Part 1

Produced by Andrew Sly

THE PRICE OF A SOUL

WILLIAM JENNINGS BRYAN

FUNK & WAGNALLS COMPANY

NEW YORK AND LONDON

1914

PUBLISHERS' NOTE

"The Price of a Soul" is an address delivered by Mr. Bryan, first at the Northwestern Law School Banquet in Chicago, then as a Commencement Oration at the Peirce School in Philadelphia and, in 1909, extended into a lecture.

THE PRICE OF A SOUL

The fact that Christ dealt with this subject is proof conclusive that it is important, for He never dealt with trivial things. When Christ focused attention upon a theme it was because it was worthy of consideration--and Christ weighed the soul. He presented the subject, too, with surpassing force; no one will ever add emphasis to what He said. He understood the value of the question in argument. If you will examine the great orations delivered at crises in the world's history, you will find that in nearly every case the speaker condensed the whole subject into a question, and in that question embodied what he regarded as an unanswerable argument. Christ used the question to give force to the thought which he presented in regard to the soul's value.

On one side He put the world and all that the world can contain--all the wealth that one can accumulate, all the fame to which one can aspire, and all the happiness that one can covet; and on the other side he put the soul, and asked the question that has come ringing down the centuries: "What shall it profit a man if he gain the whole world and lose his own soul?"

There is no compromise here--no partial statement of the matter. He leaves us to write one term of the equation ourselves. He gives us all the time we desire, and allows the imagination to work to the limit, and when we have gathered together into one sum all things but the soul, He asks--What if you gain it all--all--ALL, and lose the soul? What is the profit?

Some have thought the soul question a question of the next world only, but it is a question of this world also; some have thought the soul question a Sabbath-day question only, but it is a week-day question as well; some have thought the soul question a question for the ministers alone, but it is a question which we all must meet. Every day and every week, every month and every year, from the time we reach the period of accountability until we die, we--each of us--all of us, weigh the soul.

And exactly in proportion as we put the soul above all things else we build character; the moment we allow the soul to become a matter of merchandise, we start on the downward way.

Tolstoy says that if you would investigate the career of a criminal it is not sufficient to begin with the commission of a crime; that you must go back to that day in his life when he deliberately trampled upon his conscience and did that which he knew to be wrong. And so with all of us, the turning point in the life is the day when we surrender the soul for something that for the time being seems more desirable.

Most of the temptations that come to us to sell the soul come in connection with the getting of money. The Bible says, "The love of money is the root of all evil." If I had been making the statement, I think I would have said that the love of money is the root of nearly all evil. But that is probably due to the fact that I am so conservative in thought and in method of statement, that, in stating a proposition, I prefer to leave a margin, so that if anybody disputes it I can bring proof of more than I said. But the Bible says, "The love of money is the root of all evil" and I shall not attempt to weaken the statement. If it is a mistake at all it is so slight a mistake that we need not spend time in correcting it.

And because so many of our temptations come through the love of money and the desire to obtain it, it is worth while to consider the laws of accumulation. We must all have money; we need food and clothing and shelter, and money is necessary for the purchase of these things. Money is not an evil in itself--money is, in fact, a very useful servant. It is bad only when it becomes the master, and the love of it is hurtful only because it can, and often does, crowd out the love of nobler things.

But since we must all use money and must in our active days store up money for the days when our strength fails, let us see if we can agree upon the rules that should govern us in the accumulation of the money that we need. How much money can a man rightfully collect from society? Surely, there can be no disagreement here. He can not rightfully collect more than he honestly earns. If a man collects more than he honestly earns, he collects what somebody else has earned, and we call it stealing if a man takes that which belongs to another. Not only is a man limited in his collections of what he honestly earns, but no honest man will desire to collect more than he earns.

If a man can not rightfully collect more than he honestly earns, it is, then, a matter of the utmost importance to know how much money a man can honestly earn. I venture an answer to this and say that a man can not honestly earn more than fairly measures the service which he renders to society. I can not conceive of any way of earning money except to give to society a service equivalent in value to the money collected. This is a fundamental proposition and it is important that it should be clearly understood, for if one desires to collect largely from society he must be prepared to render a large service to society; and our schools and colleges, our churches and all other organizations for the improvement of man have for one of their chief objects the enlargement of the capacity for service.

There is an apparent exception in the case of an inheritance, but it is not a real exception, for if the man who leaves the money has honestly earned it, he has already given society a service of equivalent value and, therefore, has a right to distribute it. And money received by inheritance is either payment for service already rendered, or payment in advance for service to be rendered. No right-minded person will accept money, even by inheritance, without recognizing the obligation it imposes to render a service in return. This service is not always rendered to the one from whom this money is received, but often to society in general. In fact, most of the blessings which we receive come to us in such a way that we can not distinguish the donors and must make our return to the whole public.

