PRIMEVAL GERMANS.
Urdeutsch (which we have translated Primeval Germans) is a historical novel, the scene of which is laid in the Black Forest towards the second half of the fourth century. The author, Conrad von Bolanden,[22] says in his preface that he intends it to be the first of a series of three illustrating the action of Christianity on the German people: the state in which it found them, that to which it brought them, and that to which he says they are likely to be reduced by modern infidelity. The story—which is mainly put together from facts of the biography of St. Martin, Bishop of Tours, and from descriptions of ancient German life drawn from Roman and German historians—is interesting as the record of a time utterly gone by, and of a state of barbarism incident to the childhood of nations. Very nearly the same characteristics appear in the earliest chapters of the history of all uncivilized tribes, and a special likeness can be traced between the Teutons of the ninth century and the American Indians of the sixteenth and seventeenth. Sprung from widely different races, and experiencing the effects of Christianity in a very different manner, there is yet a striking likeness in some of the manners and customs, the industries, the opinions, and the few moral axioms of both peoples with which Christian missionaries have made us familiar.
The plot of the story is slight, and has the advantage of not being confused and complicated, as is the case in many modern novels. St. Martin, yet a deacon, is travelling to Strassburg with his servant Eustace (one of the best characters in the book), and stumbles upon a sleeping barbarian, whom he awakens from a bad nightmare by the strains of his harp or lyre. He then asks of the gigantic German what is his errand, and the Buffalo (such names were common among the Teutons) tells him that he is on his return from the famous grove of Helygenforst, where he had been sent by Bissula, the only daughter of the last king of the Suevi, to consult an oracle on the issue of a blood-feud between the two noble families of the Walen and the Billing. She and her youngest brother Hermanric are the only representatives left of the former family, her father and her eleven brothers having all fallen victims to the enmity of the Billing. St. Martin remonstrates with the German (a freedman of the Suevi), and tells him that the true God abhors blood-feuds, and, availing himself of the German belief in one Supreme God, the All-Father, whose reign is to be made manifest after the end of the world and the destruction of the gods Odin, Thor, Freya, Loki, etc., tells Buffalo that he is the messenger of the All-Father, and will save the last of the Walen from their danger and dilemma. The German, by his word and his hand (as was also the custom later in the vowing of feudal homage), constitutes himself the Muntwaldo, or protector, of
the deacon, and they set off to the land of the Suevi. Eustace, formerly a soldier under Martin when the latter was a centurion, strongly objects to this arrangement, and grimly reiterates his certainty that nothing will ever transform the hopelessly barbaric Germans. On their way the party are attacked by four Chatti, a tribe opposed to the Suevi, and Martin forbids Buffalo to fight in his behalf, saying that he will willingly go with the strangers, but in six days will not fail to visit the Suevi. Buffalo goes on his way, and the two Romans are taken to the village of Duke Fraomar, the leader of the Chatti.
Here follows an interesting description of the dress and domestic arrangements of the early German tribes. The duke is not an hereditary chieftain, but a leader chosen by the tribe for his valor and strength, who has collected round himself a personal following or guard, a sort of freebooter’s company—the original, perhaps, of the roving bands of “Free Companions” who played such a conspicuous part in the wars of the middle ages. The dress of the freemen of the tribe consisted mostly of skins and furs, with the head of the animal, whether buffalo, stag, wolf, or bear, drawn like a hood over the head, and the front paws tied under the chin or crossed on the breast. The women wore long, rather tight-fitting garments of coarse linen, with short sleeves and bands of gaudy colors sewed round the hem; the feet were bare. Both men and women wore long hair; it was a sign of free or noble birth, and was plentifully greased with butter, as were also, on some occasions, the bodies of the warriors. The children and the slaves were for the most part naked or only provided with leathern
aprons. The house had but one apartment, which served all purposes: the fire was in the middle, while to one side were bundles of straw and skins, the primitive beds, and to the other a slightly-raised platform, the primitive table and chairs. The men sat or lay on this and ate off their shields, or sometimes off wooden platters. The women served them at meals and filled the drinking-horns with beer and mead. Besides these horns, human skulls—those of enemies slain in battle—were used as goblets, and these, together with the skulls of sacred horses and the horns of stags, adorned the walls of the dwelling. There was also generally a wooden chest, clumsily fashioned, containing the clothes of the family. The women, children, and slaves ate round the hearth after their lords, and while these were gambling with dice. The passion of gambling seems to have been an inveterate one, and a man would often stake his all, including wife, children, and slaves—sometimes even himself. If he lost, he was reduced to the condition of a slave. The walls of the house were black and glistening with the smoke of the mighty and continuous fires, and there is no mention of even a hole in the roof as an outlet. St. Martin and his servant are introduced into this wild interior just after the Duke Fraomar has been winning house, lands, slaves, cattle, and even his wife, from a freeman of the “hundred.” The strangers are made welcome and become the guests of the duke, which implies that henceforth their persons are sacred, as nothing was more shameful in the eyes of the Germans than to break their word or infringe the rights of hospitality. Eustace, however, looks ruefully on the evidences
of good-will tendered him in the shape of a kind of oat-broth, seasoned with the primitive German preparation of salt, which (Pliny is responsible for the statement) consisted of charcoal made of oak or hazel, impregnated when hot with the water of salt springs; the black morsels giving the same odor to the broth with which they were mixed.
