THE TEMPTATION IN THE WILDERNESS, FROM THE HARBINGER, BY WILLIAM HENRY CHANNING.
A prophecy in the spirit of this age announces that a new era in humanity is opening, and sounds forth more fully than ever before the venerable yet new gospel, that the kingdom of heaven is at hand.
Doubtless, in all generations, the seers and the seekers—who are usually one and the same—have felt that their times were the culminating points of history, the mountain of vision, the border overlooking the promised land. Doubtless, the great of all nations and ages have felt that they were a peculiar people, called to a peculiar work, inspired and led by divine guidance to sublime ends. No age, no people, have wholly wanted such signs of providential commission.
And doubtless, too, the works, bravely attempted from such high promptings, have always in actual results seemed fruitless. Yes! compared with his vision, the gains of the martyr's labors seem tantalizing—a dropping shower upon the droughty earth. Always the ideal entering the soul of man, like a god descending to the embrace of a mortal, seems to engender a son but half divine. Yet this disappointment is a delusion of the moment.
Quite opposite are the facts. No man yet upon earth ever boldly aspired, and faithfully obeyed his clear convictions of good without transmitting through his race an all but omnipotent energy. Winds waft, streams scatter, birds of the air carry in their beaks, each seed that drops in ripeness from the tree of life. The failures of man have been from infidelity to his faith. Infinitely grander consequences than the doer could estimate, have followed every executed purpose of heroism and humanity and holy hope. Each age has been right in feeling that its mission was all-important. Each prophet has chanted, as if for very life, his warning and cheering, for God spoke through him in the language of his land and era.
The Infinite Being, who through generation upon generation, progressively incarnates himself in the human race, and so manifests his glory upon earth, calls this age to its heavenly mission, and speaks through it with an eloquent longing, that cannot be uttered, his welcome and promise. The word whispers through the nations: "Man made One; a World at Peace; Humanity, the Earth round." At the nativity of this great hope, of this present Immanuel, the angels of our highest aspirations bend from their cloudy thrones,—
"Harping in loud and solemn choir, With unexpressive notes, to Heaven's newborn heir."
And the burden of the song that interprets their symphony is this:—
"Justice and Truth again Shall down return to men.
Orb'd in a rainbow; and, like glories wearing,
Mercy will sit between,
Throned in celestial sheen,
With radiant feet the tissued clouds down steering,
And Heaven, as at some festival,
Will open wide the gates of her high palace hall."
The hope of universal unity has been born, cradled in the rude manger of labor; nurtured by charity, ever virgin; worshipped by shepherds, guarding humble, humane thoughts, like flocks in the fold of their hearts; it has sat with the doctors in the temple, unsullied by timidity and prudence, and has astonished them at its profound doctrine of unbounded love; it has grown in favor with God and man, and answered to its half doubting, half hoping parents of the church and state, "Wist ye not that I must be about my Father's business?" and now is it driven away into the wilderness of poverty and hard toil, of loneliness and mortification, to be tempted of the devil.
Let us first consider awhile these temptations; then review the forty days' meditation upon the divine mission of this principle of perfect love; and so be ready to preach, "Repent, for the kingdom of heaven is at hand."
To the scattered band who, few and weak, are here and there withdrawn from the thoroughfares of life, to commune together and to cöoperate in the grand movement of the age, the world comes in with scarce dissembled sneer, and ironically says, "If Association is really this Messiah to the ages, this pledge of universal prosperity, of overflowing wealth, then let it make these barren fields into gardens, these thick growing woods into palaces, these stones into bread."
And all the while the shrewd, the rosy, sleek and full-fed world, with title deeds in pocket and scrip and stock in hand, thinks of its factories on rapid streams; its warehouses of three thousand dollars' rent; its dividends at seven per cent half yearly; its iron-limbed and tireless steeds, hurrying with the spoils of myriads of acres; its carpeted, curtained, glowing, shining, pictured, sculptured, perfumed homes. The victorious world, so confident and easy and jocular, so beautiful in its own right, so wrapped about in kingly purple—how strangely is it metamorphosed to the eyes of the child of God! Its factories change into brothels; its rents to distress warrants; its railroads to mighty fetters, binding industry in an inextricable net of feudalism; from under the showy robes of its success, flutter the unseemly rags of an ever-growing beggary; from garret and cellar of its luxurious habitations, stare out the gaunt forms of haggard want; the lash of the jailer, the gleam of swords, the glitter of bayonets, are its garters and stars of nobility.
