Part 13 (2/2)
130. I have not, however, been able to ascertain in definite terms, from the declaimers against slavery, what they understand by it. If they mean only the imprisonment or compulsion of one person by another, such imprisonment or compulsion being in many cases highly expedient, slavery, so defined, would be no evil in itself, but only in its abuse; that is, when men are slaves, who should not be, or masters, who should not be, or even the fittest characters for either state, placed in it under conditions which should not be. It is not, for instance, a necessary condition of slavery, nor a desirable one, that parents should be separated from children, or husbands from wives; but the inst.i.tution of war, against which people declaim with less violence, effects such separations,--not unfrequently in a very permanent manner. To press a sailor, seize a white youth by conscription for a soldier, or carry off a black one for a labourer, may all be right acts, or all wrong ones, according to needs and circ.u.mstances. It is wrong to scourge a man unnecessarily. So it is to shoot him. Both must be done on occasion; and it is better and kinder to flog a man to his work, than to leave him idle till he robs, and flog him afterwards. The essential thing for all creatures is to be made to do right; how they are made to do it--by pleasant promises, or hard necessities, pathetic oratory, or the whip--is comparatively immaterial.[73] To be deceived is perhaps as incompatible with human dignity as to be whipped; and I suspect the last method to be not the worst, for the help of many individuals. The Jewish nation throve under it, in the hand of a monarch reputed not unwise; it is only the change of whip for scorpion which is inexpedient; and that change is as likely to come to pa.s.s on the side of license as of law.
For the true scorpion whips are those of the nation's pleasant vices, which are to it as St. John's locusts--crown on the head, ravin in the mouth, and sting in the tail. If it will not bear the rule of Athena and Apollo, who shepherd without smiting ([Greek: ou plege nemontes]), Athena at last calls no more in the corners of the streets; and then follows the rule of Tisiphone, who smites without shepherding.
131. If, however, by slavery, instead of absolute compulsion, is meant _the purchase, by money, of the right of compulsion_, such purchase is necessarily made whenever a portion of any territory is transferred, for money, from one monarch to another: which has happened frequently enough in history, without its being supposed that the inhabitants of the districts so transferred became therefore slaves. In this, as in the former case, the dispute seems about the fas.h.i.+on of the thing, rather than the fact of it. There are two rocks in mid-sea, on each of which, neglected equally by instructive and commercial powers, a handful of inhabitants live as they may. Two merchants bid for the two properties, but not in the same terms. One bids for the people, buys _them_, and sets them to work, under pain of scourge; the other bids for the rock, buys _it_, and throws the inhabitants into the sea. The former is the American, the latter the English method, of slavery; much is to be said for, and something against, both, which I hope to say in due time and place.[74]
132. If, however, slavery mean not merely the purchase of the right of compulsion, but _the purchase of the body and soul of the creature itself for money_, it is not, I think, among the black races that purchases of this kind are most extensively made, or that separate souls of a fine make fetch the highest price. This branch of the inquiry we shall have occasion also to follow out at some length, for in the worst instances of the selling of souls, we are apt to get, when we ask if the sale is valid, only Pyrrhon's answer[75]--”None can know.”
133. The fact is that slavery is not a political inst.i.tution at all, _but an inherent, natural, and eternal inheritance_ of a large portion of the human race--to whom, the more you give of their own free will, the more slaves they will make themselves. In common parlance, we idly confuse captivity with slavery, and are always thinking of the difference between pine-trunks (Ariel in the pine), and cowslip-bells (”in the cowslip-bell I lie”), or between carrying wood and drinking (Caliban's slavery and freedom), instead of noting the far more serious differences between Ariel and Caliban themselves, and the means by which, practically, that difference may be brought about or diminished.
134.[76] Plato's slave, in the _Polity_, who, well dressed and washed, aspires to the hand of his master's daughter, corresponds curiously to Caliban attacking Prospero's cell; and there is an undercurrent of meaning throughout, in the _Tempest_ as well as in the _Merchant of Venice_; referring in this case to government, as in that to commerce.