Duke Fraomar, who has a promise from Odin’s oracle to help him in a foray against the neighboring Suevi, provided he does not attack them before the “ninth full moon,” is rather uneasy at having these strangers, who are under the protection of his enemies, brought to him, in case anything untoward should happen to them, and the Suevi fall upon him to avenge them, before the charmed time. The next day one of the freemen takes the saint and his servant round the settlement; and the author here introduces an account of the old German division of property in a “hundred,” or community of one hundred freemen, each possessing the same quantity of ground, and each obliged to render military service to the head of the tribe. The agricultural economy was by no means contemptible. Ploughed land and land overgrown with bushes alternated in lots, and each was cultivated during six years, then allowed to lie fallow six more. Manuring was unknown, chiefly because the animal manure was used as a safe and warm covering to the earth caves where the grain was stored in winter, and where not seldom the owner and his family also took refuge from the cold. Each freeman had his stables, his slave-huts, and his brewery, the latter being generally a cave in a rock furnished with one or two mighty caldrons.
At the end of this inspection of the “hundred” (such a division exists still in England, though far enough in spirit from the ideal of the free Teutons) the strangers come upon a terrible scene of cruelty and superstition.
The “journey to Walhalla” was the poetical title given to the immolation of aged and wealthy persons of both sexes, who, instead of being allowed to die a natural death, were, according to the ancient custom, first killed and then burned with their possessions, with an accompaniment of religious ceremonies. A pile of wood was raised, and the victims, stupefied with beer, laid thereon, with one or two slaves who were to wait upon them in the halls of Odin; for the Germans believed that no one who died a natural death went to Walhalla, but endured torments and shame in hell. Men and women, therefore, willingly allowed themselves to be killed, and often committed suicide as another means of reaching Walhalla. On this occasion two old men and a woman were to be immolated. A ludicrous dispute occurs here between one of the men and his son, who grudges him two slaves as his servants in Odin’s hall, whereupon the father announces his determination to live rather than go to the other world with so paltry a following. This settles the question, and the son gives up the second slave. A great deal of drinking and a sacred chant by the priest of Odin precede the butchery, and the victims are each killed by one blow of “Thor’s hammer,” wielded by a freeman deputed to this office by the heathen priest. The worst part follows. Just as the pile has been set on fire an infant is thrown on, the child of the woman whom the duke won the
night before at dice. The indifference of the mother at the order for this barbarous execution seems to us rather overdrawn. Human nature is human nature the world over; and if there is one feeling more obstinately ineradicable than any other, it is the feeling of a mother for her child—or, say, in the very lowest possible scale of civilization, of a female for her young. Even though infanticide is common among most heathen nations, and was certainly not unknown among the early Germans, it is rather an exaggeration on the part of the author to represent the mother herself in this case as utterly and absolutely indifferent to the child’s fate. While their guide is busy drinking among the spectators of this scene, Martin and Eustace penetrate the sacred grove, round which is drawn a cord, which no German would have passed with unbound hands. Unknowing of this custom, the strangers enter the wood and gaze on the human skulls and skeletons, the bloody skins and the sacred horse-skulls, hung on the branches of the trees. The priest soon discovers their presence in the holy grove, and threatens to kill them on the spot, but is restrained by the duke’s messenger, their guide. He afterwards goes to the duke and demands that the law shall be carried out, which, for such a sacrilege, decrees that the profaner of the holy grove should lose his right hand and his left foot. Fraomar, thinking of his plan for attacking the Suevi at the ninth moon, and not before, hesitates to consent to the priest’s demand and seeks to protect his guests.
