Читать книгу: «Cannibals all! or, Slaves without masters», страница 16

CHAPTER XXX.
THE PHILOSOPHY OF THE ISMS – SHEWING WHY THEY ABOUND AT THE NORTH, AND ARE UNKNOWN AT THE SOUTH

The exploitation, or unjust exactions of skill and capital in free society, excite the learned and philanthropic to devise schemes of escape, and impel the laborers to adopt those schemes, however chimerical, because they feel that their situation cannot be worsted. They are already slaves without masters, and that is the bathos of human misery. Besides, universal liberty has disintegrated and dissolved society, and placed men in isolated, selfish, and antagonistic positions – in which each man is compelled to wrong others, in order to be just to himself. But man's nature is social, not selfish, and he longs and yearns to return to parental, fraternal and associative relations. All the isms concur in promising closer and more associative relations, in establishing at least a qualified community of property, and in insuring the weak and unfortunate the necessaries and comforts of life. Indeed, they all promise to establish slavery – minus, the master and the overseer. As the evils which we have described are little felt at the South, men here would as soon think of entering the lion's cage, as going into one of their incestuous establishments. Mormonism is only a monster development of the isms. They are all essentially alike, and that the most successful, because, so far, it has been socialism – plus the overseer. The mantle of Joe Smith descended on Brigham Young, and if he transmit to a true prophet, there is no telling how long the thing may work. Mormonism had its birth in Western New York, that land fertile of isms – where also arose Spiritual Rappings and Oneida Perfectionism – where Shakers, and Millenarians, and Millerites abound, and all heresies do most flourish. Mormonism now is daily gathering thousands of recruits from free society in Europe, Asia, Africa, and our North, and not one from the South. It has no religion, but in place of it, a sensual moral code, that shocks the common sense of propriety. But it holds property somewhat in common, draws men together in closer and more fraternal relations, and promises (probably falsely) a safe retreat and refuge from the isolated and inimical relations, the killing competition and exploitation, of free society. All the other isms do the same – but mal-administration, or the want of a master, soon explodes them. We saw last year an advertisement, under the hammer, of the last of fourteen phalansteries, established at the North on the Greely-Fourierite plan. The Shakers do better; but Mr. S. P. Andrews, who is an expert, informs us that they, like the Mormons, have a despotic head. Socialism, with such despotic head, approaches very near to Southern slavery, and gets along very well so long as the despot lives. Mr. S. P. Andrews should enlighten the public as to the progress of the Free Love villages of Trialville, in Ohio, Modern Zion, on Long Island, &c. "Self-elected despotism" is his theory of the perfection of society. Has any Cromwell, or Napoleon, or Joe Smith, seized the sceptre in those delightful villages, which we hope will soon inspire the pen of some Northern Bocaccio. Human opinion advances in concentric circles. Abolition swallows up the little isms, and Socialism swallows up Abolition. Socialism long since attained the point of the circle most distant from slavery, and is now rapidly coming round to the point whence it started – that is, to slavery. Mr. Andrews, who is no humbug, (except in so far as any philosopher is a humbug,) Mr. Andrews, who is probably the foremost thinker in America, could, if he would, prove to the Abolitionists and Socialists, that after a furious day's drive, like that of Toby Lumpkin and his mother, they are just about to haul up at the horse pond, in a few yards of the place where they started in the morning. The Socialists, Louis Napoleon included, are trying to establish slavery, whilst abusing the word.

CHAPTER XXXI.
DEFICIENCY OF FOOD IN FREE SOCIETY

The normal state of free society is a state of famine. Agricultural labor is the most arduous, least respectable, and worst paid of all labor. Nature and philosophy teach all who can to avoid and escape from it, and to pursue less laborious, more respectable, and more lucrative employments. None work in the field who can help it. Hence free society is in great measure dependent for its food and clothing on slave society. Western Europe and New England get their cotton, sugar, and much of their bread and meat from the South, from Cuba, Russia, Poland and Turkey. After all, the mass of their population suffers continual physical want. McCulloch informs us in his edition of Adam Smith, "that the better sort of Irish laborers eat meat once a month, or once in six months; the lowest order never. The better class of English laborers eat meat twice or three times a week." Now no Southern negro would believe this if you were to swear to it. Yet it is a very favorable account of those laborers. The Irish rarely eat bread, and the English peasantry have wholly inadequate allowance of it. On the Continent, the peasantry generally live on fruits, nuts and olives, and other things, which our slaves do not seek as food at all, but as mere condiments to give a relish to their meat and bread. Agriculture is the proper pursuit of slaves, to be superintended and directed, however, by freemen. Its profits are inadequate to the support of separate families of laborers, especially of white laborers in cold climates, whose wants are greater than those of negroes at the South. The expenses of families are greatly lessened where slavery associates a large number under a common head, or master, and their labor is rendered more efficient and productive.