Miranda[77] (”the wonderful,” so addressed first by Ferdinand, ”Oh, you wonder!”) corresponds to Homer's Arete: Ariel and Caliban are respectively the spirits of faithful and imaginative labour, opposed to rebellious, hurtful and slavish labour. Prospero (”for hope”), a true governor, is opposed to Sycorax, the mother of slavery, her name ”Swine-raven,” indicating at once brutality and deathfulness; hence the line--
”As wicked dew as e'er my mother brushed, with _raven's feather_,”--&c.
For all these dreams of Shakespeare, as those of true and strong men must be, are ”[Greek: phantasmata theia, kai skiai ton onton]”--divine phantasms, and shadows of things that are. We hardly tell our children, willingly, a fable with no purport in it; yet we think G.o.d sends his best messengers only to sing fairy tales to us, fond and empty. The _Tempest_ is just like a grotesque in a rich missal, ”clasped where paynims pray.” Ariel is the spirit of generous and free-hearted service, in early stages of human society oppressed by ignorance and wild tyranny: venting groans as fast as mill-wheels strike; in s.h.i.+pwreck of states, dreadful; so that ”all but mariners plunge in the brine, and quit the vessel, then all afire with _me_,” yet having in itself the will and sweetness of truest peace, whence that is especially called ”Ariel's” song, ”Come unto these yellow sands, and there, _take hands_,”
”courtesied when you have, and kissed, the wild waves whist:” (mind, it is ”cortesia,” not ”curtsey,”) and read ”quiet” for ”whist,” if you want the full sense. Then you may indeed foot it featly, and sweet spirits bear the burden for you--with watch in the night, and call in early morning. The _vis viva_ in elemental transformation follows--”Full fathom five thy father lies, of his bones are coral made.” Then, giving rest _after_ labour, it ”fetches dew from the still vext Bermoothes, and, with a charm joined to their suffered labour, leaves men asleep.”
s.n.a.t.c.hing away the feast of the cruel, it seems to them as a harpy; followed by the utterly vile, who cannot see it in any shape, but to whom it is the picture of n.o.body, it still gives shrill harmony to their false and mocking catch, ”Thought is free;” but leads them into briers and foul places, and at last hollas the hounds upon them. Minister of fate against the great criminal, it joins itself with the ”incensed seas and sh.o.r.es ”--the sword that layeth at it cannot hold, and may ”with bemocked-at stabs as soon kill the still-closing waters, as diminish one dowle that is in its plume.” As the guide and aid of true love, it is always called by Prospero ”fine” (the French ”fine,” not the English), or ”delicate”--another long note would be needed to explain all the meaning in this word. Lastly, its work done, and war, it resolves itself into the elements. The intense significance of the last song, ”Where the bee sucks,” I will examine in its due place.
The types of slavery in Caliban are more palpable, and need not be dwelt on now: though I will notice them also, severally, in their proper places;--the heart of his slavery is in his wors.h.i.+p: ”That's a brave G.o.d, and bears celestial--liquor.” But, in ill.u.s.tration of the sense in which the Latin ”benignus” and ”malignus” are to be coupled with Eleutheria and Douleia, note that Caliban's torment is always the physical reflection of his own nature--”cramps” and ”side stiches that shall pen thy breath up; thou shalt be pinched, as thick as honeycombs:”
the whole nature of slavery being one cramp and cretinous contraction.
Fancy this of Ariel! You may fetter him, but you set no mark on him; you may put him to hard work and far journey, but you cannot give him a cramp.
135. I should dwell, even in these prefatory papers, at more length on this subject of slavery, had not all I would say been said already, in vain, (not, as I hope, ultimately in vain), by Carlyle, in the first of the _Latter-day Pamphlets_, which I commend to the reader's gravest reading; together with that as much neglected, and still more immediately needed, on model prisons, and with the great chapter on ”Permanence” (fifth of the last section of ”Past and Present”), which sums what is known, and foreshadows, or rather forelights, all that is to be learned of National Discipline. I have only here farther to examine the nature of one world-wide and everlasting form of slavery, wholesome in use, as deadly in abuse;--the service of the rich by the poor.
FOOTNOTES:
[54] [Think over this paragraph carefully; it should have been much expanded to be quite intelligible; but it contains all that I want it to contain.]