Meanwhile, the story goes on to follow Buffalo to the house of the Walen princess Bissula, who, though a heathen, has been in Gaul and had some intercourse with the Romans
and a German Christian sovereign family called the Tribboki. Her dress and dwelling are described as much embellished by Roman arts and many degrees removed from the ancient German simplicity. But, though outwardly less a German, she is at heart an uncompromising adherent of the old customs of her fathers, particularly of the blood-feud. She lives for the sole purpose of avenging the death of her father and brothers; and, indeed, her stern determination is the only circumstance of the book which can be called a “plot.” Withimer, the son of the king of the Tribboki, is her lover and her suitor, and comes to her house to offer himself as her husband. He is a Christian and hopes to convert her also, but the terrible blood-feud stands between them. She loves him as passionately as he loves her, but refuses to marry him unless he will swear to take upon himself the duty of revenge against her enemies, the Billing. This, as a Christian, he cannot do, and hence ensues a hard struggle between his love and his conscience, in which the “baptized heathen,” as the author calls him, very nearly breaks down and forswears the faith. Bissula, on her side, is still more determined, and once even attempts suicide by throwing herself in the way of a wild beast while out hunting, saying, as she does so, that she can more easily give up her life than her love, but that her honor is yet dearer to her than her love. Various devices are resorted to by Katuwald, the young chief of the Billing, the hostile family, to end the blood-feud by marrying Bissula, with whom he is in love; and the author now introduces the “Thing,” or assembly of the people, the primeval parliament. This took place
in a circle surrounded by trees, on which the freemen hung their shields and helmets. A rock, sacred as a kind of tribunal, stood in the centre, and round this stone benches were ranged, on which sat the representatives of the several hundreds. The oracle which Buffalo had been sent to consult had returned the answer, “Let the Thing judge the cause,” the priest who represented the deity having been bribed by the Billing prince to send this answer. Bissula, with her lover, appears at the assembly; but before their coming a lesser court of justice is held for the adjustment of local claims, which gives us an opportunity of reviewing some curious customs of the ancient Germans.
For instance, the value of human life in the case of a slave is shown in two “cases” which come up for arbitration. A slave—but the son of a free father, and a freeman himself by birth—secretly marries a freewoman, and, on her father’s discovering the connection, the choice is given her of killing her husband with her own hand or of being herself degraded to slavery. A sword and a distaff were offered her; if she chose the former, she was free, but was forced to plunge it in the man’s breast; if the latter, she became a slave. There were two other possible means of settling the question: the father had the right to kill her, and the owner of the slave might give him his freedom. In the case in point this last was the happy solution of the problem. Another difficulty arose in the case of damages claimed by a freeman whose neighbor’s tame stag, trained for hunting purposes, had broken into his fields, killed a dozen head of cattle and two slaves, in return for
which he himself had shot the stag. The latter was declared by law to be of a greater value than the two slaves, and a fixed rate of compensation was adjudged, which completely satisfied both parties. From a heathen point of view, considering that both men and stags were “chattels,” it cannot be wondered at that the latter were thought most valuable; for the market was over-stocked with slaves, who might be had any day during a foray, while “domestic” stags were very hard to train, and required to be taught some years before they could be of any use to their owners.
When Bissula makes her appearance, the gathering of the people resolves itself into a “Thing,” and she and her enemies, the five sons of the noble Billing Brenno, take their place by the rock. Hermanric’s absence causes some wonder and annoyance, but Marcomir, the umpire, nevertheless begins the session. Katuwald boldly proposes to end the feud by marrying Bissula, who openly and contemptuously refuses his suit, whereupon a great tumult arises and Hermanric rides into the circle, a bloody head dangling at his saddle-bow. He recounts his exploit—how he, though not yet invested with a man’s weapons (as the rule was to entrust neither sword nor spear to a youth under nineteen), forced the aged Brenno, who had stayed at home, to fight him in single combat, the Billing armed with sword and shield, and himself only with a club. The trembling slave who follows him corroborates his story, and Katuwald, already sore from Bissula’s proud refusal of his love, looks upon the youth with a significant and angry eye, and at last leaves the council, having publicly asked to be told the law of compensation for
carrying off another man’s wife or betrothed. Affairs stand thus with the Suevi, while the story returns to Martin in the hands of the Chatti.
