The Complete English Tradesman (1839 ed.). Defoe Daniel

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СКАЧАТЬ in his chair after it, and about four o'clock comes into the shop for half an hour, or thereabouts, then to the tavern, where he stays till two in the morning, gets drunk, and is led home by the watch, and so lies till eleven again; and thus he walks round like the hand of a dial. And what will it all come to? – they'll certainly break, that you may be sure of; they can't hold it long.'

      'This is the town's way of talking, where they see an example of it in the manner as is described; nor are the inferences unjust, any more than the description is unlike, for such certainly is the end of such management, and no shop thus neglected ever made a tradesman rich.

      On the contrary, customers love to see the master's face in the shop, and to go to a shop where they are sure to find him at home. When he does not sell, or cannot take the price offered, yet the customers are not disobliged, and if they do not deal now, they may another time: if they do deal, the master generally gets a better price for his goods than a servant can, besides that he gives better content; and yet the customers always think they buy cheaper of the master too.

      I seem to be talking now of the mercer or draper, as if my discourse were wholly bent and directed to them; but it is quite contrary, for it concerns every tradesman – the advice is general, and every tradesman claims a share in it; the nature of trade requires it. It is an old Anglicism, 'Such a man drives a trade;' the allusion is to a carter, that with his voice, his hands, his whip, and his constant attendance, keeps the team always going, helps himself, lifts at the wheel in every slough, doubles his application upon every difficulty, and, in a word, to complete the simile, if he is not always with his horses, either the wagon is set in a hole, or the team stands still, or, which is worst of all, the load is spoiled by the waggon overthrowing.

      It is therefore no improper speech to say, such a man drives his trade; for, in short, if trade is not driven, it will not go.

      Trade is like a hand-mill, it must always be turned about by the diligent hand of the master; or, if you will, like the pump-house at Amsterdam, where they put offenders in for petty matters, especially beggars; if they will work and keep pumping, they sit well, and dry and safe, and if they work very hard one hour or two, they may rest, perhaps, a quarter of an hour afterwards; but if they oversleep themselves, or grow lazy, the water comes in upon them and wets them, and they have no dry place to stand in, much less to sit down in; and, in short, if they continue obstinately idle, they must sink; so that it is nothing but pump or drown, and they may choose which they like best.

      He that engages in trade, and does not resolve to work at it, is felo de se; it is downright murdering himself; that is to say, in his trading capacity, he murders his credit, he murders his stock, and he starves, which is as bad as murdering, his family.

      Trade must not be entered into as a thing of light concern; it is called business very properly, for it is a business for life, and ought to be followed as one of the great businesses of life – I do not say the chief, but one of the great businesses of life it certainly is – trade must, I say, be worked at, not played with; he that trades in jest, will certainly break in earnest; and this is one reason indeed why so many tradesmen come to so hasty a conclusion of their affairs.

      There was another old English saying to this purpose, which shows how much our old fathers were sensible of the duty of a shopkeeper: speaking of the tradesman as just opening his shop, and beginning a dialogue with it; the result of which is, that the shop replies to the tradesman thus: 'Keep me, and I will keep thee.' It is the same with driving the trade; if the shopkeeper will not keep, that is, diligently attend to his shop, the shop will not keep, that is, maintain him: and in the other sense it is harsher to him, if he will not drive his trade, the trade will drive him; that is, drive him out of the shop, drive him away.

      All these old sayings have this monitory substance in them; namely, they all concur to fill a young tradesman with true notions of what he is going about; and that the undertaking of a trade is not a sport or game, in which he is to meet with diversions only, and entertainment, and not to be in the least troubled or disturbed: trade is a daily employment, and must be followed as such, with the full attention of the mind, and full attendance of the person; nothing but what are to be called the necessary duties of life are to intervene; and even these are to be limited so as not to be prejudicial to business.

      And now I am speaking of the necessary things which may intervene, and which may divide the time with our business or trade, I shall state the manner in a few words, that the tradesman may neither give too much, nor take away too much, to or from any respective part of what may be called his proper employment, but keep as due a balance of his time as he should of his books or cash.

      The life of man is, or should be, a measure of allotted time; as his time is measured out to him, so the measure is limited, must end, and the end of it is appointed.

      The purposes for which time is given, and life bestowed, are very momentous; no time is given uselessly, and for nothing; time is no more to be unemployed, than it is to be ill employed. Three things are chiefly before us in the appointment of our time: 1. Necessaries of nature. 2. Duties of religion, or things relating to a future life. 3. Duties of the present life, namely, business and calling.

      I. Necessities of nature, such as eating and drinking; rest, or sleep; and in case of disease, a recess from business; all which have two limitations on them, and no more; namely, that they be

      1. Referred to their proper seasons.

      2. Used with moderation.

      Both these might give me subject to write many letters upon; but I study brevity, and desire rather to hint than dwell upon things which are serious and grave, because I would not tire you.

      II. Duties of religion: these may be called necessities too in their kind, and that of the sublimest nature; and they ought not to be thrust at all out of their place, and yet they ought to be kept in their place too.

      III. Duties of life, that is to say, business, or employment, or calling, which are divided into three kinds:

      1. Labour, or servitude.

      2. Employment.

      3. Trade.

      By labour, I mean the poor manualist, whom we properly call the labouring man, who works for himself indeed in one respect, but sometimes serves and works for wages, as a servant, or workman.

      By employment, I mean men in business, which yet is not properly called trade, such as lawyers, physicians, surgeons, scriveners, clerks, secretaries, and such like: and

      By trade I mean merchants and inland-traders, such as are already described in the introduction to this work.

      To speak of time, it is divided among these; even in them all there is a just equality of circumstances to be preserved, and as diligence is required in one, and necessity to be obeyed in another, so duty is to be observed in the third; and yet all these with such a due regard to one another, as that one duty may not jostle out another; and every thing going on with an equality and just regard to the nature of the thing, the tradesman may go on with a glad heart and a quiet conscience.

      This article is very nice, as I intend to speak to it; and it is a dangerous thing indeed to speak to, lest young tradesmen, treading on the brink of duty on one side, and duty on the other side, should pretend to neglect their duty to heaven, on pretence that I say they must not neglect their shops. But let them do me justice, and they will do themselves no injury; nor do I fear that my arguing on this point should give them any just cause to go wrong; if they will go wrong, and plead my argument for their excuse, it must be by their abusing my directions, and taking them in pieces, misplacing the words, and disjointing the sense, and by the same method they may make blasphemy of the Scripture.

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