The Laboring Classes.

From: The Laboring Classes (1840)
Author: O. A. Brownson
Published: Benjamin H. Greene 1840 Boston



  THOMAS CARLYLE* unquestionably ranks among the ablest writers of the day. His acquaintance with literature seems to be almost universal, and there is apparently no art or science with which he is not familiar. He possesses an unrivalled mastery over the resources of the English tongue, a remarkably keen insight into the mysteries of human nature, and a large share of genuine poetic feeling. His works are characterized by freshness and power, as well as by strangeness and singularity, and must be read with interest, even when they cannot be with approbation.

  The little work, named at the head of this article, is a fair sample of his peculiar excellencies, and also of his peculiar defects. As a work intended to excite attention and lead the mind to an investigation of a great subject, it possesses no ordinary value; but as a work intended to throw light on a difficult question, and to afford some positive directions to to the statesman and the philanthropist, it is not worth much. Carlyle, like his imitators in this country, though he declaims against the destructive, possesses in no sense a constructive genius. He is good as a demolisher, but pitiable enough as a builder. No man sees more clearly that the present is defective and unworthy to be retained; he is a brave and successful warrior against it, whether reference be had to its literature, its politics; its philosophy, or its religion; but when the question comes up concerning what ought to be, what should take the place of what is, we regret to say, he affords us no essential aid, scarcely a useful hint. He has fine spiritual instincts, has outgrown materialism, loathes skepticism, sees clearly the absolute necessity of faith in both God and man, and insists upon it with due sincerity and earnestness; but with feelings very nearly akin to despair. He does not appear to have found as yet a faith for himself, and his writings have almost invariably a skeptical tendency. He has doubtless a sort of faith in God, or an overwhelming Necessity, but we cannot perceive that he has any faith in man or in man’s efforts. Society is wrong, but he mocks at our sincerest and best directed efforts to right it. It cannot subsist as it is; that is clear: but what shall be done to make it what it ought to be, that he saith not. Of all writers we are acquainted with, he is the least satisfactory. He is dissatisfied with every thing himself, and he leaves his readers dissatisfied with everything. Hopeless himself, he makes them also hopeless, especially if they have strong social tendencies, and are hungering and thirsting to work out the regeneration of their race.

  Mr. Carlyle’s admirers, we presume, will demur to this criticism. We have heard some of them speak of him ns a sort of soul-quickener, and profess to derive from his writings fresh life and courage. We know not how this may be. It may he that they derive advantage from him on the homœopathic principle, and that he cures their diseases by exaggerating them; but for ourselves we must say, that we have found him anything but a skilful physician. He disheartens and enfeebles us; and while he emancipates us from the errors of tradition, he leaves us without strength or courage to engage in the inquiry after truth. We rise from his writings with the weariness and exhaustion one does from the embraces of the Witch Mara. It is but slowly that our blood begins to circulate again, and it is long before we recover the use of our powers. Whether his writings produce this effect on others or not, we are unable to say; but this effect they do produce on us. We almost dread to encounter them.

  Mr. Carlyle would seem to have great sympathy with man. He certainly is not wanting in the sentiment of Humanity; nor is he deceived by external position, or dazzled by factitious glare. He can see worth in the socially low as well as in the socially high; in the artisan as well as the noble. This is something, but no great merit in one who can read the New Testament. Still it is something, and we are glad to meet it. But after all, he has no true reverence for Humanity. He may offer incense to a Goethe, a Jenn Paul, a Mirabeau, a Danton, a Napoleon, but he nevertheless looks down upon his follows, and sneers at the mass. He looks down upon man as one of his admirers has said, “as if man were a mouse.” But we do not wish to look upon an in that light. We would look upon him as a brother, an equal, entitled to our love and sympathy. We would feel ourselves neither shove him nor below him, but standing up by his side, with our feet on the same level with his. We would also love and respect the common place mass, not merely heroes and sages, prophets and priests.

  We are moreover no warm admirers of Carlyle’s style of writing. We acknowledge his command over the resources of our language, and we enjoy the freshness, and occasional strength, beauty, and felicity of his style and expression, but he does not satisfy us. He wants clearness and precision, and that too when writing on topics where clearness and precision are all but indispensable. We have no patience with his mistiness, vagueness, and singularity. If a man must needs write and publish his thoughts to the world, let him do it in as clear and as intelligible language as possible. We are not aware of any subject worth writing on at all, that is already so plain that it need to be rendered obscure. Carlyle can write well if he chooses; no man better. He is not necessarily misty, vague, nor fantastic. The antic tricks he has been latterly playing do not spring from the constitution of his mind, and we must say do by no means become him. We are disposed ourselves to assume considerable latitude in both thought and expression; but we believe every scholar should aim to keep within the general current of his language. Every language receives certain laws from the genius of the people who use it, and it is no mark of wisdom to transgress them; nor is genuine literary excellence to be attained but by obeying them. An Englishman, if he would profit Englishmen, must write English, not French nor German. If he wishes his writings to become an integral part of the literature of his language, he must keep within the steady current of what has ever been regarded as classical English style, and deny himself the momentary eclat he might gain by affectation and singularity.

  We can, however, pardon Carlyle altogether more easily than we can his American imitators. Notwithstanding his manner of writing, when continued for any considerable length, becomes monotonous and wearisome as in his History of the French Revolution,—a work which, with all its brilliant wit, inimitable humor, deep pathos, and graphic skill, can scarcely he read without yawning,—yet in his case it is redeemed by rare beauties, and marks a mind of the highest order, and of vast attainments; But in the hands of his American imitators, it becomes puerile and disgusting; and what is worthy of note is, that it is adopted and most servilely followed by the men among us who are loudest in their boasts of originality, and the most intolerant to its absence. But enough of this. For our consolation the race of imitators is feeble and shortlived.

  The subject of the little work before us, is one of the weightiest which can engage the attention of the statesman or the philanthropist. It is indeed, here, discussed only in relation to the working classes of England but it in reality involves the condition of the working classes throughout the world,—a great subject, and one never yet worthily treated. Chartism, properly speaking no local or temporary phenomenon. Its germ may be found in every nation in Christendom; indeed wherever man has approximated a state of civilization, wherever there is inequality in social condition, and in the distribution of the products of industry. And where does not this inequality obtain? Where is the spot on earth, in which the actual producer of wealth is not one of the lower class, shut out from what are looked upon as the main advantages of the social state?

  Mr. Carlyle, though he gives us few facts, yet shows us that the condition of the workingmen in
England is deplorable, and every day growing worse. It has already become intolerable, and hence the outbreak of the Chartists. Chartism is the protest of the working classes against the injustice of the present social organization of the British community, and a loud demand for a new organization which shall respect the rights and well-being of the laborer.