An assembly of the freemen of this tribe is held to discuss the question raised by the priest, as to Martin’s punishment for invading the sacred grove. This takes place the same day that Buffalo goes in quest of his friend, and he arrives in time to be present at the gathering. Duke Fraomar is anxious to save the strangers—not for their own sakes, but for fear of precipitating the attack on the Suevi before the propitious time appointed by the oracle. At last Martin proposes an ordeal such as, since the days of Elijah, has often been resorted to to decide rival claims to truth. A few chosen representatives are to accompany him and the priest to the shrine of the heathen gods in the forest, and the Christian and the priest are both to call upon their gods to show themselves. Here follows a description of the shrine—a building of wood beneath a gigantic oak-tree. Within are kept “Thor’s hammer” and “Tyr’s sword,” and the car of the goddess Hertha, the Cybele of Teutonic mythology, or simply the Earth-mother. Into this car she was at times supposed to descend, when a yoke of cows was harnessed to it, and it was covered with a white cloth, and thus drawn solemnly through the “hundred.” After these processions, the car and cloth were washed by slaves in a pond, into which the latter were afterwards thrown and drowned. The statue or figure of the goddess was erected in a huge crack of the sacred tree, and her grim, enormous head, with staring eyes and yawning mouth, black with clotted blood, crowned
a clumsily-carved block, without either arms or legs.[23] Horse-skulls and white horse-skins (the priest was also clad in such skins), human skulls and skeletons, dogs’ heads and skins of wild beasts, hung from the branches of the sacred tree, which might have sheltered a regiment. Near the sacred car stood a stone altar encrusted with blood. The priest carefully placed the Christian stranger within easy reach of his arm, and distributed the others, the duke, the Sueve Buffalo, and the wise men of the hundred, where they could not see his movements. After his prayer, he was preparing to swing the hammer so as to reach the saint’s head, when Buffalo, suspecting foul play, stole quietly forward and called to Martin to shift his position. Martin simply bade his companions, who, like himself, had their hands securely bound, rise up and lift their hands free from the cords. The fastenings fell off and the heathens stood in awe, waiting for his words. This, says the author, is word for word from St. Martin’s biographer, Sulpicius Severus. Then came a crashing noise, and the lightning fell on the priest, killing him instantly, while the mighty tree was rent in pieces and fell to the earth, carrying in its fall the idol, temple, altar, and car, which disappeared under its burning branches. With awe and terror Fraomar and the Chatti besought the stranger, as a terrible magician, to leave them and not work them any more mischief. The saint sorrowfully complies, grieving that the true God had not yet conquered their hearts, though his might had been shown in such a way, and goes his way with Buffalo to the Suevian settlement. Here
he takes up his abode in a cave, in front of which is a spring called Odin’s Spring, and in which the Germans bathe their new-born children and give them names. Meanwhile, Withimer, the Christian, struggles with his love, and Bissula, the proud, beautiful heathen princess, still refuses to marry him unless he will undertake the duty of avenging her murdered father and brothers. St. Martin reasons with both, and at last prevails with the former to give up his love for the sake of his conscience; but having painted the evils of ingratitude to God and of eternal damnation in vain, he at last conquers the youth by reminding him that, as a German, it would be an indelible disgrace to him to forswear himself by breaking his baptismal vows. Bissula mourns his sudden departure, which she attributes to a messenger having recalled him during her absence, and turns her attention to preserving her last remaining brother from the hatred of the Billing. This she does by resorting to the charms of the Abruna woman Velleda, a priestess said to be hundreds of years old, and to possess marvellous powers, as Circe of old, to change men into stones, trees, and animals. She is, however, not a witch, but the enemy of witches; and here follows a terrible account of the cruelties and absurdities to which the belief in witches led in those times, and, indeed, in all times. Châteaubriand’s[24] beautiful Gallic Velleda is a very different character from this hideous old hag of the Black Forest. Though not a witch, she has, in Bolanden’s book, all the conventional “properties” of one in the shape of a talking raven and two snakes entwined round her
neck and arms. She promises Katuwald to give Bissula a love-drink, to turn her heart from Withimer to himself; and by a charm, consisting of a piece of skin inscribed with mystic characters, she promises to Hermanric invulnerability against “sword and spear.”