If Association has been elated by the thought of its miraculous power, or meditated to use it for selfish ends, it deserves the taunt of the yet more selfish world. And it is reason for great rejoicing, that the difficulties of transition from the isolated to the harmonic mode of life are so great. God thus sifts his people. None are worthy to enter upon this work who are not dusted. We need to hunger. We need to feel dependence, in order that we may judge competition in contrast. We need to know actually how pinching is necessity; how deep it ploughs its furrows into brow and brain; how tight it knots up the muscles and cramps back and limbs, by exhausting toil.
Association must be in its very essence disinterested; holding power as something given from above, to be used not for self alone, or chiefly, but for universal good; consecrating itself as a servant. And its answer to the boasting world is, "Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God." We are learning, in these trial times, the beauty of reciprocation, the wealth of sharing all; we are studying experimentally the law of cooperation; we are estimating the value of justice by its practical application; above all, are we opening our hearts to the glad conviction that it is possible, ay, easy, for men to grow more kindly by adversity, and to love each other better for each other's wants.
The word which is proceeding out of the mouth of God to Associationists now, to all the true-hearted and brave and devoted and hopeful of them is, "Union with fellow beings by usefulness is the very life of life." Let patience have its perfect work. Let no man be so mean as to emphasize the "If thou be," etc. Let no doubt enter from present humiliation. Association is the divine form of humanity. So ends in piety the first temptation.
Then the Satan of selfishness takes counsel of his cunning, and subtly states a new suggestion. If Association is this glorious truth to renovate the nations, then glorious should be its announcement; loud, wide, startling, should be its call; sudden, as from the skies, its appearing. Here on the pinnacle of the temple of peace (or of Salem), shalt thou stand, and cast thyself down among the multitudes like an angel. Some splendid boldness should introduce thy reign. Take no heed of care and caution; count not the cost; risk all in a providential career. Surely thou shalt be guided safe. God's angels will bear thee up, that thou dash not thy foot against a stone.
O bragging, advertising, placarding, circular-scattering, auctioneering, humbuging world! And you would thus prove Association to be also a windbag and a lie! Just in so far as Association has been rash and precipitate, and swollen with promises and dizzy in its towering pretensions, it has been truly carried to the pinnacle.
The child of God waits for opportunities. There will be occasions soon enough for manifestation. According to the hour is the duty; and the duty now is performance. Calm, wise, large and balanced plans, discriminate selection of persons, discreet preparations of industry, a sober estimate of the greatness of the undertaking, and a summoning of all energies to its fulfilment, is the vocation just now of Association. Enough for the day it is, honestly, honorably, humanely, to lay the foundation in the earth unseen for the glorious fabric which the future shall rear in light.
In so far as the inculcation of principles, the instruction of the national mind, the calling out of enthusiasm and courage, of hope and heroism, demand publicity, of course Association must not be backward. It must no more be behind than before the time. But the special call to-day is, in practical endeavor to prepare the way for a future gospel preaching. We need complete science, clear understanding, solid judgment. We need to solve innumerable problems, to comprehend principles exactly by their detailed development in practice. We need inward concentration, to gain singleness and unity of purpose.
"Thou shalt not tempt the Lord thy God," either by anticipation or by tardiness. If Association is the salvation of mankind, there will be time enough to let mankind know it. Meanwhile, let us give ourselves wholly up to God, to be filled with his love, inspired with his wisdom, strengthened with his might, and so made ready for the sublime work of manifesting man made one in a perfect society. We will humbly wait the opening of opportunities by Providence. And so ends the second temptation in patience.
Thus baffled twice, the Prince of this world gathers up his routed forces for the final charge:—
"Surely the power of united effect is irresistible. What has it not already accomplished?—tunnelling mountains, bridging oceans with boats, wringing from the gnomes of the mines their wealth long buried in sparry palaces of salt and diamond, of gold and silver,—preparing to sever the bond that unites twin continents, summoning storms and staying them, making the desert yield an hundred fold, using the lightning for post boy, giving iron weavers coal for bread and fire for drink, that they may spin garments for the nations,—prodigious power of combined effort, what may it not do!