  The movements of the. Chartists have excited considerable alarm in the higher classes of English society, and some hope in the friends of Humanity among ourselves. We do not feel competent to speak with any decision on the extent or importance of these movement. If our voice could reach the Chartists we would bid them be bold and determined; we would bid them persevere even unto death; for their cause is that of justice, and in fighting for it they will be fighting the battles of God and man. But we look for important results from their movements. We have little faith in a John Bull mob. It will bluster, and swagger, and threaten much; but give it plenty of porter and roast-beef, and it will sink back to its kennel, as quiet and as harmless as a lamb. The lower classes in England have made many a move since the days of Wat Tyler for the betterment of their condition, but we cannot perceive that they have ever effected much. They are doubtless nearer the day of their emancipation, than they were, but their actual condition is scarcely superior to what it was in the days of Richard the Second.

  There is no country in Europe, in which the condition of the laboring classes seems to us as hopeless as in that of England. This is not owing to the fact, that the aristocracy is less enlightened, more powerful, or more oppressive in England than elsewhere. The English laborer does not find his worst enemy in the nobility, but in the middling class. The middle class is much more numerous and powerful in England than in any other European country, and is of a higher character. It has always been powerful; for by means of the Norman Conquest it received large accessions from the old Saxon nobility. The Conquest established a new aristocracy, and degraded the old to the condition of Commoners. The superiority of the English Commons is, we suppose, chiefly owing to this fact.

  The middle class is always a firm champion of equality, when it concerns humbling a class above it; but it is its inveterate foe, when it concerns elevating a class below it. Manfully have the British Commoners struggled against the old feudal aristocracy, and so successfully that they now constitute the dominant power in the state. To their struggles against the throne and the nobility is the English nation indebted for the liberty it so loudly boasts, and which, during the last half of the last century, so enraptured the friends of Humanity throughout Europe.

  But this class has done nothing for the laboring population, the real proletarii. It has humbled the aristocracy; it has raised itself to dominion, and it is now conservative,—conservative in fact, whether it call itself Whig or Radical, From its near relation to the workingmen, its kindred pursuits with them, it is altogether more hostile to them than the nobility ever were or ever can be. This was seen in the conduct of England towards the French Revolution. So long as that Revolution was in the hands of the middle class, and threatened merely to humble monarchy and nobility, the English nation applauded it but as soon as it descended to the mass of the people, and promised to elevate the laboring classes, so soon as the starving workman he ran to flatter himself, that there was to be a revolution for him too as well as for his employer, the English nation armed itself and poured out its blood and treasure to suppress it. Every hotly knows that Great Britain, boasting of her freedom and of her love of freedom, was the life and soul of the opposition to the French Revolution; and on her head almost alone should fall the curses of Humanity for the sad failure of that glorious uprising of the people in behalf of their imprescriptible, and inalienable rights. Yet it was not the English monarchy, nor the English nobility, that, as alone in fault. Monarchy and nobility would have been powerless, had they not had with them the great body of the English Commoners. England fought in the rank, any, at the head of the allies, not for monarchy, not for nobility, nor yet for religion; but for trade and manufacture, for her middle class, against the rights and well-being of the workingman; and her strength and efficiency consisted in the strength and efficiency of this class.

  Now this middle class, which was strong enough to defeat nearly all the practical benefit of the French Revolution, is the natural, enemy of the Chartists. It will unite with the monarchy and nobility against them; and spare neither blood nor treasure to defeat them. Our despair for the poor Chartists arises from the number and power of the middle class. We dread for them neither monarchy nor nobility. Nor should they. Their only real enemy is in the employer. In all countries is it the same. The only enemy of the laborer is your employer, whether appearing in the shape of the master mechanic, or in the owner of a factory. A Duke of Wellington is much more likely to vindicate the rights of labor than an Abbot Lawrence, although the latter may be a very kind-hearted man, and liberal citizen, as we always find Blackwood’s Magazine more true to the interests of the poor, than we do the Edinburgh Review, or even the London and Westminster.

  Mr. Carlyle, contrary to his wont, in the pamphlet we have named, commends two projects for the relief of the workingmen, which he finds others have suggested,—universal education, and general emigration. Universal education we shall not he thought likely to depreciate; but we confess that we are unable to see in it that sovereign remedy for the evils of the social state as it is, which some of our friends do, or say they do. We have little faith in the power of education to elevate a people compelled to labor from twelve to sixteen hours a day, and to experience for no mean portion of the time a paucity of even the necessaries of life, let alone its comforts. Give your starving boy a breakfast before you send him to school, and your tattered beggar a cloak before you attempt his moral and intellectual elevation. A swarm of naked and starving urchins crowded into a school-room will make little proficiency in the “Humanities.” Indeed, it seems to us most bitter mockery for the well-dressed, and well-fed to send the schoolmaster and priest to the wretched hovels of squalid poverty,—a mockery at which devils may laugh, but over which angels must weep. Educate the working classes of England; and what then? Will they require less food and less clothing when educated than they do now? Will they be more contented or more happy in their condition? For God’s sake beware how you kindle within them the intellectual spark, and make them aware that they too are men, with powers of thought and feeling which ally them by the bonds of brotherhood to their betters. If you will doom them to the external condition of brutes, do in common charity keep their minds and hearts brutish. Render them as insensible as possible, that they may feel the less acutely their degradation, and see the less clearly the monstrous injustice which is done them.

  General emigration can at best afford only a temporary relief, for the colony will soon become an empire, and reproduce all the injustice and wretchednes of the mother country. Nor is general emigration necessary. England, if she would be just, could support a larger population than she now numbers. The evil is not from over population, but from the unequal repartition of the fruits of industry. She suffers from over production, and from over production, because her workmen produce not for themselves but for their employers. What then is the remedy? As it concerns England, we shall leave the English statesman to answer. Be it what it may, it will not be obtained without war and bloodshed. It will be found only at the end of one of the longest and severest struggles the human race has ever been engaged in, only by that most dreaded of all wars, the war of the poor against the rich, a war which, however long it may be delayed, will come, and come with all its horrors. The day of vengeance is sure; for the world after all is under the dominion of a Just Providence.

  No one can observe the signs of the times with much care, without perceiving that crisis as to the relation of wealth and labor is approaching: It is useless to shut our eyes to the fact, and like the ostrich fancy ourselves secure because we have so concealed our heads that we see not the danger. We or our children will have to meet this crisis. The old war between the King and the Barons is well nigh ended, and so is that between the Barons and the Merchants and Manufacturers,—landed capital and commercial capital. The business man has become the peer of my Lord. And now commences the new straggle between the operative and his employer, between wealth and labor. Every day does this struggle extend further and wax stronger and fiercer; what or when the end will be God only knows.

  In this coming contest there is a deeper question at issue than is commonly imagined; a question which is but remotely touched in your controversies about United States Banks and Sub Treasuries, chartered Banking and free Banking, free trade and corporations, although these controversies may be paving the way for it to come up. We have discovered no presentiment of it in any king’s or queen’s speech, nor in any president’s message. It is embraced in no popular political creed of the day, whether christened Whig or Tory, Juste-milieu or Democratic. No popular senator, or deputy, or peer seems to have any glimpse of it; but it is working in the hearts of the million, is struggling to shape itself, and one day it will be uttered, and in thunder tones. Well will it be for him, who, on that day, shall be found ready to answer it.