St. Martin, in the meanwhile, has managed to gather an audience of children, whom he instructs in the truths of Christianity and teaches to behave according to Christian morality, not forgetting also to induce them to clothe and wash themselves regularly every day. Some of the parents also join his catechumens, but the greater part still look upon him as an impious contemner of the gods and a powerful magician The priest of this “hundred” once tries to entrap him at the head of a crowd of infuriated Germans, but the saint mildly and logically drives him into contradictions which are evident even to his unlearned hearers. On this occasion the two accounts of the creation, the Biblical and the Teutonic, are set side by side. The defeated priest retires, but only to plot further mischief; and the scene changes to a German wedding, which forms a very interesting chapter. Girls of an age and willing to be married usually wore several little bells in their girdle, and it was allowed to any freeman to carry them off, provided he afterwards loyally paid the stipulated price—two fat oxen, a caparisoned horse, two slaves, a sword, a spear, and a shield—to the bride’s father. The bridegroom’s dress was that usually worn by freemen on state occasions, and of course the full complement of weapons was indispensable. Falk, the bridegroom, is represented as wearing a magnificent bear-skin, with the head drawn over his own as a hood. The bride, besides
her linen tunic or undergarment; wore also a cloak of Roman manufacture and of gaudy colors. The whole kindred of the bridegroom accompanied him with horns, pipes, and a kind of cymbals to his father-in-law’s house, and the oxen, etc., were led by the slaves. The father performed the ceremony, and Falk swore by “sword and spear” to hold his wife in all honor and truth. The father put a ring on the bride’s finger and bade her remember that, although her husband would be allowed by ancient custom to take other wives if he pleased, she herself would nevertheless be bound to the most unswerving fidelity; and, giving her two yoked oxen as a wedding present, told her that as these two drew one car, so husband and wife were bound to share and carry together the burdens of life.[25] The shrill music of the horns and clashing together of weapons accompanied the approving hurrahs of the two families, and Falk now led his wife home. From the door of his house hung a naked sword—the “marriage sword”—a warning of the doom that follows the least infidelity; and on going in the bridegroom led the bride three times round the hearth, saying: “Here shalt thou stay and watch as housemistress in chastity, prudence, and industry.” A free-woman of the husband’s kindred then brought a bowl of water and washed the bride’s feet, after which the bride’s father dipped a linden-branch in the same water and sprinkled the bed, the domestic utensils, and the relations of the bridegroom. A wooden platter full of honey was then handed to him, and, as he anointed the bride’s mouth with honey, he said these words: “Let thy mouth always
speak sweet words to thy husband, but no bitter ones.” After this ceremony the bride’s head was wrapped in a cloth, and she was led to the closed door of the dwelling, and in succession to those of the stables, the grain-store, and the slave-huts, each of which she struck with her right foot, while the women showered handfuls of wheat, oats, barley, and beans on her head, during which rite the father said to her: “As long as thou governest thy house with industry, so long shalt thou not lack the fruits of the earth.” Falk now took the cloth off his wife’s head and kissed her, and all the family followed with their congratulations.
The expected presence of Bissula at the banquet had led to a departure from the ordinary German usage, and a table had been prepared for such as would sit at it during the bridal feast. The king’s daughter, when she came, brought a much-valued present, one which German housewives of the present day rate as highly as their gigantic ancestresses of the days of old—a store of home-spun linen. After the banquet, a wild dance was performed in honor of the young couple. Tacitus gives an account of it: The young men assembled in a crooked double line, half of them holding naked swords and the other half spears, held forward, crossing each other. Four or five youths, entirely naked, now began a skilful dance, threading their way with incredible quickness between the shining weapons. The Scotch sword-dance is thought sufficiently clever nowadays, but what is it compared to the real danger, and the opportunity of showing dexterity as well as courage, which this ancient German custom offered? This game was accompanied by the shrill blast of horns
and pipes and the hoarse shouting of the excited spectators. Another drinking bout followed this exploit, when, as the day began to fade, the priestess Velleda made her appearance. And now a natural phenomenon was added to the strange scene—a partial eclipse of the moon, which the Germans explained as the struggle between the moon and the giant wolf Managarm, a half-divine creature, who feeds on the bodies of the dead and now and then hunts and pursues the heavenly bodies. As the shadow grew less and the moon’s light broke forth again, the guests clamored and clashed their arms together, crying out, “The moon wins! the moon wins!” as if encouraging human combatants. During this confusion Katuwald, the Billing chief, emboldened by the love-potion which Velleda has given Bissula to drink, attempts to carry her off; but the maiden, strong as the women of giant growth of old Germany ever were, wrestles with him and overcomes him, bearing him in her arms into the midst of the assembled guests. Most of the authorities quoted by Bolanden go to confirm the facts of the extraordinary strength of the women of that time, their stature of six and often seven feet, and of the custom prevalent among the Germans of teaching young girls to wrestle and throw the spear like the men.