"We will appeal to the rich and mighty. We will show them how they can multiply their means seventy times seven. We will unite the race in one grand effort of prolific production and unlimited voluptuousness. We will be kings upon earth. All these things that thou seest from this high mountain of exceeding enterprise, all these kingdoms and their glory shall be thine, if thou wilt but give thyself up, O Association! body, soul, spirit, to the worship of worldly power and splendor and enjoyment."
Ah, Satan! that was thy wiliest web. What! no poor, all nobles, all fat, all glittering in court raiment, all surfeited with sweets, all bathing in Johannisberg and champagne, all tended by houries, all pillowed on orange-scented beds, and covered with gauze or eider down, according to the season? Charming Satan! Selfishness made universal will be selfishness no more. Thou art an angel of light!
Just in so far as Association, using the tact of worldly training, has in its plannings and pleadings, lowered itself to exaltation of the outward, by merging the inward, it has permitted the magic of sin to dazzle its vision.
It is indeed a splendid prospect, this of a world reclaimed, of overflowing plenty. And it shall be realized. Perfect beauty shall one day enwreath this earth with its clustering vines. The long folded petals of this little planet flower on the tree of the sun, shall open and distil sweetness; its gorgeous fruit of consummate joy shall swell and ripen. Far more than all the voluptuaries of all ages have dreamed of shall exist, heightened by a purity they could not conceive of.
Yes! O devil, the kingdoms and the glory of them are there before us. But know this—they do not belong unto thee to give. Thou poor devil, always mocked and always mocking. Have not six thousand years taught thee yet, that self-love is always a suicide? Thou wilt give the kingdoms of the world as thou always hast, first by stealing them for thy slaves, and then stealing them from thy slaves? No! thou forlorn devil, thy rule is ended, thy sceptre snapped into shivers; henceforth thou art so wholly accursed, that God and man will heartily forgive thee, whenever thou canst forgive thyself.
"Duty of Associationists to the Cause," by Horace Greeley. From the Harbinger of Oct. 25, 1845.
Through the last four or five years, the doctrine of Association has been widely disseminated through the country. The labors of its ardent advocates, few but faithful, have been ably seconded by some portion of the press, and both have been immensely aided by the course of events. The great themes of political discussion in our day—the tariff and the currency—lead directly to a consideration of the conditions of labor, of the relations between producers and products, of mutual rights and respective interests of employers and employed. The existence of extreme destitution and consequent misery in the midst of general prosperity and plenty, of willing hands vainly seeking employment amid unsurpassed industrial activity and thrift, cannot have escaped attention. The disasters resulting from industrial anarchy, from "strikes" of operatives for higher wages or fewer hours of labor, the stoppage of work by combinations if not by outright violence, arrest general attention.
Truly the remedy for these errors and evils has yet been perceived and embraced by comparatively few, but the conviction that the present organization of industry cannot be advantageously maintained, and some radical change is at hand, must have already forced itself upon very many intelligent and candid minds. The readjustment of the relations of capital and labor on a basis of harmony and mutual advantage, is manifestly the great problem of the age. But that a change is at hand is evident: the practical question regards not its probability or certainty, but its character.
The more intelligent and wealthy class have it in their power so to mould this change as to render it peaceful, gradual and universally beneficent; or they can turn a deaf ear to the calls of humanity, and let the demagogue, the envious, the selfishly discontented, pervert it into an engine of convulsion, destruction and desolation. As in the days of King John, the barons laid the foundations of English political liberty, so in our day the intellectual and philanthropic may guide the car of progress, and in establishing industrial harmony may secure to all but the stubbornly vicious or incurably afflicted, true independence and ample means of subsistence and development; or they can indolently leave all to the benighted and malignant, and see reproduced a war of classes, different indeed in its weapons and its physical aspects, but not different in its essential character from the ravages of France by the Jacquerie or the butcheries of the reign of terror.
