Grey. Not his peculiar talents, perhaps; though, on that point, those who sat under the shadow of his canvas were better able to judge than we are. For a man will make tents none the worse for being a gentleman, a scholar, and a man of taste,—but, other things being equal, the better. Your general intelligence and culture enter into your ability to perform the humblest office of daily life. An educated man, who can use his hands, will make an anthracite coal-fire better and quicker after half a dozen trials than a raw Irish servant after a year's experience; and many a lady charges her housemaid with stupidity and obstinacy, because she fails again and again in the performance of some oft-explained task which to the mistress seems "so simple," when there is no obstinacy in the case, and only the stupidity of a poor neglected creature who had been taught nothing till she came to this country, not even to eat with decency, and, since she came, only to do the meanest chores. As to living with a tanner, I am no Brahmin, and believe that a man may not only live with a tanner, but be a tanner, and have all the culture, if not all the learning and the talent, of Simon's guest. Thomas Dowse pointed the way for many who will go much farther upon it than he did.
Tomes. The tanners are obliged to you. But of what real use is that process of intellectual refinement upon which you set so high a value? How much better is discipline than culture! Of how much greater worth, to himself and to the world, is the man who by physical and mental training, the use of his muscles, the exercise of his faculties, the restraint of his appetites,—even those mental appetites which you call tastes,—has acquired vigor, endurance, self-reliance, self-control! Let a man be pure and honorable, do to others as he would have them do to him, and, in the words of the old Church of England Catechism, "learn and labor truly to get his own living in that state of life to which it has pleased God to call him," and what remains for him to do, and of time in which to do it, is of very small importance.
Grey. You talk like what you are.
Tomes. And that is–?
Grey. Pardon me,—a cross between a Stoic and a Puritan:—morally, I mean.
Tomes. Don't apologize. You might say many worse things of me, and few better. But telling me what I am does not disprove what I say.
Grey. Do you not see? you cannot fail to see, that, after the labor of your human animal has supplied his mere animal needs, provided him with shelter, food, and clothes, he must set himself about something else. Having made life endurable, he will strive to make it comfortable, according to his notions of comfort. Comfort secured, he will seek pleasure; and among the earliest objects of his endeavors in this direction will be that form of pleasure which results from the embellishment of his external life; the craving that he then supplies being just as natural, that is, just as much an inevitable result of his organization, as that which first claimed his thought and labor.
Tomes. A statement of your case entirely inconsistent with the facts that bear upon it What do you think of your red savage, who, making no pro-vision for even his animal needs, but merely supplying them for the moment as he can, and living in squalor, filth, and extreme discomfort, yet daubs himself with grease and paint, and decorates his head with feathers, his neck with bear's claws, and his feat with gaudily-stained porcupine's quills? What of your black barbarian, whose daily life is a succession of unspeakable abominations, and who embellishes it by blackening his teeth, tattooing his skin, and wearing a huge ring in the gristle of his nose? Either of them will give up his daily food, and run the risk of starvation, for a glass bead or a brass button. This desire for ornament is plainly, then, no fruit of individual development, no sign of social progress; it has no relations whatever with them, but is merely a manifestation of that vanity, that lust of the eye and pride of life, which we are taught to believe inherent in all human nature, and which the savage exhibits according to his savageness, the civilized man according to his civilization.
Grey. You're a sturdy fellow, Tomes, but not strong enough to draw that conclusion from those premises, and make it stay drawn. The savage does order his life in the preposterous manner which you have described; but he does it because he is a savage. He has not the wants of the civilized man, and therefore he does not wait to supply them before he seeks to gratify others. When man rises in the scale of civilization, his whole nature rises. You can't mount a ladder piecemeal; your head will go up first, unless you are an acrobat, and choose to go up feet foremost; but even if you are Gabriel Ravel, your whole body must needs ascend together. The savage is comfortable, not according to your notions of comfort, but according to his own. Comfort is not positive, but relative. If, with your present habits, you could be transported back only one hundred years to the best house in London,—a house provided with all that a princely revenue could then command,—you would find it, with all its splendor, very uncomfortable in many respects. The luxuries of one generation become the comforts of the next, the necessaries of life to the next; and what is comfort for any individual at any period depends on the manner in which he has been brought up. So, too, the savage decorates himself after his own savage tastes. His smoky wigwam or his filthy mud hut is no stronger evidence of his barbarous condition than his party-colored face, or the hoop of metal in his nose. Call this desire to enjoy the beauty of the world and to be a part of it the lust of the eye, or whatever name you please, you will find, that, with exceedingly rare exceptions, it is universal in the race, and that its gratification, although it may have an indirectly injurious effect on some individuals tends to harmonize and humanize mankind, to lift them above debasing pleasures, and to foster the finer social feelings by promoting the higher social enjoyments.
Tomes. Yes; it makes Mrs. A. snub Mrs. B. because the B.-bonnet is within a hair's breadth's less danger of falling down her back, or is decorated with lace made by a poor bonnetless girl in one town of Europe, at a time when fashion has declared that it should bloom with flowers made by a poor shoeless girl in another: it instigates Mrs. C. to make a friendly call on Mrs. D. for the purpose of exulting over the inferior style in which her house is furnished: it tempts F. to overreach his business friend, or to embezzle his employer's money, that he may live in a house with a brown-stone front and give great dinners twice a month: and it sustains G. in his own eyes as he sits at F.'s table stimulating digestion by inward sneers at the vulgar fashion of the new man's plate or the awkwardness of his attendants: and perhaps, worse than all, it tempts H. to exhibit his pictures, and Mrs. I. to exhibit herself, "for the benefit of our charitable institutions," in order that the one may read fulsome eulogies of his munificence and his taste, and the other see a critical catalogue of the beauties of her person and her costume in all the daily papers. Such are the social benefits of what you call the desire to be a part of the world's beauty.
Grey. Far from it! They have no relation to each other. You mistake the occasion for the cause, the means for the motive. Your alphabet is in fault. Such a set of vain, frivolous, dishonest, mean, hypocritical, and insufferably vulgar letters would be turned out of any respectable, well-bred spelling-book. Vanity, frivolity, dishonesty, meanness, hypocrisy, and vulgarity can be exhibited in all the affairs of life, not excepting those whose proper office is to sweeten and to beautify it; but it does not need all your logical faculty to discover that there is not, therefore, any connection between a pretty bonnet, or an elegantly furnished house, and the disposition to snub and sneer at those who are without them,—between dishonesty and the desire to live handsomely and hospitably,—between a cultivated taste for the fine arts and hypocrisy or a vulgar desire for notoriety and consequence.
Tomes. Perhaps so. But they are very often in each other's company.
Grey. And then, of course, the evil taints the reputation of the good, even with thinking men like you; and how much more with those who have your prejudices without your sense! But note well that they are not oftener in company—these tastes and vices—than honesty and meanness, good-nature and clownishness, sincerity and brutality, hospitality and debauchery, chastity and the absence of that virtue without which all others are as nothing. And let me remind you, by the way, that we of this age and generation make it our business, in fact, feel it our duty, to violate the injunction of the English Catechism, and get out of that state of life in which we find ourselves, into a better, as soon as possible. And even