  What we would ask is, throughout the Christian world, the actual condition of the laboring classes, 1iewed simply and exclusively in their capacity of laborers? They constitute at least a moiety of the human race. We exclude the nobility, we exclude also the middle class, and include only actual laborers, who are laborers and not proprietors, owners of none of the funds of production, neither houses, shops, nor lands, nor implements of labor, being therefore solely dependent on their hands. We have no means of ascertaining their precise proportion to the whole number of the race; but we think we may estimate them at one half. In any contest they will be as two to one, because the large class of proprietors who are not employers, but laborers on their own lands or in their own shops will make common cause with them.

  Now we will not so belie our acquaintance with political economy, as to allege that these alone perform all that is necessary to the, production of wealth. We are not ignorant of the fact, that the merchant, who is literally the common carrier and exchange dealer, performs a useful service, and is therefore entitled to a portion of the proceeds of labor. But make all necessary deductions on his account, and then ask what portion of the remainder is returned, either in kind or in its equivalent, in the hands of the original producer, the workingman? All over the world this fact stares us in the face, the workingman is poor and depressed, while a large portion of the non-workingmen, in the sense we now use the term, are wealthy. It may he laid down as a general rule, with but few exceptions, that men are rewarded in an inverse ratio to the amount of actual service they perform. Under every government on earth the largest salaries are annexed to those offices, which demand of their incumbents the least amount of actual labor either mental or manual. And this is in perfect harmony with the whole system of repartition of the fruits of industry, which obtains in every department of society. Now here is the system which prevails, and here is its result. The whole class of simple laborers are poor, and in general unable to procure any thing beyond the bare necessaries of life.

  In regard to labor two systems obtain; one that of slave labor, the other that of free labor. Of the two, the first is, in our judgement, except so far as the feelings are concerned, decidedly the least oppressive. If the slave has never been a free man, we think, as a general rule, his sufferings are less than those of the free laborer at wages. As to actual freedom one has just about as much as the other. The laborer at wages has all the disadvantages of freedom and none of its blessings, while the slave, if denied the blessings, is freed from the disadvantages. We are no advocates of slavery, we are as heartily opposed to it as any modern abolitionist can be; but we say frankly that, if there must always be a laboring population distinct from proprietors and employers, we regard the slave system as decidedly preferable to the system at wages. It is no pleasant thing to go days without food, to lie idle for weeks, seeking work and finding none, to rise in the morning with a wife and children you love, and know not where to procure them a breakfast, and to see constantly before you no brighter prospect than the almshouse. Yet these are no unfrequent incidents in the lives of our laboring population. Even in seasons of general prosperity, when there was only the ordinary cry of “hard times,” we have seen hundreds of people in a no very populous village, in a wealthy portion of our common country, suffering for the want of the necessaries of life, willing to work, and yet finding no work to do. Many and many is the application of a poor man for work, merely for his food, we have seen rejected. These things are little thought of, for the applicants. are poor; they fill no conspicuous place in society, and they have no biographers. But their wrongs are chronicled to heaven. It is said there is no want in this country. There may be less than in some other countries. But death by actual starvation in this country is we apprehend no uncommon occurrence. The sufferings of a quiet, unassuming but useful class of females in our cities, in general sempstresses, too proud to beg or to apply to the alms-house, are not easily told. They are industrious; they do all that they can find to do; but yet the little there is for them to do, and the miserable pittance they receive for it, is hardly sufficient to keep soul and body together. And yet there is a man who employs them to make shirts, trousers, &c., and grows rich on their labors. He is one of our respectable citizens, perhaps is praised in the newspapers for his liberal donations to some charitable institution. He passes among us as a pattern of morality, and is honored as a worthy Christian. And why should he not he, since our Christian community is made up of such as he, and since our clergy would not dare question his piety, lest they should incur the reproach of infidelity, and lose their standing, and their salaries? Nay, since our clergy are raised up, educated, fashioned, and sustained by such as he? Not a few of our churches rest on Mammon for their foundation. The basement is a trader’s shop.

  We pass through our manufacturing villages; most of them appear neat and flourishing. The operatives are well dressed, and we are told, well paid. They are said to be healthy, contented, and happy. This is the fair side of the picture; the side exhibited to distinguished visitors. There is a dark side, moral as well as physical. Of the common operatives few if any, by their wages, acquire a competence. A few of what Carlyle terms not inaptly the body-servants are well paid, and now and then an agent or an overseer rides in his coach. But the great mass wear out their health spirits, and morals, without becoming one whit better off than when they commenced labor. The bills of mortality in these factory villages are not striking, we admit, for the poor girls when they can toil no longer go home to die. The average life, working life we mean, of the girls that come to Lowell, for instance, from Maine, New Hampshire, and Vermont, we have been assured, is only about three years. What becomes of them then? Few of them ever marry; fewer still ever return to their native places with reputations unimpaired. “She has worked in a Factory,” is almost enough to damn to infamy the most worthy and virtuous girl. We know no sadder sight on earth than one of our factory villages presents, when the bell at break of day, or at the hour of breakfast, or dinner, calls out its hundreds or thousands of operatives. We stand and look at these hard working men and women hurrying in all directions, and ask ourselves, where go the proceeds of their labors? The man who employs them, and for whom they are toiling as so many slaves one of our city nabobs, revelling in luxury; or he is a member of our legislature, enacting laws to put money in his own pocket; or he is a member of Congress, contending for a high Tariff to tax the poor for the benefit of the rich; or in these times he is shedding crocodile tears over the deplorable condition of the poor laborer, while he docks his wages twenty-five percent.; building miniature log cabins, shouting Harrison and “hard cider.” And this man too would fain pass for a Christian and a republican. He shouts for liberty, stickles for equality, and is horrified at a Southern planter who keeps slaves.

  One thing is certain; that of the amount actually produced by the operative, he retains a less proportion than it costs the master to feed, clothe, and lodge his slave. Wages is a cunning device of the devil, for the benefit of tender consciences, who would retain all the advantages of the slave system, without the expense, trouble, and odium of being slave-holders.

  Messrs. Thome and Kimball, in their account of the emancipation of slavery in the West Indies, establish the fact that the employer may have the same amount of labor done 25 per ct. cheaper than the master. What does this fact prove, if not that wages is a more successful method of taxing labor than slavery? We really believe our Northern system of labor is more oppressive, and even more mischievous to morals, than the Southern. We, however, war against both we have no toleration for either system. We would see a slave a man, but a free man, not a mere operative at wages. This he would not be were he now emancipated. Could the abolitionists effect all they propose, they would do the slave no service. Should emancipation work as well as they say, still it would do the slave no good. He would be a slave still, although with the title and cares of a freeman. If then we had no constitutional objections to abolitionism, we could not, for the reason here implied, be abolitionists.

  The slave system, however, in name and form, is gradually disappearing from Christendom. It will not subsist much longer. But its place is taken by the system of labor at wages, and this system, we hold, is no improvement upon the one it supplants. Nevertheless the system of wages will triumph. It is the system which in name sounds honester than slavery, and in substance is more profitable to the master. It yields the wages of iniquity, without its opprobium. It will therefore supplant slavery, and be sustained for a time.

