Mr. Shane Leslie, shrinking sensitively from that oppressive word, "efficiency," and seeking what solace he can find in the survival of unpractical ideals, ventures to say that every university man "carries away among the husks of knowledge the certainty that there are less things saleable in heaven and earth than the advocates of sound commercial education would suppose." This truth, more simply phrased by the Breton peasant woman who said "Le on Dieu ne vend pas ses biens," has other teachers besides religion and the ​classics. History, whether we read it or live in it, makes nothing clearer. Mr. Henry Ford is credited with saying that he would not give a nickel for all the history in the world; but though he can, and does, forbear to read it, he has to live in it with the rest of us, and learn its lessons first-hand. No one desired the welfare—or what he conceived to be the welfare—of mankind more sincerely than he did; and he was prepared to buy it at a handsome figure. Yet Heaven refused to sell, and earth, inasmuch as the souls of men are not her possessions, had nothing worth his purchase.
The price of war can be computed in figures; the price of peace calls for another accountant. The tanker, Gold Shell, which first crossed the "forbidden" zone did more than a score of peace ships could have done to secure the civilization of the world. Its plain sailors who put something (I don't ​know what they called it) above personal safety, and their plain captain who expressed in the regrettable language of the sea his scorn of German pirates, were prepared to pay a higher price than any millionaire could offer for their own and their country's freedom. We know what these men risked because we know what agonizing deaths the sailors on the tanker, Healdton, suffered at Germany's hands. The Gold Shell seamen knew it too, and met frightfulness with fearlessness. The world is never so bad but that men's souls can rise above its badness, and restore our fainting faith.
Mohammed prayed that he might be found among the poor on the Judgment Day,—a prayer echoed by Saint Bernard, who took some pains to insure its being answered. Yet, as a mere abstraction, of what worth is poverty? The jewel in the toad's head is as glittering as adversity is sweet. One has been well ​likened to the other. Bishop Lawrence, undismayed by the most humiliating page of our country's history, seized a crucial moment in which to say very simply and gallantly that Americans are not wedded to ease, or enthralled by wealth. The time has come to prove him in the right. God will not sell us safety. We learned this much in the winter of 1917, when we dug our mail out of an American steamer, and asked Britain—Britain burdened with debt and bleeding at every pore—to carry it over the sea. For our own sake, no less than for the world's sake, we must show that we coin money in no base spirit, that we cherish it with no base passion. The angel who looked too long at heaven's golden pavement was flung into hell.