The next scene of primitive life in the Black Forest is the doom of the adulteress, a wretched, guilty woman being driven naked through the “hundred,” pursued by all the free-women, each armed with long whips and small knives. This was the common punishment decreed for such offences. A human sacrifice to the gods of Walhalla is also portrayed in vivid colors: the Chatti
immolate a slave and two oxen as a propitiatory offering before their foray against the Suevi; and one more example of German manners and customs is afforded by the funeral of Hermanric, Bissula’s brother, whom the Billing Katuwald has slain with an arrow. This is gorgeously described: the car, drawn by six horses, contained the corpse and was adorned with endless plate, jewels, rare stuffs, and articles of Roman workmanship of great value; the horses’ heads were wreathed in oak and ash garlands; three fully caparisoned horses and eight gorgeously-arrayed slaves, the special servants and companions of the deceased, followed the car and were destined to be struck dead and burned with their master. Marcomir, the umpire, pronounced a funeral oration, and the priest’s deputy had lifted the sacred hammer to kill the first slave, when a strange whirlwind began to shake the forest around the funeral pile. Trees were uprooted, the wind tore and howled through the branches, thunder and lightning added their terrors, and the Suevi stood rooted to the ground in awe and amazement. St. Martin is seen in the distance advancing towards them at a miraculously quick pace, and as he comes nearer the storm-cloud is just seen passing away, while the sun breaks forth again. The cry of “The sorcerer!” is raised, but Buffalo cries out, “He is no sorcerer, but a holy man,” and, breathless, they all watch the saint.
Here the author again draws on Sulpicius Severus for a signal miracle—nothing short of a raising from the dead. St. Martin commands the dead Hermanric to arise and live; the youth starts up and clings to the saint’s mantle, while the bystanders are dumb with fear and awe.
He comes forth, and, mounting one of his horses, seats his deliverer on another and rides away with him, bidding his sister believe in the almighty and only God of the Christians, and telling his slaves that as they were to have followed him into Walhalla, so he expects them the next day at the saint’s abode, to follow him in the new way of life he has at last discovered. The end is easy to see: Bissula becomes a Christian, renounces her hatred against the Billing, and receives baptism with hundreds of her relations and slaves, to all the latter of whom she and her brother give their freedom and certain necessary possessions—in fact, almost portioning out their estate between them. Bissula then marries Withimer, and they spend their lives in trying to spread the light of the Gospel among their fellow-countrymen, while Hermanric follows St. Martin and becomes a monk in one of the first Frankish monasteries.
Among the most natural characters in the book are Eustace and Buffalo, who delight the reader with their various shrewd sayings and their dog-like fidelity to St. Martin. One or two curious facts have an incidental place in the story; for instance, the derivation of the modern German word for grandson—Enkel—vouched for by Simrock, and which is a survival of the old custom of reckoning the two nearest degrees of relationship by the two joints of the leg; the knee signifying the son, and the ankle the grandson.
A very good point is also made in Withimer’s spiritual probation, his penance in the cave with St. Martin, and his meekly submitting, after a terrible struggle with his own pride and passions, to receive a scourging from the saint, and to cut off his
golden, flowing hair, the outward badge of his sovereignty. His victory over himself and his true humility are very beautiful. In the baptism scene it is interesting to be reminded of the old formula of the questions addressed to the catechumens, of which the following are specimens:
“Forsachis [renouncest] tu diabolæ? … End ec [and I] for sacho allum diaboles workum [works] en wordum [words] Thunaer ende woten ende [and] allein them unholdum [unclean] the ira genotes [companions] sint.… Gelobis tu [believest thou] in got alamehtigan [Almighty] Fadaer [Father]?”