[55] ”The ordinary brute, who flourishes in the very centre of ornate life, tells us of unknown depths on the verge of which we totter, being bound to thank our stars every day we live that there is not a general outbreak, and a revolt from the yoke of civilization.”--_Times_ leader, Dec. 25, 1862. Admitting that our stars are to be thanked for our safety, whom are we to thank for the danger?
[56] Our politicians, even the best of them, regard only the distress caused by the _failure_ of mechanical labour. The degradation caused by its excess is a far more serious subject of thought, and of future fear.
I shall examine this part of our subject at length hereafter. There can hardly be any doubt, at present, cast on the truth of the above pa.s.sages, as all the great thinkers are unanimous on the matter. Plato's words are terrific in their scorn and pity whenever he touches on the mechanical arts. He calls the men employed in them not even human, but partially and diminutively human, ”[Greek: anthropiskoi,]” and opposes such work to n.o.ble occupations, not merely as prison is opposed to freedom but as a convict's dishonoured prison is to the temple (escape from them being like that of a criminal to the sanctuary); and the destruction caused by them being of soul no less than body.--_Rep._ vi.
9. Compare _Laws_, v. 11. Xenophon dwells on the evil of occupations at the furnace and especially their ”[Greek: ascholia], want of leisure.”--_Econ._ i. 4. (Modern England, with all its pride of education, has lost that first sense of the word ”school;” and till it recover that, it will find no other rightly.) His word for the harm to the soul is to ”break” it, as we say of the heart.--_Econ._ i. 6. And herein, also, is the root of the scorn, otherwise apparently most strange and cruel, with which Homer, Dante, and Shakspeare always speak of the populace; for it is entirely true that, in great states, the lower orders are low by nature as well as by task, being precisely that part of the commonwealth which has been thrust down for its coa.r.s.eness or unworthiness (by coa.r.s.eness I mean especially insensibility and irreverence--the ”profane” of Horace); and when this ceases to be so, and the corruption and profanity are in the higher instead of the lower orders, there arises, first, helpless confusion, then, if the lower cla.s.ses deserve power, ensues swift revolution, and they get it; but if neither the populace nor their rulers deserve it, there follows mere darkness and dissolution, till, out of the putrid elements, some new capacity of order rises, like gra.s.s on a grave; if not, there is no more hope, nor shadow of turning, for that nation. Atropos has her way with it.
So that the law of national health is like that of a great lake or sea, in perfect but slow circulation, letting the dregs fall continually to the lowest place, and the clear water rise; yet so as that there shall be no neglect of the lower orders, but perfect supervision and sympathy, so that if one member suffer, all members shall suffer with it.
[57] ”[Greek: oliges, kai allos gignomenes].” (Little, and that little born in vain.) The bitter sentence never was so true as at this day.
[58] [This following note is a mere cl.u.s.ter of memoranda, but I keep it for reference.] Thetic, or Thesmic, would perhaps be a better term than archic; but liable to be confused with some which we shall want relating to Theoria. The administrators of the three great divisions of law are severally Archons, Merists, and Dicasts. The Archons are the true princes, or beginners of things; or leaders (as of an orchestra). The Merists are properly the Domini, or Lords of houses and nations. The Dicasts, properly, the judges, and that with Olympian justice, which reaches to heaven and h.e.l.l. The violation of archic law is [Greek: hamartia] (error), [Greek: poneria] (failure), or [Greek: plemmeleia]
(discord). The violation of meristic law is [Greek: anomia] (iniquity).
The violation of critic law is [Greek: adikia] (injury). Iniquity is the central generic term; for all law is _fatal_; it is the division to men of their fate; as the fold of their pasture, it is [Greek: nomos]; as the a.s.signing of their portion, [Greek: moira].
[59] [This is the only sentence which, in revising these essays, I am now inclined to question; but the point is one of extreme difficulty.
There might be a law, for instance, of curfew, that candles should be put out, unless for necessary service, at such and such an hour, the idea of ”necessary service” being quite indefinable, and no penalty possible; yet there would be a distinct consciousness of illegal conduct in young ladies' minds who danced by candlelight till dawn.]
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