  Now, what is the prospect of those who fall under the operation of this system? We ask, is there a reasonable chance that any considerable portion of the present generation of laborers, shall ever become owners of a sufficient portion of the funds of production, to be able to sustain themselves by laboring on their own capital, that is, as independent laborers? We need not ask this question, for everybody knows there is not. Well, is the condition of a laborer at wages the best that the great mass of the working people ought to be able to aspire to? Is it a condition,—nay can it be made a condition,—with which a man should be satisfied; in which he should he contented to live and die?

  In our own country this condition has existed under its most favorable aspects, and has been made as good as it can be. It has reached all the excellence of which it is susceptible. It is now not improving but growing worse. The actual condition of the working-man to-day, viewed in all its bearings, is not so good as it was fifty years ago. If we have not been altogether misinformed, fifty years ago, health and industrious habits constituted no mean stock in trade, and with them almost any man might aspire to competence and independence. But it is so no longer. The wilderness has receded, and already the new lands are beyond the reach of the mere laborer, and the employer has him at his mercy. If the present relation subsist, we see nothing better for him in reserve than what he now possesses, but something altogether worse.

  We are not ignorant of the fact that men horn poor become wealthy, and that men born to wealth become poor; but this fact does not necessarily diminish the numbers of the poor, nor augment the numbers of the rich. The relative numbers of the two classes remain, or may remain, the same. But be this as it may; one fact is certain, no man born poor has ever by his wages, as a simple operative, risen to the class of the wealthy. Rich he may have become, but it has not been by his own manual labor. He has in some way contrived to tax for his benefit the labor of others. He may have accumulated a few dollars which he has placed at usury, or invested in trade; or he may, as a master workman, obtain a premium on his journeymen; or he may have from a clerk passed to a partner, or from a workman to an overseer. The simple market wages for ordinary labor, has never been adequate to raise him from poverty to wealth. This fact is decisive of the whole controversy, and proves that the system of wages must be supplanted by some other system, or else one half of the human race must forever be the virtual slaves of the other.

  Now the great work for this age and the coming, is to raise up the laborer, and to realize in our own social arrangements and in the actual condition of all men, that equality between man and man which God has established between the rights of one and those of another. In other words our business is to emancipate the proletaries, as the past has emancipated the slaves. This is our work. There must be no class of our fellow men doomed to toil through life as mere workmen at wages. If wages are tolerated it must be in the case of the individual operative, only under such conditions that by the time he is of a proper age to settle in life, he shall have accumulated enough to be an independent laborer on his own capital,—on his own farm or in his own shop. Here is our work. How is it to be done?

  Reformers in general answer this question, or what they deem its equivalent, in a manner which we cannot but regard as very unsatisfactory. They would have all men wise, good, and happy; but in order to make them so, they tell us that we want not external-changes, but internal; and therefore instead of declaiming against society and seeking to disturb existing social arrangements, we should confine ourselves to the individual reason and conscience; seek merely to lead the individual to repentance, and to reformation of life; make the individual a practical, a truly religious man, and all evils will either disappear, or be sanctified to the spirituat growth of the soul.

  This is doubtless a capital theory, and has the advantage that kings, hierarchies, nobilities,—in a word, all who fatten on the toil and blood of their fellows, will feel no difficulty in supporting it. Nicholas of Russia, the Grand Turk, his Holiness the Pope, will hold us their especial friends for advocating a theory, which secures to them the odor of sanctity even while they are sustaining by their anathemas or their armed legions, a system of things of which the great mass are and must be the victims. If you will only allow me to keep thousands toiling for my pleasure or my profit, I will even aid you in your pious efforts to convert their souls. I am not cruel; I do not wish either to cause, or to see suffering; I am therefore disposed to encourage your labors for the souls of the workingman, providing you will secure to me the products of his bodily toil. So far as the salvation of his soul will not interfere with my income, I hold it worthy of being sought; and if a few thousand dollars will aid you, Mr. Priest, in reconciling him to God, and making fair weather for him hereafter, they are at your service. I shall not want him to work for me in the world to come, and I can indemnify myself for what your salary costs me, by paying him less wages. A capital theory this, which one may advocate without incurring the reproach of a disorganizer, a jacobin, a leveller, and without losing the friendship of the rankest aristocrat in the land.

  This theory, however, is exposed to one slight objection, that of being condemned by something like six thousand years’ experience. For six thousand years its beauty has been extolled, its praises sung and its blessings sought, under every advantage which learning, fashion, wealth, and power can secure; and yet under its practical operations, we are assured, that mankind, though totally depraved at first, have been growing worse and worse ever since.

  For our part, we yield to none in our reverence for science and religion; but we confess that we look not for the regeneration of the race from priests and pedagogues. They have had a fair trial. They cannot construct the temple of God. They cannot conceive its plan, and they know not how to build. They daub with untempered mortar, and the walls they erect tumble down if so much as a fox attempt to go up thereon. In a word they always league with the people’s masters, and seek to reform without disturbing the social arrangements which render reform necessary. They would change the consequents without changing the antecedents, secure to men the rewards of holiness, while they continue their allegiance to the devil. We have no faith in priests and pedagogues. They merely cry peace, peace, and that too when there is no peace, and can be none.

  We admit the importance of what Dr Channing in his lectures on the subject we are treating recommends as “self-culture.” Self-culture is a good thing, but it cannot abolish inequality, nor restore men to their rights. As a means of quickening moral and intellectual energy, exalting the sentiments, and preparing the laborer to contend manfully for his rights, we admit its importance, and insist as strenuously as any one on making it as universal as possible; but as constituting in itself a remedy for the vice; of the social state, we have no faith in it. As a means it is well, as the end it is nothing.

  The truth is, the evil we have pointed out is not merely individual in its character. It is not, in the case of any single individual, of any one man’s procuring, nor can the efforts of any one man, directed solely to his own moral and religious perfection, do aught to remove it. What is purely individual in its nature, efforts of individuals to perfect themselves, may remove. But the evil we speak of is inherent in all our social arrangements and cannot be cured without a radical change of those arrangements. Could we convert all men to Christianity in both theory and practice, as held by the most enlightened sect of Christians among us the evils of the social state would remain untouched. Continue our present system of trade, and all its present evil consequences will follow, whether it be carried on by your best men or your worst. Put your best men, your wisest, most moral, and most religious men, at the head of your paper money banks, and the evils of the present banking system will remain scarcely diminished. The only way to get rid of its evils is to change the system, not its managers. The evils of slavery do not result from the personal characters of slave masters. They are inseperable from the system, let who will be masters. Make all your rich men good Christians, and you have lessened not the evils of existing inequality in wealth. The mischievous effects of this inequality do not result from the personal characters of either rich or poor, but from itself, and they will continue, just so long as there are rich men and poor men in the same community. You must abolish the system or accept its consequences. No man can serve both God and Mammon. If you will serve the devil, you must look to the devil for your wages, we know no other way.

