The Simple Life | Page 5

fortunate of earth consume. And to this same category, little matter what their station in life, belong the profligate, the arrogant, the miserly, the weak, the crafty. Livery counts for nothing: we must see the heart. No class has the prerogative of simplicity; no dress, however humble in appearance, is its unfailing badge. Its dwelling need not be a garret, a hut, the cell of the ascetic nor the lowliest fisherman's bark. Under all the forms in which life vests itself, in all social positions, at the top as at the bottom of the ladder, there are people who live simply, and others who do not. We do not mean by this that simplicity betrays itself in no visible signs, has not its own habits, its distinguishing tastes and ways; but this outward show, which may now and then be counterfeited, must not be confounded with its essence and its deep and wholly inward source. Simplicity is a state of mind. It dwells in the main intention of our lives. A man is simple when his chief care is the wish to be what he ought to be, that is, honestly and naturally human. And this is neither so easy nor so impossible as one might think. At bottom, it consists in putting our acts and aspirations in accordance with the law of our being, and consequently with the Eternal Intention which willed that we should be at all. Let a flower be a flower, a swallow a swallow, a rock a rock, and let a man be a man, and not a fox, a hare, a hog, or a bird of prey: this is the sum of the whole matter.
Here we are led to formulate the practical ideal of man. Everywhere in life we see certain quantities of matter and energy associated for certain ends. Substances more or less crude are thus transformed and carried to a higher degree of organization. It is not otherwise with the life of man. The human ideal is to transform life into something more excellent than itself. We may compare existence to raw material. What it is, matters less than what is made of it, as the value of a work of art lies in the flowering of the workman's skill. We bring into the world with us different gifts: one has received gold, another granite, a third marble, most of us wood or clay. Our task is to fashion these substances. Everyone knows that the most precious material may be spoiled, and he knows, too, that out of the least costly an immortal work may be shaped. Art is the realization of a permanent idea in an ephemeral form. True life is the realization of the higher virtues,--justice, love, truth, liberty, moral power,--in our daily activities, whatever they may be. And this life is possible in social conditions the most diverse, and with natural gifts the most unequal. It is not fortune or personal advantage, but our turning them to account, that constitutes the value of life. Fame adds no more than does length of days: quality is the thing.
Need we say that one does not rise to this point of view without a struggle? The spirit of simplicity is not an inherited gift, but the result of a laborious conquest. Plain living, like high thinking, is simplification. We know that science is the handful of ultimate principles gathered out of the tufted mass of facts; but what gropings to discover them! Centuries of research are often condensed into a principle that a line may state. Here the moral life presents strong analogy with the scientific. It, too, begins in a certain confusion, makes trial of itself, seeks to understand itself, and often mistakes. But by dint of action, and exacting from himself strict account of his deeds, man arrives at a better knowledge of life. Its law appears to him, and the law is this: Work out your mission. He who applies himself to aught else than the realization of this end, loses in living the raison d'��tre of life. The egoist does so, the pleasure-seeker, the ambitious: he consumes existence as one eating the full corn in the blade,--he prevents it from bearing its fruit; his life is lost. Whoever, on the contrary, makes his life serve a good higher than itself, saves it in giving it. Moral precepts, which to a superficial view appear arbitrary, and seem made to spoil our zest for life, have really but one object--to preserve us from the evil of having lived in vain. That is why they are constantly leading us back into the same paths; that is why they all have the same meaning: Do not waste your life, make it bear fruit; learn how to give it, in order that it