Open the thousand books, the thousand papers, the thousand pamphlets, which the Parisian presses throw out every day on the country; is not all this the work of little saints?
What spirit in the painting of the vices1 of the time! What touching2 tenderness for the masses! With what liberality they invite the rich to divide with the poor, or the poor to divide with the rich! How many plans of social reform, social improvement, and social organization! Does not even the weakest writer devote himself to the well-being3 of the laboring5 classes? All that is required is to advance them a little money to give them time to attend to their humanitarian6 pursuits.
There is nothing which does not assume to aid in the well-being and moral advancement7 of the people—nothing, not even the Custom House. You believe that it is a tax machine, like a duty or a toll8 at the end of a bridge? Not at all. It is an essentially9 civilizing10, fraternizing and equalizing institution. What would you have? It is the fashion. It is necessary to put or affect to put feeling or sentimentality everywhere, even in the cure of all troubles.
But it must be admitted that the Custom House organization has a singular way of going to work to realize these philanthropic aspirations11.
It puts on foot an army of collectors, assistant collectors, inspectors12, assistant inspectors, cashiers, accountants, receivers, clerks, supernumeraries, tide-waiters, and all this in order to exercise on the industry of the people that negative action which is summed up in the word to prevent.
Observe that I do not say to tax, but really to prevent.
And to prevent, not acts reproved by morality, or opposed to public order, but transactions which are innocent, and which they have even admitted are favorable to the peace and harmony of nations.
However, humanity is so flexible and supple13 that, in one way or another, it always overcomes these attempts at prevention.
It is for the purpose of increasing labor4. If people are kept from getting their food from abroad they produce it at home. It is more laborious14, but they must live. If they are kept from passing along the valley, they must climb the mountains. It is longer, but the point of destination must be reached.
This is sad, but amusing. When the law has thus created a certain amount of obstacles, and when, to overcome them, humanity has diverted a corresponding amount of labor, you are no longer allowed to call for the reform of the law; for, if you point out the obstacle, they show you the labor which it brings into play; and if you say this is not labor created but diverted, they answer you as does the Esprit Public—"The impoverishing16 only is certain and immediate17; as for the enriching, it is more than problematical."
This recalls to me a Chinese story, which I will tell you.
There were in China two great cities, Tchin and Tchan. A magnificent canal connected them. The Emperor thought fit to have immense masses of rock thrown into it, to make it useless.
Seeing this, Kouang, his first Mandarin18, said to him: "Son of Heaven, you make a mistake." To which the Emperor replied: "Kouang, you are foolish."
You understand, of course, that I give but the substance of the dialogue.
At the end of three moons the Celestial19 Emperor had the Mandarin brought, and said to him: "Kouang, look."
And Kouang, opening his eyes, looked.
He saw at a certain distance from the canal a multitude of men laboring. Some excavated20, some filled up, some leveled, and some laid pavement, and the Mandarin, who was very learned, thought to himself: They are making a road.
At the end of three more moons, the Emperor, having called Kouang, said to him: "Look."
And Kouang looked.
And he saw that the road was made; and he noticed that at various points, inns were building. A medley21 of foot passengers, carriages and palanquins went and came, and innumerable Chinese, oppressed by fatigue22, carried back and forth23 heavy burdens from Tchin to Tchan, and from Tchan to Tchin, and Kouang said: It is the destruction of the canal which has given labor to these poor people. But it did not occur to him that this labor was diverted from other employments.
Then more moons passed, and the Emperor said to Kouang: "Look."
And Kouang looked.
He saw that the inns were always full of travelers, and that they being hungry, there had sprung up, near by, the shops of butchers, bakers24, charcoal25 dealers26, and bird's nest sellers. Since these worthy27 men could not go naked, tailors, shoemakers and umbrella and fan dealers had settled there, and as they do not sleep in the open air, even in the Celestial Empire, carpenters, masons and thatchers congregated28 there. Then came police officers, judges and fakirs; in a word, around each stopping place there grew up a city with its suburbs.
Said the Emperor to Kouang: "What do you think of this?"
And Kouang replied: "I could never have believed that the destruction of a canal could create so much labor for the people." For he did not think that it was not labor created, but diverted; that travelers ate when they went by the canal just as much as they did when they were forced to go by the road.
However, to the great astonishment29 of the Chinese, the Emperor died, and this Son of Heaven was committed to earth.
His successor sent for Kouang, and said to him: "Clean out the canal."
And Kouang said to the new Emperor: "Son of Heaven, you are doing wrong."