  Let us not be misinterpreted. We deny not the power of Christianity Should all men become good Christians, we deny not that all social evils would be cured. But we deny in the outset that a man, who seeks merely to save his own soul, merely to perfect his own individual nature, can be a good Christian. The Christian forgets himself, buckles on his armor, and goes forth to war against principalities and powers, and against spiritual wickedness in high places. No man can be a Christian who does not begin his career by making war on the mischievous social arrangements from which his brethren suffer. He who thinks he can be a Christian and save his soul, without seeking their radical change, has no reason to applaud himself for his proficiency in Christian science, nor for his progress towards the kingdom of God. Understand Christianity, and we will admit, that should all men become good Christians, there would be nothing to complain of. But one might as well undertake to dip the ocean dry with a clam-shell, as to undertake to cure the evils of the social state by converting men to the Christianity of the Church.

  The evil we have pointed out, we have said, is not or individual creation, and it is not to be removed by individual effort, saving so far as individual effort induces the combined effort of the mass. But whence has this evil originated? How comes it that all over the world the working classes are depressed, are the low and vulgar, and virtually the slaves of the non-working classes? This is an inquiry which has not yet received the attention it deserves. It is not enough to answer, that it has originated entirely in the inferiority by nature of the working classes; that they have less skill and foresight, and are less able than the upper classes, to provide for themselves, or less susceptible of the highest moral and intellectual cultivation. Nor is it sufficient for our purpose to be told, that Providence has decreed that some shall be poor and wretched, ignorant and vulgar; and that others shall be rich and vicious, learned and polite, oppressive and miserable. We do not choose to charge this matter to the will of God. “The foolishness of man perverteth his way, and his heart fretteth against the Lord.” God has made of one blood all the nations of men to dwell on all the face of the earth, and to dwell there as brothers, as members of one and the same family; and although he has made them with a diversity of powers, it would perhaps, after all, be a bold assertion to say that he has made them with an inequality of powers. There is nothing in the actual difference of the powers of individuals, which accounts for the striking inequalities we everywhere discover in their condition. The child of the plebeian, if placed early in the proper circumstances, grows up not less beautiful, active, intelligent, and refined, than the child of the patrician; and the child of the patrician may become as coarse, as brutish as the child of any slave, So far as observation on the original capacities of individuals goes, nothing is discovered to throw much light on social inequalities.

  The cause of the inequality, we speak of, must be sought in history, and be regarded as having its root in Providence, or in human nature, only in that sense in which all historical facts have their origin in these. We may perhaps trace it in the first instance to conquest, but not to conquest as the ultimate cause. The Romans in conquering Italy no doubt reduced many to the condition of slaves, but they also found the great mass of the laboring population already slaves. There is every where a class distinct from the reigning class, bearing the same relation to it, that the Gibbeonites did to the Jews. They are principally colons, the cultivators for foreign masters, of a soil of which they seemed to have been dispossessed. Who has dispossessed them? Who has reduced them to their present condition,—a condition which under the Roman dominion is perhaps even ameliorated? Who were this race? Whence came they? They appear to be distinct from the reigning race, as were the Helotæ from the Doric-Spartan. Were they the aborigines of the territory? Had they once been free? By what concurrence of events have they been reduced to their present condition? By a prior conquest? But mere conquest does not so reduce a population. It may make slaves of the prisoners taken in actual combat and reduce the whole to tributaries, but it leaves the mass of the population free, except in its political relations. Were they originally savages, subjugated by a civilized tribe? Savages may he exterminated, but they never, so far as we can ascertain, become to any considerable extent “the hewers of wood and drawers of water” to their conquerors For our part we are disposed to seek the cause of the inequality of conditions of which we speak, in religion and to charge it to the priesthood. And we are confirmed in this, by what appears to be the instinctive tendency of every, or almost every, social reformer. Men’s instinct, in a matter of this kind, are worthier of reliance than their reasonings. Rarely do we find in any age or country, a man feeling himself commissioned to labor for a social reform who does not feel that he must begin it by making war upon the priesthood. This was the case with the old Hebrew reformers, who are to us the prophets of God? with Jesus, the Apostles, and the early Fathers of the Church? with the French democrats of the last century; and is the case with the Young Germans and the Socialistis, as they call themselves in England, at the present moment. Indeed it is felt at once that no reform can be effected without resisting the priests and emancipating the people from their power.

  Historical research, we apprehend, will be found to justify this instinct, and to authorize the eternal hostility of the reformer, the advocate of social progress, to the priesthood. How is it we ask, that man comes out of the savage state? In the savage state, properly so called, there is no inequality of the kind of which we speak. The individual system obtains there. Each man is his own centre, and is a whole in himself. There is no community, there are no members of society; for society is not. This individuality, which, if combined with the highest possible moral and intellectual cultivation, would be the perfection of man’s earthly condition, must be broken down before the human race can enter into the path of civilization, or commence its career of progress. But it cannot be broken down by material force. It resists by its own nature the combination of individuals necessary to subdue it. It can be successfully attacked only by a spiritual power, and subjugated only by the representatives of that power, that is say, the priests.

  Man is naturally a religious being, and disposed to stand in awe of invisible powers. This makes, undoubtedly, under certain relations, his glory; but when coupled with his ignorance, it becomes the chief source of his degradation and misery. He feels within the workings of a mysterious nature, and is conscious that hidden and superior powers ore at work all around him, and perpetually influencing his destiny; now wafting him onward with a prosperous gale, or now resisting his course, driving him back, defeating his plans, blasting his hopes, and wounding his heart. What are his relations to these hidden, mysterious, and yet all-influencing forces? Can their anger be appeased? Can their favor be secured? Thus he asks himself. Unable to answer, he goes to the more aged and experienced of his tribe, and asks them the same questions. They answer as best they can. What is done by one is done by another, and what is done once is done again. The necessity of instruction, which each one feels in consequence of his own feebleness and inexperience, renders the recurrence to those best capable of giving it, or supposed to be the best capable of giving it, frequent and uniform. Hence the priest. He who is consulted prepares himself to answer, and therefore devotes himself to the study of man’s relations to these invisible powers, and the nature of these invisible powers themselves. Hence religion becomes a special object of study, and the study of it a profession. Individuals whom a thunder-storm, an earthquake, an eruption of a volcano, an eclipse of the sun or moon, any unusual appearance in the heavens or earth, has frightened, or whom some unforseen disaster has afflicted, go to the wise-man for explanation, to know what it means, or what they shall do in order to appease the offended powers. When reassured they naturally feel grateful to this wise-man; they load him with honors, and in the access of their gratitude raise him far above the common level, and spare him the common burdens of life. Once thus distinguished, he becomes an object of envy. His condition is looked upon as superior to that of the mass. Hence a multitude aspire to possess themselves of it. When once the class has become somewhat numerous, it labors to secure to itself the distinction it has received, its honors and its emoluments, and to increase them. Hence the establishment of priesthoods or sacerdotal corporations, such as the Egyptian, the Braminical, the Ethiopian, the Jewish, the Scandinavian, the Druidical, the Mexican, and Peruvian.

  The germ of these sacerdotal corporations is found in the savage state, and exists there in that formidable personage called a jongleur, juggler, or conjurer. But as the tribe or people advances, the juggler becomes a priest and the member of a corporation. These sacerdotal corporations are variously organized, but everywhere organized for the purpose, as that arch rebel, Thomas Paine, says, “of monopolizing power and profit.” The effort is unceasing to elevate them as far above the people as possible, to enable them to exert the, greatest possible control over the people, and to derive the greatest possible profit from the people.