This is the great idea of the Socialists, and it is a truer one than the "every-man-for-himself" doctrine of the political economists. Free society is in great measure fed and clothed by slave society, which it pays for in worthless baubles, fashionable trifles, and deleterious luxuries; – without which, slave society would do much better. Every one should study the census of the Union, in order to see how dependent the North-east is on slave labor, and how trifling are her agricultural products.

The profits of slave farming enure chiefly to the advantage of Western Europe and our North. Practical men, therefore, at the North, so far from going to work to abolish slavery, are bringing daily a larger supply of slaves into the slave market, than ever was brought before. Add the Coolies of Asia and apprentices from Africa to the old negro slave trade, and the annual supply of new slaves exceeds by far that of any other period.

The Abolitionists will probably succeed in dissolving the Union, in involving us in civil and fratricidal war, and in cutting off the North from its necessary supply of food and clothing; but they should recollect that whilst they are engaged in this labor of love, Northern and English merchants are rapidly extending and increasing slavery, by opening daily new markets for the purchase and sale of Coolies, apprentices and Africans.

The foreign slave trade is not necessary for the supply of the slave markets. The increase of the present slaves, if humanely treated, would suffice to meet that demand. But Africans and Coolies cost less than the rearing of slaves in America, and the trade in them, whenever carried on, induces masters to work their old slaves to death and buy new ones from abroad.

The foreign slave trade, especially the Cooley trade, is the most inhuman pursuit in which man ever engaged. Equally inhuman to the victims which it imports, and to the old slaves, whose treatment and condition it renders intolerably cruel. By directing philanthropy and public opinion in a false direction, the Abolitionists have become the most efficient propagandists of slavery and the slave trade. And slavery, such as it exists in pursuance of the foreign slave trade, shocks our sense of humanity quite as much as that of the most sensitive Abolitionists.

Since writing thus far, we met with the following in the Charleston Mercury:

"Wheat in Massachusetts. – The deficiency in the production of wheat in Massachusetts alone, in 1855, for the consumption of her inhabitants, was 3,915,550 bushels; and of Indian corn, 3,420,675 bushels, (without allowing any thing for the consumption of corn by cattle.)

"In 1850, the deficiency in the production of wheat in all the New England States, was equal to 1,691,502 barrels of flour; and to 3,464,675 bushels of corn, (without allowing any thing for the consumption by cattle.)

"This is 327,185 barrels more than was exported of domestic flour from all of the United States to foreign countries during the year ending 30th June, 1855, and 87,000 more barrels than was exported both of domestic and foreign flour from the United States for the same period."

We conclude, from our examination of the census, that the grain and potatoes made in New England would about feed her cattle, horses, hogs and sheep – leaving none for her inhabitants. We lately compared carefully the census of Massachusetts and North Carolina, and found, in round numbers, that according to population, North Carolina produced annually ten times as much of human food as Massachusetts, – but that Massachusetts balanced the account by producing annually ten times as many paupers and criminals as North Carolina. We also discover that the want of food in the one State and its abundance in the other, tells on the duration of human life. The mortality in Massachusetts is nearly double that in North Carolina. We infer that there is ten times as much of human happiness in North Carolina as in Massachusetts. The census gives no account of the infidels and the isms – of them there are none in North Carolina, and Massachusetts may boast that she rivals Germany, France and Western New York in their production.

Really, it is suicidal folly in New England to talk of disunion and setting up for herself. She does not possess the elements of separate nationality. She is intelligent and wealthy; but her wealth is cosmopolitan – her poverty indigenous. Her commerce, her manufactures, and moneyed capital, constitute her wealth. Disunion would make these useless and unprofitable at home, and they would be transferred immediately to other States and Nations.

