The Quest of the Simple Life

Suburbanism is, however, but a branch, though an important branch, of the larger question, whether in cities men do not ultimately sacrifice the finer qualities and joys of life to the act of getting a living. It will perhaps be said that the man with a true genius for business must in any case live in a city; that he is not discontented with the conditions of his life; that, all things being considered, he is probably living the kind of life for which he is best fitted. May not a writer, who is presumably a person of studious and quiet habits, misinterpret the life of a business man precisely in the same way that he misinterprets the life of the poor, by applying to it his own standards instead of measuring it by theirs? Business, for the man of business genius, is more than an employment; it is his epic, his romance, his adventurous crusade. He brings to it something of the statesman's prescience, the diplomatist's sagacity, the great captain's power of organising victory. His days are battles, his life a long campaign; and if he does not win the spoil of kingdoms, he does fight for commercial supremacy, which comes to much the same thing. No doubt there is much truth in this putting of the case, though it really begs the main question. But even if we grant that in the larger operations of commerce a certain type of genius is required, we must remember that the men of this order are few in number. Every lord of commerce is attended by a vast retinue of slaves. Very few of these humble servitors of commerce can ever hope to rise from the ranks into supreme command. They must labour to create the wealth of the successful merchant as a private soldier suffers wounds and hardships that fame may crown his general. Do these men share the higher privileges of life? Is not life with them the getting of a living rather than living? Nay, more; is it not the getting of a living for some one else?

The merchant-prince fulfils himself, for his highest powers of intelligence are daily taxed to the uttermost; but the case is very different with that vast army of subordinates, whom we see marching every morning in an infinite procession to the various warehouses and offices of London. I have often wondered at their cheerfulness when I have recollected the nature of their life. For they bring to their daily tasks not the whole of themselves, but a mere segment of themselves; some small industrious faculty which represents them, or misrepresents them, at the tribunal of those who ask no better thing of them. Few of them are doing the best that they can do, and they know it. They are not doing it because the world does not ask them to do it; indeed, the world takes care that they shall have no opportunity of doing it. A certain faculty for arithmetic represents a man who has many higher faculties; and thus the man is forced to live by one capacity which is perhaps his least worthy and significant. This is not the case in what we call the liberal professions and the arts. The architect, the barrister, the humblest journalist needs his whole mind for his task, and hence his work is a delight. The artist, if he be a true artist, does the one thing that he was born to do, and so 'the hours pass away untold, without chagrin, and without weariness,' nor would he wish them to pass otherwise. Many times as I took my way to the dreary labours of my desk I stopped to watch, and sometimes to talk with, a smiling industrious little Frenchman, who repaired china and bronzes in a dingy shop in Welbeck Street. He was an expert at his trade; knew all the distinctive marks of old china, and could assign with certainty the right date of any piece of bronze he handled; and to hear him discourse on these things would have been a liberal education to a budding connoisseur. I never knew a man so indefatigably happy in his work; his eye lit up at any special glow of colour or delicacy of design; he used his tools as though he loved them; and if he dreamed at night, I doubt not that his canopies were coloured with the hues of Sèvres, and that bronze angels from the hand of Benvenuto stood about his bed. Plainly the man was happy because his work engaged his whole attention; and to every cunning rivet that he fashioned he gave the entire forces of his mind. Here was a man who not merely got a living but lived; and I, chained to my desk, knew well enough that his life was much more satisfactory than mine.

Money has little to do with this problem of satisfactory living; I think that this was the first discovery I made in the direction of a better mode of life. My French workman earned perhaps two pounds a week: I earned four or five; but he bought happiness with his work, whereas I bought discontent and weariness. Money may be bought at too dear a rate. The average citizen, if he did but know it, is always buying money too dear. He earns, let us say, four hundred pounds a year; but the larger proportion of this sum goes in what is called 'keeping up appearances.' He must live in a house at a certain rental; by the time that his rates and taxes are paid he finds one-eighth of his income at least has gone to provide a shelter for his head. A cottage, at ten pounds a year, would have served him better, and would have been equally commodious. He must needs send his children to some private 'academy' for education, getting only bad education and high charges for his pains; a village board-school at twopence a week would have offered undeniable advantages. He must wear the black coat and top-hat sacred to the clerking tribe; a tweed suit and cap are more comfortable, and half the price. At all points he is the slave of convention, and he pays a price for his convention out of all proportion to its value. At a moderate estimate half the daily expenditure of London is a sacrifice to the convention or imposture of respectability.

Unless a man have, however, a large endowment of that liberal discontent which makes him perpetually examine and reexamine the conditions of his life, he will be a long time before he even suspects that he is the victim of artificial needs. When once the yoke of habit is imposed, the shoulder soon accustoms itself to the bondage, and the aches and bruises of initiation are forgotten. There are spasms of disgust, moments of wise suspicion; but they are transient, and men soon come to regard a city as the prison from whence there is no escape. But is no escape possible? That was the question which pressed more and more upon me as the years went on. I saw that the crux of the whole problem was economic, I knew that I was not the gainer by a larger income, if I could buy a more real satisfaction on less income. I saw that it was the artificial needs of life that made me a slave; the real needs of life were few. A cottage and a hundred pounds a year in a village meant happiness and independence; but dared I sacrifice twice or thrice the income to secure it? The debate went on for years, and it was ended only when I applied to it one fixed and reasoned principle. That principle was that my first business as a rational creature was not to get a living but to live; and that I was a fool to sacrifice the power of living in securing the means of life.