  Now if we glance over the history of the world, we shall find, that at the epoch of coming out of the savage state, these corporations are universally instituted. We find them among every people; and among every people, at this epoch, they are the dominant power, ruling with an iron despotism. The real idea at the bottom of these institutions, is the control of individual freedom by moral laws, the assertion of the supremacy of moral power over physical force,—a great truth, and one which can never be too strenuously insisted on; but a truth which at this epoch can only enslave the mass of the people to its professed representatives, the priests. Through awe of the gods, through fear of divine displeasure, and dread of the unforseen chastisements that displeasure may inflict, and by pretending, honestly or not, to possess the secret of averting it, and of rendering the gods propitious, the priests are able to reduce the people to the most wretched subjection, and to keep them there; at least for a time.

  But these institutions must naturally he jealous of power and ambitious of confining it to as few hands as possible. If the sacerdotal corporations were thrown open to all the world, all the world would rush into them, and then there would be no advantage in being a priest. Hence the number who may be priests must be limited. Hence again a distinction of clean and unclean is introduced. Men can be admitted into these corporations only as they descend from the priestly race. As in India, no man can aspire to the priesthood unless of Braminical descent, and among the Jews unless he be of the tribe of Levi. The priestly race was the ruling race; it dealt with science, it held communion with the Gods, and therefore was the purer race. The races excluded from the priesthood were not only regarded as inferior but us unclean. The Gibeonite to a Jew was both an inferior and an impure. The operation of the principles involved in these considerations, has, in our Judgment, begun and effected the slavery of the great mass of the people. It has introduced distinctions of blood or race, founded privileged orders, and secured the rewards of industry to the few, while it has reduced the mass to the most degrading and hopeless bondage.

  Now the great mass enslaved by the sacerdotal corporations are not emancipated by the victories which follow by the warrior caste even when those victories are said to be in behalf of freedom. The military order succeeds the priestly; but in establishing, as it does in Greece and Rome, the supremacy of the state over the church, it leaves the great mass in the bondage in which it finds them. The Normans conquer England, but they scarcely touch the condition of the old Saxon bondmen. The Polish serf lost his freedom, before began the Russian dominion, and he would have recovered none of it, had Poland regained, in her late struggle, her former po1itical independence. The subjection of a nation is in general merely depriving one class of its population of its exclusive right to enslave the people; and the recovery of political independence, is little else than the recovery of this right. The Germans call their rising against Napoleon a rising for liberty, and so it was, liberty for German princes and German nobles; but the German people were more free under Napoleon’s supremacy than they are now, or will be very soon. Conquest may undoubtedly increase the number of slaves; but in general it merely adds to the number and power of the middle class. It institutes a new nobility, and degrades the old to the rank of commoners. This is its general effect. We cannot therefore ascribe to conquest, as we did in a former number of this journal, the condition in which the working classes are universally found. They have been reduced to their condition by the priest, not by the military chieftain.

  Mankind came out of the savage state by means of the priests. Priests are the first civilizers of the race. For the wild freedom of the savage, they substitute the iron despotism of the theocrat. This is the first step in civilization, in man’s career of progress. It is not strange then that some should prefer the savage state to the civilized. Who would not rather roam the forest with a free step and unshackeled limb, though exposed to hunger, cold, and nakedness, than crouch an abject slave beneath the whip of the master? As yet civilization has done little but break and subdue man’s natural love of freedom; but tame his wild and eagle spirit. In what a world does man even now find himself, when he first awakes and feels some of the workings of his manly nature? He is in a cold, damp, dark dungeon, and loaded all over with chains, with the iron entering into his very soul. He cannot make one single free movement. The priest holds his conscience, fashion controls his tastes, and society with her forces invades the very sanctuary of his heart, and takes command of his love, that which is purest and best in his nature which alone gives reality to his existence, and from which proceeds the only way which pierces the gloom of his prison-house. Even that he cannot enjoy in peace and quietness, nor scarcely at all. He is wounded on every side, in every part of his being, in every relation in life, in every idea of his mind, in every sentiment of his heart. O, it is a sad world a sad world to the young soul just awakening to its diviner instincts! A sad world to him who is not gifted with the only blessing which seems compatible with life as it is—absolute insensibility. But no matter. A wise man never murmurs. He never kicks against the pricks. What is is, and there is an end of it; what can be may be, and we will do what we can to make life what it ought to be. Though man’s first step in civilization is slavery, his last step shall be freedom. The free soul can never be wholly subdued; the etherial fire in man’s nature may be smothered, but it cannot be extinguished. Down, down deep in the centre of his heart it burns inextinguishable and forever, glowing intenser with the accumulating heat of centuries; and one day the whole mass of Humanity shall become ignited, and be full of fire within and all over, as a live coal; and then—slavery, and whatever is foreign to the soul itself, shall be consumed.

  But, having traced the inequality we complain of to its origin, we proceed to ask again what is the remedy? The remedy is first to be sought in the destruction of the priest. We are not mere destructives. We delight not in pulling down; but the bad must be removed before the good introduced. Conviction and repentance precede regeneration. Moreover, we are Christians, and it is only by following out the Christian law, and the example of the early Christians, that we can hope to effect anything. Christianity is the sublimest protest against the priesthood ever uttered, and a protest uttered by both God and man; for he who uttered it was God-Man. In the person of Jesus both God and Man protest against the priesthood. What was the mission of Jesus but a solemn summons of every priesthood on earth to judgment, and of the human race to freedom? He discomfited the learned doctors, and with whips of small cords drove the priests, degenerated into mere money changers, from the temple of God. He instituted himself no priesthood, no form of religious worship. He recognized no priest but a holy life, and commanded the construction of no temple but that of the pure heart. He preached no formal religion, enjoined no creed, set apart no day for religious worship. He preached fraternal love, peace on earth, and good will to men. He came to the soul enslaved, “cabined, cribbed, confined,” to the poor child of mortality, bound hand and foot, unable to move, and said in the tones of a God, “Be free; be enlarged; be there room for thee to grow, expand, and overflow with the love thou wast made to overflow with.”

  In the name of Jesus we admit there has been a priesthood instituted, and considering how the world went, a priesthood could not but be instituted; but the religion of Jesus repudiates it. It recognizes no mediator between God and man but him who dies on the cross to redeem man; no propitiation for sin but a pure love, which rises in a living flame to all that is beautiful and good, and spreads out in light and warmth for all the chilled and benighted sons of mortality. In calling every man to be a priest, it virtually condemns every possible priesthood, and in recognising the religion of the new covenant, the religion written on the heart, of a law put within the soul, it abolishes all formal worship.

  The priest is universally a tyrant, universally the enslaver of his brethren, and therefore it is Christianity condemns him. It could not prevent the reestablishment of a hierarchy, but it prepared for its ultimate destruction, by denying the inequality of blood, by representing all men as equal before God, and by insisting on the celibacy of the clergy. The best feature of the Church was in its denial to the clergy of the right to marry. By this it prevented the new hierarchy from becoming hereditary, as were the old sacerdotal corporations of India and Judea.