North Carolina might well set up for herself, for she can produce all the necessaries and comforts and luxuries of life within herself, and has Virginia between herself and danger on the one side, and an inaccessible sea coast on the other. But we of Virginia, being a border State, would be badly situated in case of disunion, and mean to cling to it as long as honor permits. Besides, Virginia loves her nearest sister, Pennsylvania, and cannot bear the thought of parting company with her.

 
Tecum vivere amem!
Tecum obeam lubens!
 

CHAPTER XXXII.
MAN HAS PROPERTY IN MAN!

In the Liberator of the 19th December, we observe that the editor narrows down the slavery contest to the mere question, whether "Man may rightfully hold property in man?"

We think we can dispose of this objection to domestic slavery in a very few words.

Man is a social and gregarious animal, and all such animals hold property in each other. Nature imposes upon them slavery as a law and necessity of their existence. They live together to aid each other, and are slaves under Mr. Garrison's higher law. Slavery arises under the higher law, and is, and ever must be, coëval and coëxtensive with human nature.

We will enumerate a few of its ten thousand modifications.

The husband has a legally recognized property in his wife's services, and may legally control, in some measure, her personal liberty. She is his property and his slave.

The wife has also a legally recognized property in the husband's services. He is her property, but not her slave.

The father has property in the services and persons of his children till they are twenty-one years of age. They are his property and his slaves.

Children have property, during infancy, in the services of each parent.

Infant negroes, sick, infirm and superannuated negroes, hold most valuable property in the services and capital of their masters. The masters hold no property in such slaves, because, for the time, they are of no value.

Owners and captains of vessels own property in the services of sailors, and may control their personal liberty. They (the sailors) are property, and slaves also.

The services and persons, lives and liberty of soldiers and of officers, belong to the Government; they are, whilst in service, both property and slaves.

Every white working man, be he clerk, carpenter, mechanic, printer, common laborer, or what else, who contracts to serve for a term of days, months, or years, is, for such term, the property of his employer. He is not a slave, like the wife, child, apprentice, sailor or soldier, because, although the employer's right to his services be equally perfect, his remedy to enforce such right is very different. In the one case, he may resort to force to compel compliance; in the other, he is driven to a suit for damages.

Again: Every capitalist holds property in his fellow men to the extent of the profits of his capital, or income. The only income possibly resulting from capital, is the result of the property which capital bestows on its owners, in the labor of other people. In our first three chapters we attempt to explain this.

All civilized society recognizes, and, in some measure, performs the obligation to support and provide for all human beings, whether natives or foreigners, who are unable to provide for themselves. Hence poor-houses, &c.

Hence all men hold valuable property, actual or contingent, in the services of each other.

If, Mr. Garrison, this be the only difficulty to be adjusted between North and South, we are sure that your little pet, Disunion, "living will linger, and lingering will die."

When Mr. Andrews and you have quite "expelled human nature," dissolved and disintegrated society, and reduced mankind to separate, independent, but conflicting monads, or human atoms – then, and not till then, will you establish the 'sovereignty of the individual,' and destroy the property of man in man.

CHAPTER XXXIII.
THE "COUP DE GRACE" TO ABOLITION

The Abolitionists are all willing to admit that free society has utterly failed in Europe, but will assign two reasons for that failure – "Excess of population, and want of equality and liberty."

Were the population of England doubled, the labor required to support that population would be lessened, could all labor and expenses be supported alike; because the association and division of labor might be rendered more perfect, and the expenses of a single family, or single individual, might be divided among and borne by many. The Socialists and Abolitionists understand this. When one family has to support its own school, its own mill, its own mechanics, its own doctor, parson, &c., living is expensive; but where these and other expenses are divided among many, living becomes cheap; hence it is far less laborious to live in a densely settled country than in a sparsely settled one, if labor and expenses can be equally divided. The soil of England will readily support double its population, if its products be not wasted in luxury, in feeding deer, and game, and horses. England has not attained that density of population which enables men to live by the least amount of labor. Her laboring population has been thinned and labor rendered dearer and scarcer, by emigration, of late years, to America, California and Australia – yet, in the winter of 1854, there was a general outbreak and riot of her operatives, because a fall in prices occasioned a large number of her factories to stop work, and turn their hands out of employment. This happens every day in free society, from the bankruptcy of employers, or from the glut of markets and fall of prices. We will add, that a meeting of the working men of New York, in the Park, asserted that there were 50,000 working men and women, in that city, out of employment last winter.