We meant to have spoken more at length of the mythology of the Teutonic races, but have no space for the subject. The authorities Bolanden has followed are Tacitus, Grimm, and Arnkiel. Concerning history, manners, and customs he quotes Julius Cæsar, Tacitus, Procopius, Strabo, Pliny, Schmidt, Simrock, Wirth, Heber, Cantù, Ozanam, and Arnkiel. For the traditions of St. Martin’s life Sulpicius Severus, his deacon, friend, and biographer, is the authority. We should like to give an example of the poetry of the ancient Germans; but as the Nibelungenlied is accessible to every scholar and widely known even to the ordinary reading public, no specimen of inferior war-hymns would be worth drawing attention to. We will conclude by a beautiful description of the simplicity and humble appearance of a holy bishop of the fourth century, Justinus of Strassburg, and who, as well as St. Martin, had a high opinion of the grand “raw material,” ready to the hand of Christian workers, in the brave, truthful, loyal, hospitable, even if cruel and uncivilized, Germans of the “forest primeval.”
Bolanden says: “The simplicity of the bishop reminded one of the apostolic age. He bore no outward sign of his high rank, and his only garments were two tunics of white wool, one long with long sleeves, and another, sleeveless and short, over it, while over all hung a cloak of Roman make. His feet were shod with sandals. His black beard hung low over his breast, while a ring of whitening hair encircled his bald head. His features were thin, as if with fasting and mortification, his glance calm, and his demeanor humble; while his hands, used to toil, were extraordinarily strong, for he followed the example of St. Paul, who refused to be a burden upon any one.… For precisely the most pious and holy of the bishops of the Frankish country gave themselves to manual labor, to give a good example to the Franks, who shrank from work as from a shameful occupation,… and this, too, by no means to the prejudice of the vineyard of the Lord. On the contrary, those self-denying men, indifferent to life, seeking no earthly honors or distinctions, thinking only of the service of God, were the pillars of the
church and the most fruitful signs of her progress. Neither did they acknowledge the golden fetters of kings, which hinder the working of Christ’s messengers. They were free in their sacred ministry, and God’s protection accompanied them in their hallowed work.”
Bolanden’s book has, of course, an arrière-pensée, which is so evident through the story that it rather spoils the mere literary value of the book, as “a purpose” more or less cramps any literary production. But, as a clever contemporary says, “In the hot theological controversies of the present day it is hard to treat any subject, even remotely connected with ecclesiastical history, without betraying a ‘tendency.’” Bolanden is outspoken enough as to his, which has for object the present Prussian laws against religious freedom. But we think we may safely say that the first book of the series will be the most original and interesting, illustrating as it does a period so little known and not yet become, like the middle ages, the hackneyed theme of every novelist, from first to fifth rate, of every civilized and literary European nationality.
[22] Conrad von Bolanden, a brief sketch of whose life has already appeared in these pages, requires no introduction to the readers of The Catholic World, who will know him best as the author of The Progressionists, Angela, The Trowel or the Cross, etc.
[23] This reminds one of the Aztec war-god Quatzacoatl.
[24] Les Martyrs, Châteaubriand.
[25] Tacitus, Germania.
SACERDOS ALTER CHRISTUS.[26]
The priest, “another Christ” is he,
And plights the church his marriage-vows;
Thenceforth in every soul to see
A daughter, sister, spouse.
Then let him wear the triple cord
Of father’s, brother’s, husband’s care;
In this partaking with his Lord
What angels cannot share.
O sweet new love! O strong new wine!
O taste of Pentecostal fire!
Inebriate me, draught divine,
With Calvary’s desire!
“I thirst!” He cried. The dregs were drained:
But still “I thirst!” his dying cry.
While one ungarnered soul remained,
The cup too soon was dry.
And shall not I be crucified?
What though the fiends, when all is done,
Make darkness round me, and deride
That not a soul is won?
God reaps from very loss a gain,
And darkness here is light above.
Nor ever did and died in vain
Who did and died for love.
1871
[26] St. Bernard.
LABOR IN EUROPE AND AMERICA.[27]
There was a time, not far distant, when men thought they had found in the United States of America the sovereignty of labor. It was the boast of its people that there were no American paupers. The working classes looked with something like contempt upon the condition of their fellow-laborers in Europe. Here was the land where every man’s independence rested in his own hands and his willingness to labor. No day should come when an honest day’s work would not earn, not bread alone, but a home—an American home. This was the time when the followers of Boone were disclosing to wondering eyes the virgin richness of the Ohio and Mississippi valleys; when, later, adventurous spirits led the way over the Rocky Mountains to a new western empire; when, close succeeding, California opened its Aladdin’s caves, not to the lash of kings or tyrants over toiling slaves, but to the picks and pans of free labor. Yes, here at last was found what the poets and philosophers of Greece and Rome had only dreamed of—the ideal commonwealth, a golden age. Thus had a free republic, established in the richest and grandest territory the sun shone on, conquered at last the problem of ages, and labor stood the peer of capital—nay, aspired to be its master.
