Now, supposing that £1500 of his had been properly laid out, on the edification of lodgings for him, £500 should have built him a serviceable tenement and shop; another £500 have met the necessary repairing expenses for forty years; and at this moment he ought to have had his efficient freehold cottage, with tile and wall right weatherproof, and a nice little nest-egg of five hundred pounds in the Bank, besides. But instead of this, the thousand pounds has gone in payment to slovenly builders, each getting their own percentage, and doing as bad work as possible, under the direction of landlords paying for as little as possible [[250]]of any sort of work. And the odd five hundred has gone into the landlord’s pocket. Pure increment to him; pure decrement to my decoratively laborious friend. No gain ‘begotten’ of money; but simple subtraction from the pocket of the labouring person, and simple addition to the pocket of the idle one.
I have no mind to waste the space of Fors in giving variety of instances. Any honest and sensible reader, if he chooses, can think out the truth in such matters for himself. If he be dishonest, or foolish, no one can teach him. If he is resolved to find reason or excuse for things as they are, he may find refuge in one lie after another; and, dislodged from each in turn, fly from the last back to the one he began with. But there will not long be need for debate—nor time for it. Not all the lying lips of commercial Europe can much longer deceive the people in their rapidly increasing distress, nor arrest their straight battle with the cause of it. Through what confused noise and garments rolled in blood,—through what burning and fuel of fire, they will work out their victory,—God only knows, nor what they will do to Barabbas, when they have found out that he is a Robber, and not a King. But that discovery of his character and capacity draws very near: and no less change in the world’s ways than the former fall of Feudalism itself.
In the meantime, for those of us who are Christians, our own way is plain. We can with perfect ease ascertain [[251]]what usury is; and in what express terms forbidden. I had partly prepared, for this Fors, and am able to give, as soon as needful, an analysis of the terms ‘Increase’ and ‘Usury’ throughout the Old and New Testaments. But the perpetual confusion of the English terms when the Greek and Latin are clear, (especially by using the word ‘increase’ in one place, and ‘generation’ in another, at the English translator’s pleasure,) renders the matter too intricate for the general reader, though intensely interesting to any honest scholar. I content myself, therefore, with giving the plain Greek and plain English of Leviticus xxv. 35 to 37.[1]
Ἐὰν δὲ πένηται ὁ ἀδελφός σου, καὶ ἀδυνατήσῃ ταῖς χερσὶν αὐτοῦ παρὰ σοὶ, ἀντιλήψῃ αὐτοῦ ὡς προσηλύτου καὶ παροίκου, καὶ ζήσεται ὁ ἀδελφός σου μετὰ σοῦ.
Οὐ λήψῃ παρ’ αὐτοῦ τόκον, οὐδὲ ἐπὶ πλήθει, καὶ φοβηθήσῃ τὸν θεόν σου· ἐγὼ κύριος· καὶ ζήσεται ὀ ἀδελφός σου μετὰ σοῦ.
Τὸ ἀργύριόν σου οὐ δώσεις αὐτῷ τόκῳ, καὶ ἐπὶ πλεονασμῷ οὐ δώσεις αὐτῲ βρώματά σου·
“And if thy brother be poor, and powerless with his hands, at thy side, thou shalt take his part upon thee, to help him,[2] as thy proselyte and thy neighbour; [[252]]and thy brother shall live with thee. Thou shalt take no usury of him, nor anything over and above, and thou shalt fear thy God. I am the Lord, and thy brother shall live with thee. Thou shalt not give him thy money, for usury; and thou shalt not give him thy food, for increase.”
There is the simple law for all of us;—one of those which Christ assuredly came not to destroy, but to fulfil: and there is no national prosperity to be had but in obedience to it.
How we usurers are to live, with the hope of our gains gone, is precisely the old temple of Diana question. How Robin Hood or Cœur de Lion were to live without arrow or axe, would have been as strange a question to them, in their day. And there are many amiable persons who will not directly see their way, any more than I do myself, to an honest life; only, let us be sure that this we are leading now is a dishonest one; and worse, (if Dante and Shakspeare’s mind on the matter are worth any heed, of which more in due time,) being neither more nor less than a spiritual manner of cannibalism, which, so long as we persist in, every word spoken in Scripture of those who “eat my people as they eat bread,” is spoken directly of us.[3] It may be an encouragement to some [[253]]of us—especially those evangelically bred—in weaning ourselves slowly from such habits, to think of our dear old converted friend, Friday. We need not fear our power of becoming good Christians yet, if we will: so only that we understand, finally and utterly, that all gain, increase, interest, or whatever else you call it or think it, to the lender of capital, is loss, decrease, and dis-interest, to the borrower of capital. Every farthing we, who lend the tool, make, the borrower of the tool loses. And all the idiotical calculations of what money comes to, in so many years, simply ignore the debit side of the book, on which the Labourer’s Deficit is precisely equal to the Capitalist’s Efficit. I saw an estimate made by some blockhead in an American paper, the other day, of the weight of gold which a hundred years’ ‘interest’ on such and such funds would load the earth with! Not even of wealth in that solid form, could the poor wretch perceive so much of the truth as that the gold he put on the earth above, he must dig out of the earth below! But the mischief in real life is far deeper on the [[254]]negative side, than the good on the positive. The debt of the borrower loads his heart, cramps his hands, and dulls his labour. The gain of the lender hardens his heart, fouls his brain, and puts every means of mischief into his otherwise clumsy and artless hands.
But here, in good time, is one example of honest living sent me, worth taking grave note of.