  We object to no religious instruction; we object not to the gathering together of the people on one day in seven, to sing and pray, and listen to a discourse from a religions teacher; but we object to every thing like an outward, visible church; to everything that in the remotest degree partakes of the priest. A priest is one who stands as a sort of mediator between God and man; but we have one mediator, Jesus Christ, who gave himself a ransom for all, and that is enough. It may be supposed that we, protestants, have no priests; but for ourselves we know no fundamental difference between a catholic priest and a protestant clergyman, as we know no difference of any magnitude, in relation to the principles on which they are based, between a protestant church and the catholic church. Both are based on the principle of authority; both deny in fact, however it may be in manner, the authority of reason, and war against freedom of mind; both substitute dead works for true righteousness, a vain show for the reality of piety, and are sustained as the means of reconciling us to God without requiring us to become godlike. Both therefore ought to go by the board.

  We may offend in what we say, but we cannot help that. We insist upon it, that the complete and final destruction of the priestly order, in every practical sense of the word priest, is the first step to be taken towards elevating the laboring classes. Priests are, in their capacity of priests, necessarily enemies to freedom and equality. All reasoning demonstrates this, and all history proves it. There must be no class of men set apart and authorized, either by law or fashion, to speak to us in the name of God, or to be the interpreters of the word of God. The word of God never drops from the priest’s lips. He who redeemed man did not spring from the priestlv class, for it is evident that our Lord sprang out of Judea, of which tribe Moses spake nothing concerning the priesthood. Who in fact were the authors of the Bible, the book which Christendom professes to receive as the word of God? The priests? Nay, they were the inveterate foes of the priests. No man ever berated the priests more soundly than did Jeremiah and Ezekiel. And who were they who heard Jesus the most gladly? The priests? The chief priests were at the head of those who demanded his crucifixion. In every age the priests, the authorized teachers of religion, are the first to oppose the true prophet of God, and to condemn his prophecies as blasphemies. They are always a let and a hindrance to the spread of truth. Why then retain them? Why not abolish the priestly office? Why continue to sustain what the whole history of man condemns as the greatest of all obstacles to intellectual and social progress.

  We say again, we have no objection to teachers of religion, as such; but let us have no class of men whose profession it is to minister at the altar. Let us leave this matter to Providence. When God raises up a prophet, let that prophet prophesy as God gives him utterance. Let every man speak out of his own full heart, as he is moved by the Holy Ghost, but let us have none to prophesy for hire, to make preaching a profession, a menus of gaining a livelihood. Whoever has a word pressing upon his heart for utterance, let him utter it, in the stable, the market-place, the street, in the grove, under the open canopy of heaven, in the lowly cottage, or the lordly hall. No matter who or what he is, whether a graduate of a college, a shepherd from the hill sides, or a rustic from the plough. If he feels himself called to go forth in the name of God, he will speak words of truth and power, for which Humanity shall fare the better. But none of your hireling priests, your “dumb dogs” that will not bark. What are the priests of Christendom as they now are? Miserable panders to the prejudices of the age, loud in condemning sins nobody is guilty of, but silent as the grave when it concerns the crying sin of the times; bold as bold can be when there is no danger, but miserable cowards when it is necessary to speak out for God and outraged Humanity. As a body they never preach a truth till there is none whom it will indict. Never do they as a body venture to condemn sin in the concrete, and make each sinner feel “thou art the man.” When the prophets of God have risen up and proclaimed the word of God, and, after persecution and death, led the people to acknowledge it to be the word of God, then your drivelling priest comes forward, and owns it to be a truth, and cries, “cursed of God and man is he who believes it not.” But enough. The imbecility of an organized priesthood, of a hireling clergy, for all good, and its power only to demoralize the people and misdirect their energies, is beginning to be seen, and will one day be acknowledged. Men are beginning to speak out on this subject, and the day of reckoning is approaching. The people are rising up and asking of these priests whom they have fed, clothed, honored, and followed, what have ye done for the poor and friendless, to destroy oppression, and establish the kingdom of God on earth? A fearful question for you, O ye priests, which we leave you to answer as best ye may.

  The next step in this work of elevating the working classes will be to resuscitate the Christianity of Christ. The Christianity of the Church has done its work. We have had enough of that Christianity. It is powerless for good, but by no means powerless for evil. It now unmans us and hinders the growth of God’s kingdom. The moral energy which is awakened it misdirects, and makes its deluded disciples believe that they have done their duty to God when they have joined the church, offered a prayer, sung a psalm, and contributed of their means to send out a missionary to preach unintelligible dogmas to the poor heathen, who, God knows, have unintelligible dogmas enough already, and more than enough. All this must be abandoned, and Christianity, as it came from Christ, be taken up, and preached, and preached in simplicity and in power.

  According to the Christianity of Christ no man can enter the kingdom of God, who does not labor with all zeal and diligence to establish the kingdom of God on the earth; who does not labor to bring down the high, and bring up the low; to break the fetters of the bound and set the captive free; to destroy all oppression, establish the reign of justice, which is the reign of equality, between man and man; to introduce new heavens and a new earth, wherein dwelleth righteousness, wherein all shall be as brothers, loving one another, and no one possessing what another lacketh. No man can be a Christion who does not labor to reform society, to mould it according to the will of God and the nature of man; so that free scope shall he given to every man to unfold himself in all beauty and power, and to grow up into the stature of a perfect man in Christ Jesus. No man can be a Christian who does not refrain from all practices by which the rich grow richer and the poor poorer, and who does not do all in his power to elevate the laboring classes, so that one man shall not be doomed to toil while another enjoys the fruits; so that each man shall be free and independent, sitting under “his own vine and figtree with none to molest or to make afraid.” We grant the power of Christianity in working out the reform we demand; we agree that one of the most efficient means of elevating the workingmen is to christianize the community. But you must christianize it. It is the gospel of Jesus you must preach, and not the gospel of the priests. Preach the Gospel of Jesus, and that will turn every man’s attention to the crying evil we hate designated, and will arm every Christian with power to effect those changes in social arrangements, which shall secure to all men the equality of position and condition, which it is already acknowledged they possess in relation to their rights. But let it be the genuine Gospel that you preach, and not that pseudo-gospel, which lulls the conscience asleep, and permits men to feel that they may be servants of God while they are slaves to the world, the flesh, and the devil; and while they ride roughshod over the hearts of their prostrate brethren. we must preach no Gospel that permits men to feel that they are honorable men and good Christians, although rich and with eyes standing out with fatness, while the great mass of their brethren are suffering: from iniquitous laws, from mischievous social arrangements, and pining away for the want of the refinements and even the necessaries of life.