The competitive system (so injurious to the laboring class) is carried out with less exception or restriction in America than in Europe. Hence, considering the sparseness of our population, the laboring class are worse off in New York, Philadelphia and Boston, than in London, Manchester or Paris. And this begets more Socialists in the higher classes, and more mobs, riots and trade-unions, with the laborers, than in Europe.

Finally, if it be excess of numbers, or want of liberty, that occasions the failure of free society, why are our Abolitionists and Socialists so hot and so active in upsetting and re-organizing society? They have pronounced, with entire unanimity, that free society is intolerable, whether a country be densely or sparsely settled.

The Abolitionists boast, that lands are dearer and labor cheaper in free than in slave society. Either proposition contains the admission that free laborers work more for others and less for themselves than slaves – in effect, that they are less free than slaves. The profits of land are what the land-owner appropriates of the results of work of the laborer. Where he appropriates most, and leaves the laborer least, there lands are dearest, labor cheapest, and laborers least free. In Europe, lands sell much higher than at the North; hence, laborers are less free in fact than at the North. In the North they sell higher than in the South, because the slaves consume more of the results of their own labor than laborers at the North, and leave less profit to the land-owner. The high price of land is, in the general, an unerring indication of the poverty and actual slavery of the laboring class. Its low price, equally proves that the laborers, whether called slaves or freemen, work more for themselves, and less for the land-owners, than where lands are dear. In settled countries, where all the lands are appropriated, this theory is undeniable and irrefutable.

As this is a short chapter, we take the opportunity to apologize and account for our discursive, immethodical and unartistic manner.

In the first place, the character of the enemy we have to contend with prevents anything like regular warfare. They are divided into hundreds of little guerrilla bands of isms, each having its peculiar partizan tactics, and we are compelled to vary our mode of attack from regular cannonade to bush-fighting, to suit the occasion.

Again, we practiced as a jury lawyer for twenty-five years, and thereby acquired an inveterate habit of cumulation and iteration, and of various argument and illustration. But, at the same time, we learned how "to make out our case," and to know when it is "made out." The lawyer who observed the Unities in an argument before a jury would be sure to lose his cause; and now the world is our jury, who are going to bring in a verdict against free society of "guilty."

We admire not the pellucid rivulet, that murmurs and meanders, in cramped and artificial current, through the park and gardens of the nobleman; but we do admire the flooded and swollen Mississippi, whose turbid waters, in their majestic course, sweep along upon their bosom, with equal composure, the occupants of the hen-roost and the poultry yard, the flocks, the herds, the crops, the uprooted forest, and the residences of man. The Exhaustive, not the Artistic, is what we would aspire to. And yet, the Exhaustive may be the highest art of argument. The best mode, we think, of writing, is that in which facts, and argument, and rhetoric, and wit, and sarcasm, succeed each other with rapid iteration.

Intonuere poli, et crebris micat ignibus æther!

Again, Artistic execution is un-English. It neither suits their minds nor their tastes. Discursiveness and prurient exuberancy of thought and suggestion, they often possess, but always fail when they attempt a literary or other work of Art. Indeed, we have a strong suspicion that Art went out of the world about the time the Baconian Philosophy came in.

A continuous argument, without pause or break, on a subject profoundly metaphysical, equally fatigues the writer and the reader. Nobody likes it, and very few read it. "Desipere in loco" is not only a very agreeable maxim to the author, but a very wise and prudent one.

Lastly. Like Porthos, when "we have an idea," we are at once seized with a feverish anxiety to communicate it, and we think it better to break in on the regular thread of our discourse, and do so at once, than to spoil our whole discourse by having our minds occupied with two subjects at a time.

Another idea strikes us. As yet we hardly aspire to the dignity of authorship. We indulge in abandon, because, as a writer, we have no reputation to jeopard or to lose. But, should this book take, we will mount the antithetical stilts of auctorial dignity – write a book as stale and dry as "the remainder biscuit after a long voyage," and as free from originality, wit, thought or suggestiveness, as the Queen's Speech, the President's Message, or a debate in the United States Senate. We do not as yet bore the world with "respectable stupidity," because our position does not authorize it.