It may be proved, with much certainty, that God intends no man to live in this world without working : but it seems to me no less evident that He intends every man to be happy iu his work. It is written, “in the sweat of thy brow," but it was never written, “in the breaking of thine heart,” thou shalt eat bread; and I find that, as on the one hand, infinito misery is caused by idle people, who both fail in doing what was appointed for them to do, and set in motion various springs of mischief in matters in which they should have had no concern, so on the other hand, no small misery is caused by over-worked and unhappy people, in the dark views which they necessarily take up themselves, and force upon others, of 1 work itself. Were it not so, I believe the fact of their being unhappy is in itself a violation of divine law, and a sigu of some kind of folly or sin in their way of life. Now in orderthat people may be happy in their work, these three things are needed : They must be fit for it: They must not do too much of it: and they must have a sense of success in it-not a doubtful sense, such as needs some testimony of other people for its confirmation, but a sure sense, or rather knowledge, that so much work has been done well, and fruitfully done, whatever the world may say or think about it. So that in order that a man may be happy, it is necessary that he should not only be capable of his work, but a good judge of his work.

The first thing then that he has to do, if unhappily his parents or masters have not done it for him, is to find out what he is fit for. In which inquiry a man may be very safely guided by his likings, if he be not also guided by his pride. People usually reason in some such fashion as this : "I don't seem quite fit for a head-manager in the firm of — & Co., therefore, in all probability, I am fit to be Chancellor of the Exchequer.” Whereas, they ought rather to reason thus : “I don't seem quite fit to be head-manager in the firm of & Co., but I dare say I might do something in a small greengrocery business; I used to be a good judge of pease;" that is to say, always trying lower instead of trying higher, until they find bottom : once well set on the ground, a man may build up by degrees, safely, instead of disturbing every one in his neighborhood by perpetual catastrophes. But this kind of humility is rendered especially difficult in these days, by the contumely thrown on men in humble employments. The very removal of the massy bars which once separated one class of society from another, has rendered it tenfold more shameful in foolish people's, i. e. in most people's eyes, to remain in the lower grades of it, than ever it was before. When a man born of an artisan was looked upon as an entirely different species of animal from a man born of a noble, it made him no more uncomfortable or ashamed to remain that different species of animal, than it makes a horse ashamed to remain a horse, and not to become a giraffe. But now that a man may make money, and rise in the world, and associate himself, unreproached, with people once far above him, not only is the natural discontentedness of humanity developed to an unheard-of extent, whatever a man's position, but it becomes a veritable shame to him to remain in the state he was born in, and everybody thinks it his duty to try to be a “ gentleman.” Persons who have any influence in the manage ment of public institntions for charitable education know how

common this feeling has become. Hardly a day passes but they receive letters from mothers who want all their six or cight sons to go to college, and make the grand tour in the long vacation, and who think there is something wrong in tho foundations of society, because this is not possible. Out of every ten letters of this kind, nine will allege, as the reason of the writers' importunity, their desire to keep their families in such and such a “station of life.” There is no real desire for the safety, the discipline, or the moral good of the children, only a panic horror of the inexpressibly pitiable calamity of their living a ledge or two lower on the molchill of the world -a calamity to be averted at any cost whatever, of struggle, anxiety, and shortening of life itself. I do not believe that any greater good could be achieved for the country, than the change in public fceling on this bead, which might be brought about by a few benevolent men, undeniably in the class of “gentlemen," who would, on principle, enter into some of our commonest trades, and make them honorable; showing that it was possible for a man to retain his dignity, and remain, in the best sense, a gentleman, though part of his time was every day occupied in manual labor, or even in serving customers over a counter. I do not in the least sce why courtesy, and

and truth, and piety, and what else goes to make up a gentle. man's character, should not be found behind a counter as well as elsewhere, if they were demanded, or even hoped for, there.

Let us suppose, then, that the man's way of life and manver of work have been discreetly chosen ; then the next thing to be required is, that he do not over-work himself therein. I am not going to say anything here about the various errors in our systems of society and coinmerce, which appear (I am not sure if they ever do more than appear) to force us to over. work ourselves merely that we may live; nor about the stiu

more fruitful cause of unhealthy toil—the incapability, in many men, of being content with the little that is indeed necessary to their happiness. I have only a word or two to say about one special cause of over-work—the ambitious desire of doing great or clever things, and the hope of accomplishing

hem by immense efforts : hope as vain as it is pernicious; not only making men over-work themselves, but rendering all the work they do unwholesome to them. I say it is a vain hope, and let the reader be assured of this (it is a truth all-important to the best interests of humanity). No great intellectual thing was ever done by great effort ; a great thing can only be done by a great man, and he does it without effort. Nothing is, at present, less understood by us than this nothing is more necessary to be understood. Let me try to say it as clearly, and explain it as fully as I may.

I have said no great intellectual thing: for I do not mean the assertion to extend to things moral. On the contrary, it seems to me that just because we are intended, as long as we live, to be in a state of intenso moral effort, we are not intended to be in intense physical or intellectual effort. Our full energies are to be given to the soul's work-to the great fight with the Dragon—the taking the kingdom of heaven by force. But the body's work and head's work are to be done quietly, and comparatively withont effort. Neither limbs nor brain are ever to be atrained to their utmost ; that is not the way in which the greatest quantity of work is to be got out of them: they are never to be worked furiously, but with tranquillity and constancy. We are to follow the plough from sunrise to sunset, but not to pull in race-boats at the twilight: we shall get no fruit of that kind of work, only disease of the heart.

How many pangs would be spared to thousands, if this great truth and law were but once sincerely, humbly understood, that if a great thing can be done at all, it can be done easily;

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