And the Emperor replied: "Kouang, you are foolish."
But Kouang persisted and said: "My Lord, what is your object?"
"My object," said the Emperor, "is to facilitate the movement of men and things between Tchin and Tchan; to make transportation less expensive, so that the people may have tea and clothes more cheaply."
But Kouang was in readiness. He had received, the evening before, some numbers of the Moniteur Industriel, a Chinese paper. Knowing his lesson by heart, he asked permission to answer, and, having obtained it, after striking his forehead nine times against the floor, he said: "My Lord, you try, by facilitating transportation, to reduce the price of articles of consumption, in order to bring them within the reach of the people; and to do this you begin by making them lose all the labor which was created by the destruction of the canal. Sire, in political economy, absolute cheapness"—
The Emperor. "I believe that you are reciting something."
Kouang. "That is true, and it would be more convenient for me to read."
Having unfolded the Esprit Public, he read: "In political economy the absolute cheapness of articles of consumption is but a secondary question. The problem lies in the equilibrium30 of the price of labor and that of the articles necessary to existence. The abundance of labor is the wealth of nations, and the best economic system is that which furnishes them the greatest possible amount of labor. Do not ask whether it is better to pay four or eight cents cash for a cup of tea, or five or ten shillings for a shirt. These are puerilities unworthy of a serious mind. No one denies your proposition. The question is, whether it is better to pay more for an article, and to have, through the abundance and price of labor, more means of acquiring it, or whether it is better to impoverish15 the sources of labor, to diminish the mass of national production, and to transport articles of consumption by canals, more cheaply it is true, but, at the same time, to deprive a portion of our laborers31 of the power to buy them, even at these reduced prices."
The Emperor not being altogether convinced, Kouang said to him: "My Lord, be pleased to wait. I have the Moniteur Industriel to quote from."
But the Emperor said: "I do not need your Chinese newspapers to tell me that to create obstacles is to turn labor in that direction. Yet that is not my mission. Come, let us clear out the canal, and then we will reform the tariff32."
Kouang went away plucking out his beard, and crying: Oh, Fo! Oh, Pe! Oh, Le! and all the monosyllabic and circumflex gods of Cathay, take pity on your people; for, there has come to us an Emperor of the English school, and I see very plainly that, in a little while, we shall be in want of everything, since it will not be necessary for us to do anything!
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1
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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touching
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| adj.动人的，使人感伤的 | |
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well-being
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| n.安康，安乐，幸福 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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humanitarian
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| n.人道主义者，博爱者，基督凡人论者 | |
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advancement
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| n.前进，促进，提升 | |
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toll
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| n.过路(桥)费；损失，伤亡人数；v.敲(钟) | |
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essentially
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| adv.本质上，实质上，基本上 | |
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civilizing
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| v.使文明，使开化( civilize的现在分词 ) | |
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aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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inspectors
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| n.检查员( inspector的名词复数 )；（英国公共汽车或火车上的）查票员；（警察）巡官；检阅官 | |
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supple
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| adj.柔软的，易弯的，逢迎的，顺从的，灵活的；vt.使柔软，使柔顺，使顺从；vi.变柔软，变柔顺 | |
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laborious
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| adj.吃力的，努力的，不流畅 | |
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impoverish
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| vt.使穷困，使贫困 | |
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impoverishing
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| v.使（某人）贫穷( impoverish的现在分词 )；使（某物）贫瘠或恶化 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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Mandarin
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| n.中国官话，国语，满清官吏；adj.华丽辞藻的 | |
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celestial
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| adj.天体的；天上的 | |
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excavated
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| v.挖掘( excavate的过去式和过去分词 )；开凿；挖出；发掘 | |
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medley
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| n.混合 | |
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fatigue
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| n.疲劳，劳累 | |
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forth
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| adv.向前；向外，往外 | |
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bakers
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| n.面包师( baker的名词复数 )；面包店；面包店店主；十三 | |
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charcoal
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| n.炭，木炭，生物炭 | |
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dealers
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| n.商人( dealer的名词复数 )；贩毒者；毒品贩子；发牌者 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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congregated
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| （使）集合，聚集( congregate的过去式和过去分词 ) | |
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astonishment
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| n.惊奇，惊异 | |
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equilibrium
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| n.平衡，均衡，相称，均势，平静 | |
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laborers
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| n.体力劳动者，工人( laborer的名词复数 )；（熟练工人的）辅助工 | |
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tariff
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| n.关税，税率；(旅馆、饭店等)价目表，收费表 | |
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