CHAPTER IV

EARTH-HUNGER

Like Charles II., who apologised for being so unconscionably long in dying, I must apologise for being so long in coming to my point, which is the possibility of buying happiness at a cheaper rate than London offers it. As it took me twenty years of experience to make my discovery, I may claim, however, that three chapters is no immoderate amount of matter in which to describe it. My chief occupation through these years was to keep my discontent alive. Satisfaction is the death of progress, and I knew well that if I once acquiesced entirely in the conditions of my life, my fate was sealed.

I did not acquiesce, though the temper of my revolt was by no means steady. There were times when—to reverse an ancient saying—the muddy Jordan of London life seemed more to me than all the sparkling waters of Damascus. Humanity seemed indescribably majestic; and there were moments when I sincerely felt that I would not exchange the trampled causeways of the London streets for the greenest meadows that bordered Rotha or Derwentwater. There were days of early summer when London rose from her morning bath of mist in a splendour truly unapproachable; when no music heard of man seemed comparable with the long diapason of the crowded streets; when from morn to eve the hours ran with an inconceivable gaiety and lightness, and the eye was in turn inebriated with the hard glare and deep shadows of abundant light, with the infinite contrasts of the streets, with the far-ranged dignity of domes and towers swimming in the golden haze of midday, or melting in the lilac mists of evening. I felt also, in this vast congregation of my fellow-creatures, the exhilarating sense of my own insignificance. Of what value were my own opinions, hopes, or programmes in this huge concourse and confusion of opinion? Who cared what one human brain chanced to think, where so many million brains were thinking? I was swept on like a bubble in the stream, and I forgot my own individuality. And this forgetfulness became a pleasure; the mind, wearied of its own affairs, found delight in recollecting that the things that seemed so great to it were after all of infinitesimal importance in the general sum of things.

Astronomy is often credited with providing this sensation; writers of fiction especially are fond of explaining how the voyage of the eye through space humbles the individual pride of man through the oppression of magnitude and vastness. They might come nearer home, for terrestrial magnitudes produce the same effect as celestial magnitudes; the mind loses itself as readily in the abyss of London as in those gulfs of chaos that open in the Milky Way, confronting the eye with naked infinitude; and this sense of personal insignificance is at once a horror and a joy. That humble acquiescence of the Londoner in his fate which we call his apathy, is the natural consequence of an overwhelming sense of personal insignificance. The great reformer should be country-born; in the solitude of nature he may come to think himself significant, and have faith in those thoughts and intuitions which no one contradicts. But in London, collective life, by its mere immensity, overwhelms individual life so completely that no audacity or arrogance of genius can supply that continuous and firm faith in himself which the reformer must possess.

If I resisted these debilitating influences, it was through no particular virtue of my own: it was rather through what I may call a kind of earth-hunger. I had an obstinate craving for fresh air, unimpeded movement, outdoor life. I wanted the earth, and I wanted to live in the close embrace of the earth. Some ancestor of mine must have been a hermit on a mountain, a gipsy, or a peasant: I know not which, but something of the temperament of all three had been bequeathed to me. The smell of fresh-turned earth was a smell that revived in me a portion of my nature that had seemed dead; a flower set me dreaming of solitary woods; and I found myself watching clouds and weather-signs as though my bread depended on their lenience. The first time I saw a mountain I burst into tears, an act which astonished me no less than my companions. I could offer no explanation of my conduct, but I felt as though the mountain called me. I said to myself, 'There is my home, yonder is the earth of which my corporeal part is fashioned; it is there that I should live and die.' Even a London park in the first freshness of a summer morning produced these sensations; and those rare excursions which I took into the genuine country left me aching for days afterwards with an exquisite pain. I often imagined myself living as Wordsworth did in Dove Cottage, as Thoreau did in the Walden Woods, and the vision was delightful. I took an agricultural paper, and read it diligently, not because it was of the least practical utility to me, but because its simple details of country life seemed to me a kind of poetry. In my rambles I never saw a lovely site without at once going to work to build an imaginary cottage on it, and the views I had from the windows of my dream-cottages were more real to me than the actual prospects on which I looked every day. I have even gone so far as to seek the offices of land-agents, and haggle over the price of land which I never meant to buy, for the mere pleasure of fancying it was mine; and this kind of game was long pursued, for land-agents are a numerous tribe, and when one discovered my imposture, there was always another ready to accept me as a capitalist in search of the picturesque. In short, to possess one small fragment of the world's surface; to have a hut, a cabin, or a cottage that was verily my own, to eat the fruits of my own labour on the soil—this seemed to me the crown and goal of all human felicity. Conscript of the city as I was, drilled and driven daily in the grim barrack-yard of despotic civilisation, yet I was a deserter at heart; an earth-hunger as rapacious and intense as that of any French or Irish peasant burned in my bones, and, like the peasant conscript that I truly was, my dreams were all of green pastures and running streams, and the happy loneliness of open spaces under open skies.

Конец ознакомительного фрагмента.

Текст предоставлен ООО «ЛитРес».

Прочитайте эту книгу целиком, купив полную легальную версию на ЛитРес.

Безопасно оплатить книгу можно банковской картой Visa, MasterCard, Maestro, со счета мобильного телефона, с платежного терминала, в салоне МТС или Связной, через PayPal, WebMoney, Яндекс.Деньги, QIWI Кошелек, бонусными картами или другим удобным Вам способом.