The Way of All Flesh by Samuel Butler (beautiful books to read .TXT) 📕

cannot stand without a better foundation than this must have something so unstable within itself that it will topple over on whatever pedestal we place it.

The world has long ago settled that morality and virtue are what bring men peace at the last. “Be virtuous,” says the copybook, “and you will be happy.” Surely if a reputed virtue fails often in this respect it is only an insidious form of vice, and if a reputed vice brings no very serious mischief on a man’s later years it is not so bad a vice as it is said to be. Unfortunately though we are all of a mind about the main opinion that virtue is what tends to happiness, and vice what ends in sorrow, we are not so unanimous about details⁠—that is to say as to whether any given course, such, we will say, as smoking, has a tendency to happiness or the reverse.

I submit it as the result of my own poor observation, that a good deal of unkindness and selfishness on the part of parents towards children is not generally followed by ill consequences to the parents themselves. They may cast a gloom over their children’s lives for many years without having to suffer anything that will hurt them. I should say, then, that it shows no great moral obliquity on the part of parents if within certain limits they make their children’s lives a burden to them.

Granted that Mr. Pontifex’s was not a very exalted character, ordinary men are not required to have very exalted characters. It is enough if we are of the same moral and mental stature as the “main” or “mean” part of men⁠—that is to say as the average.

It is involved in the very essence of things that rich men who die old shall have been mean. The greatest and wisest of mankind will be almost always found to be the meanest⁠—the ones who have kept the “mean” best between excess either of virtue or vice. They hardly ever have been prosperous if they have not done this, and, considering how many miscarry altogether, it is no small feather in a man’s cap if he has been no worse than his neighbours. Homer tells us about someone who made it his business αιεν αριστευειν και υπειροχον εμμεναι αλλων⁠—always to excel and to stand higher than other people. What an uncompanionable disagreeable person he must have been! Homer’s heroes generally came to a bad end, and I doubt not that this gentleman, whoever he was, did so sooner or later.

A very high standard, again, involves the possession of rare virtues, and rare virtues are like rare plants or animals, things that have not been able to hold their own in the world. A virtue to be serviceable must, like gold, be alloyed with some commoner but more durable metal.

People divide off vice and virtue as though they were two things, neither of which had with it anything of the other. This is not so. There is no useful virtue which has not some alloy of vice, and hardly any vice, if any, which carries not with it a little dash of virtue; virtue and vice are like life and death, or mind and matter⁠—things which cannot exist without being qualified by their opposite. The most absolute life contains death, and the corpse is still in many respects living; so also it has been said, “If thou, Lord, wilt be extreme to mark what is done amiss,” which shows that even the highest ideal we can conceive will yet admit so much compromise with vice as shall countenance the poor abuses of the time, if they are not too outrageous. That vice pays homage to virtue is notorious; we call this hypocrisy; there should be a word found for the homage which virtue not unfrequently pays, or at any rate would be wise in paying, to vice.

I grant that some men will find happiness in having what we all feel to be a higher moral standard than others. If they go in for this, however, they must be content with virtue as her own reward, and not grumble if they find lofty Quixotism an expensive luxury, whose rewards belong to a kingdom that is not of this world. They must not wonder if they cut a poor figure in trying to make the most of both worlds. Disbelieve as we may the details of the accounts which record the growth of the Christian religion, yet a great part of Christian teaching will remain as true as though we accepted the details. We cannot serve God and Mammon; strait is the way and narrow is the gate which leads to what those who live by faith hold to be best worth having, and there is no way of saying this better than the Bible has done. It is well there should be some who think thus, as it is well there should be speculators in commerce, who will often burn their fingers⁠—but it is not well that the majority should leave the “mean” and beaten path.

For most men, and most circumstances, pleasure⁠—tangible material prosperity in this world⁠—is the safest test of virtue. Progress has ever been through the pleasures rather than through the extreme sharp virtues, and the most virtuous have leaned to excess rather than to asceticism. To use a commercial metaphor, competition is so keen, and the margin of profits has been cut down so closely that virtue cannot afford to throw any bona fide chance away, and must base her action rather on the actual moneying out of conduct than on a flattering prospectus. She will not therefore neglect⁠—as some do who are prudent and economical enough in other matters⁠—the important factor of our chance of escaping detection, or at any rate of our dying first. A reasonable virtue will give this chance its due value, neither more nor less.

Pleasure, after all, is a safer guide than either right or duty. For hard as