But I need not dwell upon this, because in this country more than anywhere else in the world we appreciate the dignity of labor and understand that it is honorable to serve. And yet there is room for improvement, for all over our land there are, scattered here and there, young men and young women--and even parents--who still think that it is more respectable for a young man to spend in idleness the money some one else has earned than to be himself a producer of wealth. And as long as this sentiment is to be found anywhere, there is educational work to be done, for public opinion will never be what it should be until it puts the badge of disgrace upon the idler, no matter how rich he may be, rather than upon the man who with brain or muscle contributes to the nation's wealth, the nation's strength and the nation's progress. But, as I said, the inheritance is an apparent, not an actual, exception, and we will return to the original proposition--that one's earnings must be measured by the service rendered. This is so important a proposition that I beg leave to dwell upon it a moment longer, to ask whether it is possible to fix in dollars and cents a maximum limit to the amount one can earn in a lifetime.

Let us begin with one hundred thousand dollars. If we estimate a working life at thirty-three years--and I think this is a fair estimate--a man must earn a little more than three thousand dollars per year for thirty-three years to earn one hundred thousand dollars in a lifetime. I take it for granted that no one will deny that it is possible for one to earn this sum by rendering a service equal to it in value. What shall we say of a million dollars? Can a man earn that much? To do so he must earn a little more than thirty thousand dollars a year for thirty-three years. Is it possible for one to render so large a service? I believe that it is. Well, what shall we say of ten million? To earn that much one must earn on an average a little more than three hundred thousand a year for thirty-three years. Is it possible for one to render a service so large as to earn so vast a sum? At the risk of shocking some of my radical friends I am going to affirm that it is possible. But can one earn a hundred million? Yes, I believe that it is even possible to serve society to such an extent as to earn a hundred million in the span of a human life, or an average of three million a year for thirty-three years. We have one man in this country who is said to be worth five hundred million. To earn five hundred million one must earn on an average of fifteen million a year for thirty-three years. Is this within the range of human possibility? I believe that it is. Now, I have gone as high as any one has yet gone in collecting, but if there is any young man with an ambition to render a larger service to the world, I will raise it another notch, if necessary, to encourage him. So almost limitless are the possibilities of service in this age that I am not willing to fix a maximum to the sum a man can honestly and legitimately earn.

Not only do I believe that a man can earn five hundred million, but I believe that men have earned it. I believe that Thomas Jefferson earned more than five hundred million. The service that he rendered to the world was of such great value that had he collected for it five hundred million of dollars, he would not have been overpaid. I believe that Abraham Lincoln earned more than five hundred million, and I could go back through history and give you the name of man after man who rendered a service so large as to entitle him to collect more than five hundred million from society, but if I presented a list containing the name of every man who, since time began, earned such an enormous sum, one thing would be true of all of them, namely: that in not a single case did the man collect the full amount. The men who have earned five hundred million dollars have been so busy earning it that they have not had time to collect it; and the men who have collected five hundred million have been so busy collecting it that they have not had time to earn it.

Jefferson did not collect all he earned; in fact, he began public life well-to-do for a man of that period, and died poor--impoverished by visits of those who called to tell him how much they loved him and how much they appreciated his work. Lincoln did not collect the full amount; neither Jefferson nor Lincoln would have cared to collect five hundred million. What would either one have done with such a sum? Or, what is more important, what would five hundred million of dollars have done with Jefferson or Lincoln?

In that wonderful parable of the sower, Christ speaks of the seeds that fell and of the thorns that sprang up and choked them, and He himself explained what he meant by this illustration, namely: That the cares of this world and the deceitfulness of riches choke the truth. If the great benefactors of the race had been burdened with the care of big fortunes, they could not have devoted themselves to the nobler things that gave them a place in the affection of their people and in history.

It seems, therefore, that while one can not rightfully collect more than he honestly earns, he may earn more than it would be wise for him to collect. And that brings us to the next question: How much should one desire to collect from society? I answer, that no matter how large a service he may render or how much he may earn, one should not desire to collect more than he can wisely spend.

And how much can one wisely spend? Not as much as you might think, and not nearly as much as some have tried to spend. No matter how honestly money may be acquired, one is not free to spend it at will. We are hedged about by certain restrictions that we can neither remove nor ignore. God has written certain laws in our nature--laws that no legislature can repeal--laws that no court can declare unconstitutional, and these laws limit us in our expenditures.

Let us consider some of the things for which we can properly spend money. We need food--we all need food, and we need about the same amount; not exactly, but the difference in quantity is not great. The range in expenditure is greater than the range in quantity, for expenditure covers kind and quality as well as quantity. But there is a limit even to expenditure. If a man eats too much he suffers for it. If he squanders his money on high-priced foods, he wears his stomach out. There is an old saying which we have all heard, that "The poor man is looking for food for his stomach, while the rich man is going from one watering place to another looking for a stomach for his food." This is only a witty way of expressing the sober truth, namely, that one is limited in the amount of money he can wisely spend for food.