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put themselves into operation without trouble or planning on our part, if we will only pursue free-trade, business, and population zealously and staunchly. Whereas the real truth is, that, however the case might be under other circumstances, yet in fact, as we now manage the matter, the enlarged conception of what is included in subsistence does not operate to prevent the bringing into the world of numbers of people who but just attain to the barest necessaries of life or who even fail to attain to them ; while, again, though production nay increase as population increases, yet it seems that the production may be of such a kind, and so related, or rather non-related, to population, that the population may be little the better for it.
For instance, with the increase of population since Queen Elizabeth's time the production of silk-stockings has wonderfully increased, and silk-stockings have become much cheaper, and procurable in greater abundance by many more people, and tend perhaps, as population and manufactures increase, to get cheaper and cheaper, and at last to become, according to Bastiat's favourite image, a common free property of the human race, like light and air. But bread and bacon have not become much cheaper with the increase of population since Queen Elizabeth's time, nor procurable in much greater abundance by many more people; neither do they seem at all to promise to become, like light and air, a common free property of the human race. And if bread and bacon have not kept pace with our population, and we have many more people in want of them now than in Queen Elizabeth's time, it seems vain to tell us that silk-stockings have kept pace with our population, or even more than kept pace with it, and that we are to get our comfort out of that.
In short, it turns out that our pursuit of free-trade, as of so many other things, has been too mechanical. We fix apon some object, which in this case is the production of wealth, and the increase of manufactures, population, and commerce through free-trade, as a kind of one thing needful or end in itself; and then we pursue it staunchly and mechanically, and say that it is our duty to pursue it staunchly and mechanically, not to see how it is related to the whole intelligible law of things and to full human perfection, or to treat it as the piece of machinery, of varying value as its relations to the intelligible law of things vary, which it really is.
So it is of no use to say to the Times, and to our Liberal friends rejoicing in the possession of their talisman of freetrade, that about one in nineteen of our population is a pauper,' and that, this being so, trade and commerce can hardly be said to prove by their satisfactory working that it matters nothing whether the relations between labour and capital are understood or not; nay, that we can hardly be said not to be in sad confusion. For here our faith in the staunch mechanical pursuit of a fixed object comes in, and covers itself with that imposing and colossal necessitarianism of the Times which we have before noticed. And this necessitarianism, taking for granted that an increase in trade and population is a good in itself, one of the chiefest of goods, tells us that disturbances of human happiness caused by ebbs and flows in the tide of trade and business, which, on the whole, steadily mounts, are inevitable and not to be quarrelled with. This firm philosophy I seek to call to mind when I am in the East of London, whither my avocations often lead me; and, indeed, to fortify myself against the depressing sights which on these occasions assail us, I have transcribed from the Times one strain of this kind, full of the finest economical doctrine, and always carry it about with
The passage is this :*The East End is the most commercial, the most in. dustrial, the most fluctuating region of the metropolis. It is always the first to suffer; for it is the creature of prosperity, and falls to the ground the instant there is no wind to bear it up. The whole of that region is covered with huge docks shipyards, manufactories, and a wilderness of small houses, all full of life and happiness in brisk times, but in dull times withered and lifeless, like the deserts we read of in the East. Now their brief spring is over. There is no one to blame for this; it is the result of Nature's simplest laws !' We must all agree that it is impossible that anything can be firmer than this, or show a surer faith in the working of free-trade, as our Liberal friends understand and employ it.
i This was in 1869.
But, if we still at all doubt whether the indefinite multiplication of manufactories and small houses can be such an absolute good in itself as to counterbalance the indefinite multiplication of poor people, we shall learn that this multiplication of poor people, too, is an absolute good in itself, and the result of divine and beautiful laws. This is indeed a tavourite thesis with our Philistine friends, and I have already noticed the pride and gratitude with which they receive certain articles in the Times, dilating in thankful and solemn language on the majestic growth of our population, But I prefer to quote now, on this topic, the words of an ingenious young Scotch writer, Mr. Robert Buchanan, be- · cause he invests with so much imagination and poetry this current idea of the blessed and even divine character which the multiplying of population is supposed in itself to have. •We move to multiplicity,' says Mr. Robert Buchanan. “If there is one quality which seems God's, and his exclusively, it seems that divine philoprogenitiveness, that passionate love of distribution and expansion into living forms. Every animal added seems a new ecstasy to the Maker; every life added, a new embodiment of his love. He would swarm the earth with beings. There are never enough. Life, life, life,--faces gleaming, hearts beating, must fill every cranny.
Not a corner is suffered to remain empty. The whole earth breeds, and God glories.'
It is a little unjust, perhaps, to attribute to the Divinity exclusively this philoprogenitiveness, which the British Philis. tine, and the poorer class of Irish, may certainly claim to share with him; yet how inspiriting is here the whole strain of thought! and these beautiful words, too, I carry about with me in the East of London, and often read them there. They are quite in agreement with the popular language one is accustomed to hear about children and large families, which describes children as sent. And a line of poetry, which Mr. Robert Buchanan throws in presently after the poetical prose I have quoted,
'Tis the old story of the fig-leaf timethis fine line, too, naturally connects itself, when one is in the East of London, with the idea of God's desire to swarm the earth with beings; because the swarming of the earth with beings does indeed, in the East of London, so seem to revive the old story of the fig-leaf time, such a number of the people one meets there having hardly a rag to cover them; and the more the swarming goes on, the more it promises to revive this old story. And when the story is perfectly revived, the swarming quite completed, and every cranny choke full, then, too, no doubt, the faces in the East of London will be gleaming faces, which Mr. Robert Buchanan says it is God's desire they should be, and which every one must perceive they are not at present, but, on the contrary, very miserable.
But to prevent all this philosophy and poetry from quite running away with us, and making us think with the Times, and our practical Liberal free-traders, and the British Philistines generally, that the increase of houses and manufactories, or the increase of population, are absolute goods
in tnemselves, to be mechanically pursued, and to be wor. shipped like fetishes,—to prevent this, we have got that notion of ours immovably fixed, of which I have long ago spoken, the notion that culture, or the study of perfection, leads us to conceive of no perfection as being real which is not a general perfection, embracing all our fellow-men with whom we have to do. Such is the sympathy which binds humanity together, that we are indeed, as our religion says, members of one body, and if one member suffer, all the members suffer with it. Individual perfection is impossible so long as the rest of mankind are not perfected along with us. • The multitude of the wise is the welfare of the world,' says
he Wise Man. And to this effect that excellent and often quoted guide of ours, Bishop Wilson, has some striking words :-'It is not,' says he, so much our neighbour's interest as our own that we love him.' And again he says : "Our salvation does in some measure depend upon that of others.' And the author of the Imitation puts the same thing admirably when he says :
-Obscurior etiam via ad cælum videbatur quando tam pauci regnum cælorum quærere curabant ; the fewer there are who follow the way to perfection, the harder that way is to find.' So all our fellowmen, in the East of London and elsewhere, we must take along with us in the progress towards perfection, if we our. selves really, as we profess, want to be perfect ; and we must not let the worship of any fetish, any machinery, such as manufactures or population,—which are not, like perfection, absolute goods in themselves, though we think them 50,--create for us such a multitude of miserable, sunken, and ignorant human beings, that to carry them all along with us is impossible, and perforce they must for the most part be left by us in their degradation and wretchedness. But evidently the conception of free-trade, on which our Liberal friends vaunt themselves, and in which they think they have