Cannibals all! or, Slaves without masters. Fitzhugh George

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СКАЧАТЬ their horses and their hounds, their cattle and their sheep. Now, under the delusive name of liberty, you work him, "from morn to dewy eve"—from infancy to old age—then turn him out to starve. You treat your horses and hounds better. Capital is a cruel master. The free slave trade, the commonest, yet the cruellest of trades.

CHAPTER II.

       Table of Contents

LABOR, SKILL AND CAPITAL.

       Table of Contents

      Nothing written on the subject of slavery from the time of Aristotle, is worth reading, until the days of the modern Socialists. Nobody, treating of it, thought it worth while to enquire from history and statistics, whether the physical and moral condition of emancipated serfs or slaves had been improved or rendered worse by emancipation. None would condescend to compare the evils of domestic slavery with the evils of liberty without property. It entered no one's head to conceive a doubt as to the actual freedom of the emancipated. The relations of capital and labor, of the property-holders to the non-property-holders, were things about which no one had thought or written. It never occurred to either the enemies or the apologists for slavery, that if no one would employ the free laborer, his condition was infinitely worse than that of actual slavery—nor did it occur to them, that if his wages were less than the allowance of the slave, he was less free after emancipation than before. St. Simon, Fourier, Owen, Fanny Wright, and a few others, who discovered and proclaimed that property was not only a bad master, but an intolerable one, were treated as wicked visionaries. After the French and other revolutions in Western Europe in 1830, all men suddenly discovered that the social relations of men were false, and that social, not political, revolutions were needed. Since that period, almost the whole literature of free society is but a voice proclaiming its absolute and total failure. Hence the works of the socialists contain the true defence of slavery.

      Most of the active intellect of Christendom has for the last twenty years been engaged in analyzing, detecting and exposing the existing relations of labor, skill and capital, and in vain efforts to rectify those relations. The philosophers of Europe, who have been thus engaged, have excelled all the moral philosophers that preceded them, in the former part of their pursuit, but suggested nothing but puerile absurdities, in the latter. Their destructive philosophy is profound, demonstrative, and unanswerable—their constructive theories, wild, visionary and chimerical on paper, and failures in practice. Each one of them proves clearly enough, that the present edifice of European society is out of all rule and proportion, and must soon tumble to pieces—but no two agree as to how it is to be re-built. "We must (say they all) have a new world, if we are to have any world at all!" and each has a little model Utopia or Phalanstery, for this new and better world, which, having already failed on a small experimental scale, the inventor assures us, is, therefore, the very thing to succeed on a large one. We allude to the socialists and communists, who have more or less tinged all modern literature with their doctrines. In analyzing society; in detecting, exposing, and generalizing its operations and its various phenomena, they are but grammarians or anatomists, confining philosophy to its proper sphere, and employing it for useful purposes. When they attempt to go further—and having found the present social system to be fatally diseased, propose to originate and build up another in its stead—they are as presumptuous as the anatomist, who should attempt to create a man. Social bodies, like human bodies, are the works of God, which man may dissect, and sometimes heal, but which he cannot create. Society was not always thus diseased, or socialism would have been as common in the past as it is now. We think these presumptuous philosophers had best compare it in its healthy state with what it is now, and supply deficiencies or lop off excrescencies, as the comparison may suggest. But our present business is to call attention to some valuable discoveries in the terra firma of social science, which these socialists have made in their vain voyages in search of an ever receding and illusory Utopia. Like the alchymists, although they have signally failed in the objects of their pursuits, they have incidentally hit upon truths, unregarded and unprized by themselves, which will be valuable in the hands of more practical and less sanguine men. It is remarkable, that the political economists, who generally assume labor to be the most just and correct measure of value, should not have discovered that the profits of capital represent no labor at all. To be consistent, the political economists should denounce as unjust all interests, rents, dividends and other profits of capital. We mean by rents, that portion of the rent which is strictly income. The amount annually required for repairs and ultimately to rebuild the house, is not profit. Four per cent. will do this. A rent of ten per cent. is in such case a profit of six per cent. The four per cent. is but a return to the builder of his labor and capital spent in building. "The use of a thing, is only a fair subject of change, in so far as the article used is consumed in the use; for such consumption is the consumption of the labor or capital of the owner, and is but the exchange of equivalent amounts of labor."

      These socialists, having discovered that skill and capital, by means of free competition, exercise an undue mastery over labor, propose to do away with skill, capital, and free competition, altogether. They would heal the diseases of society by destroying its most vital functions. Having laid down the broad proposition, that equal amounts of labor, or their results, should be exchanged for each other, they get at the conclusion that as the profits of capital are not the results of labor, the capitalist shall be denied all interest or rents, or other profits on his capital, and be compelled in all cases to exchange a part of the capital itself, for labor, or its results. This would prevent accumulation, or at least limit it to the procurement of the coarsest necessaries of life. They say, "the lawyer and the artist do not work so hard and continuously as the ploughman, and should receive less wages than he—a bushel of wheat represents as much labor as a speech or portrait, and should be exchanged for the one or the other." Such a system of trade and exchange would equalize conditions, but would banish civilization. Yet do these men show, that, by means of the taxation and oppression, which capital and skill exercise over labor, the rich, the professional, the trading and skillful part of society, have become the masters of the laboring masses: whose condition, already intolerable, is daily becoming worse. They point out distinctly the character of the disease under which the patient is laboring, but see no way of curing the disease except by killing the patient.

      In the preceding chapter, we illustrated their theory of capital by a single example. We might give hundreds of illustrations, and yet the subject is so difficult that few readers will take the trouble to understand it. Let us take two well known historical instances: England became possessed of two fine islands, Ireland and Jamaica. Englishmen took away, or defrauded, from the Irish, their lands; but professed to leave the people free. The people, however, must have the use of land, or starve. The English charged them, in rent, so much, that their allowance, after deducting that rent, was not half that of Jamaica slaves. They were compelled to labor for their landlords, by the fear of hunger and death—forces stronger than the overseer's lash. They worked more, and did not get half so much pay or allowance as the Jamaica negroes. All the reports to the French and British Parliaments show that the physical wants of the West India slaves were well supplied. The Irish became the subjects of capital—slaves, with no masters obliged by law, self-interest or domestic affections, to provide for them. The freest people in the world, in the loose and common sense of words, their condition, moral, physical and religious, was far worse than that of civilized slaves ever has been or ever can be—for at length, after centuries of slow starvation, three hundred thousand perished in a single season, for want of food. Englishmen took the lands of Jamaica also, but introduced negro slaves, whom they were compelled to support at all seasons, and at any cost. The negroes were comfortable, until philanthropy taxed the poor of England and Ireland a hundred millions to free them. Now, they enjoy Irish liberty, whilst the English hold all the good lands. They are destitute and savage, and in all respects worse off than when in slavery.

      Public opinion unites with self-interest, domestic affection and municipal law to СКАЧАТЬ