In this crisis of events, with an industrial war plainly threatened and partially commenced, the doctrine of Association appears as a mediator and reconciler. Its bow of promise shines broadly in the lurid sky; it irradiates the murky visage of the gathering, muttering tempest. It awakens a hope, and the only well grounded hope, of averting the miseries of an insane struggle between those who ought to be the closest allies, to see which can the more injure the other. Need I urge that in this crisis the friends of Association ought to be most earnest and untiring in the promulgation and advocacy of their faith; that they ought to improve the opportunities which are daily presented of commending the truth to others whose minds are but newly prepared to receive it? What Associationist so dull that he cannot improve every "strike," every collision respecting the hours or the wages of labor, to the advancement of the good cause?
To do this with effect, we must be, in the true sense of an abused term, catholic. We must not suffer Association to be merged in mere partisanship for any class or calling, or blind hostility to any abuse or oppression. We are not the champions of the slave or the hired servant, the factory girl or the housemaid, the seamstress or the washerwoman. We are not the advocates merely of labor against capital, of the employers as opposed to the employed. Ours is the cause of all classes and vocations, and our success is the triumph of all. We are in danger of becoming partial and one-sided; let us take special care to overcome it.
But it is not enough that we give our testimony in behalf of this benign truth; it behooves us to be doers of the work as well as hearers and commenders. Friends of Association! scattered over the face of our wide country! do you realize this? Do you feel that your works ought to justify and fortify your words? We are surrounded by a world full of want, vice and misery, which Association realized would greatly modify and ultimately cure. But those who know nothing of this truth will never cause it to be realized; it would be absurd to expect anything of the kind. The work must be accomplished by us, and by those whom our acts rather than words shall win over to a knowledge of the truth. Is not the work of sufficient importance to incite you to embark heartily in its furtherance?
But, says one, how can I engage practically in realizing Association? My family and friends are vehemently adverse to it; I am engrossed by responsibilities and duties of various kinds which I cannot uprightly escape, and which confine me where I am. I am not yet prepared, if I ever should be, to embark in Association.
Very well, you are not required to embark in it in the way your objection contemplates. You are urged only to contribute to the great work according to your ability and in a mode not inconsistent with the proper discharge of all your duties. But many who cannot personally enlist in the pioneer groups who for the next ten years will be engaged in preparing the ground on which Associations are ultimately to arise, are yet able to contribute something of their time and means to the cause of humanity's emancipation from brutal drudgery.
And this something is eminently needed by that cause. The great work of disseminating and defending the principles of social science needs pecuniary aid; who will offer it? The secondary work of founding and sustaining pioneer Associations also languishes for want of means. Ought it to do so? I say founding, not that I would encourage the commencement of any new undertaking, but because I consider no Association founded as yet. We have a few beginning to clear the ground for the work, and that is all.
But in this work noble men and women are engaged; to it they have consecrated their energies; for it they suffer hardship and privations, and are willing to suffer. But they cannot make their labor truly effective without a large increase of capital, in every instance within my knowledge. They commenced with little means, in no case sufficient to pay for their land and buildings, and generally not half enough. They were in need of everything, even of experience and skill to render their labor effective, and for a long time two out of every three blows they strike are ill-directed or render no immediate return. Thus they toil on, needing machinery, power, buildings, everything, to give them a chance for rapid progress; and even Associationists stand ready to wonder at their snail-paced advance, or reproach their occasional failures!
As one Associationist who has given his efforts and means freely to the cause, I feel that I have a right to speak frankly. I know that the great number of our believers are far from wealthy; yet I know that there is wealth enough in our ranks, if it were but devoted to it, to give an instant and resistless influence to the cause. A few thousand dollars subscribed to the stock of each existing Association would in most cases extinguish the mortgages on its property, provide it with machinery and materials, and render its industry immediately productive and profitable. Then manufacturing invention and skill would fearlessly take up their abode with our infant colonies; labor and thrift would flow thither, and a new and brighter era would dawn upon them.
Fellow Associationists! I shall do whatever I can for the promotion of our common cause; to it whatever I have or may hereafter acquire of pecuniary ability is devoted; may I not hope for a like devotion from you?
A Prophecy. From the Introduction to Fourier's "Theory of Social Organization" translated by Albert Brisbane.