  We speak strongly and pointedly on this subject, because we are desirous of arresting attention. We would draw the public attention to the striking contrast which actually exists between the Christianity of Christ, and the Christianity of the Church. That moral and intellectual energy which exists in our country, indeed throughout Christend0m, and which would, if rightly directed transform this wilderness world in to a blooming paradise of God, is now by the pseudo-gospel, which is preached, rendered wholly inefficient, by being wasted on that which, even if effected, would leave all the crying evils of the times untouched. Under the influence of the Church, our efforts are not directed to the reorganization of society, to the introduction of equality between man and man, to the removal of the corruptions of the rich, and the wretchedness of the poor. We think only of saving our own souls, as if a man must not put himself so out of the case, as to be willing to be damned before he can be saved. Paul was willing to be accursed from Christ, to save his brethren from the vengeance which hung over them. But nevertheless we think only of saving our own souls; or if perchance our benevolence is awakened, and we think it desirable to labor for the salvation of others, it is merely to save them from imaginary sins and the tortures of an imaginary hell. The redemption of the world is understood to mean simply the restoration of mankind to the favor of God in the world to come. Their redemption from the evils of inequality, of factitious distinctions, and iniquitous social institutions, counts for nothing in the eyes of the Church. And this is its condemnation.

  We cannot proceed a single step, with the least safety, in the great work of elevating the laboring classes, without the exaltation of sentiment, the generous sympathy and the moral courage which Christianity alone is fitted to produce or quicken. But it is lamentable to see how, by means of the mistakes of the Church, the moral courage, the generous sympathy, the exaltation of sentiment, Christianity does actually produce or quicken, is perverted, and made efficient only in producing evil, or hindering the growth of good. Here is wherefore it is necessary on the one baud to condemn in the most pointed terms the Christianity of the Church, and to bring out on the other hand in all its clearness, brilliancy, and glory the Christianity of Christ.

  Having, by breaking down the power of the priesthood and the Christianity of the priests, obtained an open field and freedom for our operations, and by preaching the true Gospel of Jesus, directed all minds to the great social reform needed, and quickened in all souls the moral power to live for it or to die for it; our next resort must be to government, to legislative enactments. Government is instituted to be the agent of society, or more properly the organ through which society may perform its legitimate functions. It is not the master of society; its business is not to control society, but to be the organ through which society effects its will. Society has never to petition government; government is its servant, and subject to its commands. Now the evils of which we have complained are of a social nature. That is, they have their root in the constitution of society as it is, and they have attained to their present growth by means of social influences, the action of government, of laws, and of systems and institutions upheld by society, and of which individuals are the slaves. This being the case, it is evident that they are to be removed only by the action of society, that is, by government, for the action of society is government.

  But what shall government do? Its first doing must be an undoing. There has been thus far quite too much government, as well as government of the wrong kind. The first act of government we want, is a still further limitation of itself. It must begin by circumscribing within narrower limits its powers. And then it must proceed to repeal all laws which hear against the laboring classes, and then to enact such laws as are necessary to enable them to maintain their equality. We have no faith in those systems of elevating the working classes, which propose to elevate them without calling in the aid of government, we must have government, and legislation expressly directed to this end.

  But again what legislation do we want so far as this country is concerned? We want first the legislation which shall free the government, whether State or Federal, from the control of the Banks. The Banks represent the interest of the employer, and therefore of necessity interests adverse to those of the employed; that is, they represent the interests of the business community in opposition to the laboring community. So long as the government remains under the control of the Banks, so long it must be in the hands of the natural enemies of the laboring classes, and may be made, nay, will be made, an instrument of depressing them yet lower. It is obvious then that, if our object be the elevation of the laboring classes, we must destroy the power of the Banks over the government, and place the government in the hands of the laboring classes themselves, or in the hands of those, if such there be, who have an identity of interest with them; But this cannot be done so long as the Banks exist. Such is the subtle influence of credit, and such the power of capital, that a banking system like ours, if sustained, necessarily and inevitably becomes the real and efficient government of the country. We have been struggling for ten years in this country against the power of the hanks, struggling to free merely the Federal government from their grasp, but with humiliating success. At this moment, the contest is almost doubtful,—not indeed in our mind, but in the minds of no small portion of our countrymen. The partizans of the Banks count on certain victory. The Banks discount freely to build “log cabins,” to purchase “hard cider,” and to defray the expense of manufacturing enthusiasm for a cause which is at war with the interests of the people. That they will succeed, we do not for one moment believe; but that they could maintain the struggle so long, and be as strong as they now are, at the end of ten years constant hostility, proves but all too well the power of the Banks, and their fatal influence on the political action of the community. The present character, standing, and resources of the Bank party, prove: to a demonstration that the Banks must be destroyed, or the laborer not elevated. Uncompromising hostility to the whole banking system should therefore be the motto of every working man, and of every friend of humanity. The system must be destroyed. On this point there must be no misgiving, no subterfuge, no paliation. The system is at war with the rights and interest of labor, and it must go. Every friend of the system must be marked as an enemy to his race, to his country, and especially to the laborer. No matter who he is, in what party he is found, or what name he hears, he is, in our judgment, no true democrat, as he can be no true Christian.

  Following the destruction of the Banks, must come that of all monopolies, of all PRIVILEGE. There are many of these. We cannot specify them all; we therefore select only one, the greatest of them all, the privilege which some have of being born rich while others are born poor. It will be seen at once that we allude to the hereditary descent of property, an anomaly in our American system, which must be removed, or the system itself will be destroyed. We cannot now go into a discussion of this subject, but we promise to resume it at our earliest opportunity. We only say now, that as we have abolished hereditary monarchy and hereditary nobility, we must complete the work by abolishing hereditary property. A man shall have all he honestly acquires, so long as he himself belongs to the world in which he acquires it. But his power over his property must cease with his life, and his property must then become the property of the state, to be disposed of by some equitable law for the use of the generation which takes his place. Here is the principle without any of its details, and this is the grand legislative measure to which we look forward. We see no means of elevating the laboring classes which can be effectual without this. And is this a measure to be easilv carried? Not at all. It will cost infinitely more than it cost to abolish either hereditary monarchy or hereditary nobility. It is a great measure, and a startling. The rich, the business community, will never voluntarily consent to it, and we think we know too much of human nature to believe that it will ever be effected peaceably. It will be effected only by the strong arm of physical force. It will come, if it ever come at all, only at the conclusion or war, the like of which the world as yet has never witnessed, and from which, however inevitable it may seem to the eye of philosophy, the heart of Humanity recoils with horror.

  We are not ready for this measure yet. There is much previous work to be done, and we should be the last to bring it before the legislature. The time, however, has come for its free and full discussion. It must be canvassed in the public mind, and society prepared for acting on it. No doubt they who broach it, and especially they who support it, will experience a due share of contumely and abuse. They will be regarded by the part of the community they oppose, or may be thought to oppose, as “graceless varlets,” against whom every man of substance should set his face. But this is not, after all, a thing to disturb a wise man, nor to deter a true man from telling his whole thought. He who is worthy of the name of man, speaks what he honestly believes the interests of his race demand, and seldom disquiets himself about what may be the consequences to himself. Men have, for what they believed the cause of God or man, endured the dungeon, the scaffold, the stake, the cross, and they can do it again, if need be. This subject must be freely, boldly, and fully discussed, whatever may be the fate of those who discuss it.


* Chartism. By Thomas Carlyle.

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