"Among the influences tending to restrict man's industrial rights, I will mention the formation of privileged corporations which, monopolizing a given branch of industry, arbitrarily close the doors of labor against whomsoever they please. These corporations will become dangerous, and lead to new convulsions on being extended to the whole industrial and commercial system. This event is not far distant and it will be brought about all the more easily as it is not apprehended. The greatest evils have often sprung from imperceptible germs, as for instance, Jacobism, and if our civilization has engendered this and so many other calamities, may it not engender others which we do not now foresee? The most imminent of these is the birth of a commercial feudalism or the monopoly of commerce and industry by joint-stock companies, leagued together for the purpose of usurping and controlling all branches of industrial organizations. Extremes meet, and the greater the extent to which anarchical competition is carried, the nearer is the approach to universal monopoly, which is the opposite excess. Circumstances are tending towards the organization of the commercial and industrial classes into federal companies or affiliated monopolies, which, operating in conjunction with the great landed interest, will reduce the middle and laboring classes to a state of commercial vassalage, and by the influence of combined action become the masters of the productive industry of entire nations. The small operators will be reduced to the position of mere agents working for the mercantile coalition. We shall then see the reappearance of feudalism in an inverse order, founded on mercantile leagues and answering to the baronial leagues of the middle ages.
"Everything is concurring to produce this result. The spirit of commercial speculation and financial monopoly has extended to all classes. Public opinion prostrates itself before the bankers and financiers who share authority with the governments and devise every day new means for the monopoly and control of industry.
"We are marching with rapid strides towards a commercial feudalism and to the fourth phase of our civilization. The economists accustomed to reverence everything which comes in the name and under the sanction of commerce, will see this new order spring up without alarm, and will consecrate their servile pens to the celebration of its praises. Its debut will be one of brilliant promise, but the result will be an industrial inquisition, subordinating the whole people to the interests of the affiliated monopolists."
Albert Brisbane prefaces this wonderful prophecy by these remarks: "In 1805 or 6, amid the preoccupation of war and military politics, he [Fourier] foresaw and described with accuracy the future formation of vast joint-stock companies destined to monopolize and control all branches of industry, commerce and finance, and establish what he called 'An industrial or commercial feudalism'—a feudalism that would control society by the power of capital, as did the old baronial or military feudalism by the power of the sword, and as despotically. Under the dominion of the great barons who leagued together to control the social world there was a monopoly of the then existing wealth, namely, the land and the laboring classes. Now, society having passed out of the military regime, and entered the industrial and commercial, it is threatened with another vast system of monopoly."
He concludes as follows: "This was written seventy years ago [it is now almost ninety years] when public attention was absorbed in military conquests and glory. To-day advanced thinkers on social questions are beginning to see the conquest of the industrial and commercial worlds by the power of associated capital. To-day the new feudalism has more than half entangled society in its meshes, and its complete establishment stares us in the face. What perspicuity to have foreseen so clearly what is now being realized! If prescience is a test of science—if the foretelling of future events is a test of the laws that govern them and from which they are deducible, then Fourier must have discovered at least some of the laws which govern social evolution.
"A vague opinion prevails among men that society is moving onward to its appointed state by what is variously termed the 'force of circumstances,' 'the instinct of the race,' 'the general law of progress,' 'Divine guidance.' These loose opinions are speculative fancies adopted in the absence of real knowledge; whereas the fact is, that society can only reach its true state by the conscious and calculated efforts of human reason under the direction of an exact social science. Men act on this principle when they try to organize any part of the social system. When, from necessity, they are forced to frame political institutions and organize governments, as they often are after revolutions, they do so by conscious calculation and reasoning. True, being without a scientific guide, their institutions are imperfect and arbitrary; yet these efforts show that man recognizes the necessity of calculation and thought in one branch, at least, of the social organism. He knows that to have a government, he must think, plan and devise; but he does not know that the other branches of the social organism are subject to the same conditions, and can only be normally constituted by the exercise of conscious reason guided by scientific principles. Construction and organization—the same in principle in all departments of creation—can only be the work of mind, conscious of its operations, planning with forethought; analyzing, comparing and combining; adapting means to ends and calculating the relations of cause and effect. Instinct cannot organize; Divine Providence does not interfere to do the work of reason; no science is revealed to man; no constructions or other means are furnished him by nature.
"When the human mind shall rise to the conception of the possibility of a scientific organization of society, it will at once undertake, as the work of paramount importance, the elaboration of a system of exact social science. First, however, the laws on which the science is to be based must be discovered and combined into a system that will enable the mind clearly to comprehend and apply them."