It was claimed not only that a particular form of government had achieved those economic results, but that it was capable of maintaining them indefinitely. Politics bade defiance to political economy.
Is this state of things true of to-day? In part, yes, it may be answered. Looking at the comparative independence and comfort of the great masses of the working classes of this country, noting that intelligent zeal for personal liberty which pervades them, much reason for congratulation still remains. But the pressure of those social conditions affecting labor in other countries is beginning to be seriously felt. The reserve forces of capital are coming up. The “salad days” of the nation are over. It has grown to manhood, and, growing thus, has met the harsh experiences inseparable from national as from individual life. It begins to feel the burdens of maturity, and to be harassed by its anxieties. Labor has met war, its wild fever, its deadly collapse; labor has met debt, the second and costlier price of war, sucking out the life-blood after the wounds of battle have been stanched; and, lastly, labor has met capital, which, like one of those genii described in the Arabian tales, rises portentous to its full strength and stature out of the smoke of war and the shadow of debt. These two forces, labor and capital—which, to borrow an image from the ancient myths, Ἀνάγκη or Necessitas seems to have linked together in iron bonds—mutually hostile
yet inseparable co-laborers in the work of human progress, are preparing to try their strength in the New World as they have done in the Old. The first murmurs of that contest which it was deemed republican institutions could for ever avert are plainly heard. Daily observation shows that the laws governing the accumulation of wealth elsewhere—increase stimulating increase in a geometrical ratio—are not suspended here. “The rich are growing richer, the poor poorer.” Any of the great daily newspapers need only to be looked at from week to week and month to month to find the growing record of strikes, the agitation of labor, the increase of pauperism. The glory of the country, its greatest source of prosperity, has had in it an element of weakness. That rich and wide domain, which invited immigration, postponed, but has not been able eventually to stay, the aggregation of surplus labor—especially on the two seaboards—which everywhere becomes the bond-slave of capital, and fights its battles against free labor. In a word, politics, the barriers of merely political pronunciamientos, have yielded in the United States, as elsewhere, to those primal laws of supply and demand which govern the wages of labor. We are assimilating to the economic conditions of Europe. A revolution has taken place during the course of the last quarter of a century in the industrial features of this country. The flux and reflux both of labor and capital between America and Europe are instant and inevitable. Henceforward the contest between them will be fought out on the old conditions, little or not at all affected by political or—what is the same thing—sentimental considerations.
Here, then, is a problem for the statesmen of this age widely differing from that which engaged the attention of the fathers of the Constitution, yet like it in this: that the successful solution of each aims at the amelioration of the condition of mankind. One was political; the other is, and will be, social, and may be regarded as a sequel to, and complement of, the first.
Must we sink into the old ruts along which labor has slowly and painfully dragged its burdens for ages in Europe? Is there no help for this Sisyphus? Must the stone roll down the hill again, after having mounted so near the top? Or is it possible that the light which the founders of this republic set up as a beacon for the political regeneration of mankind one hundred years ago may be rekindled in the same land in a succeeding age to lead the way to the regeneration of labor? It is a task for the highest, the most Christian, the most Catholic statesmanship. The church, faithful to its great rôle of emancipator or manumitter, which it took up, in advance of the age, in the darkest eclipse of the declension of the Roman Empire, and has never since abandoned, will be found again in the van of this movement. Labor and capital, which, left to themselves, would rend each other, may find in its arbitrament a truce—peace—harmonious working.
Is the hope that this republic shall be the first to utter to Europe and the world some grand maxims in social economy, as one hundred years ago it did in politics, chimerical? By its realization we shall be able to avert from this country the atheistic commune which is threatening to ravage Europe, or to meet it and defeat it should it come.
Wise action must be the result
of good information. Such a work, therefore, as this of Dr. Young’s on Labor in Europe and America is a valuable auxiliary to those who like to know what they have to deal with before moving in any matter. It is a bulky volume of over eight hundred pages octavo of closely-printed matter; but it is not so appalling as it looks, the number of countries surveyed and the diversity of the conditions of labor presented making it interesting even to the general reader. Dr. Young’s position as chief of the United States Bureau of Statistics has given him exceptional advantages and facilities for obtaining information in the preparation of such a work, and it is fair to say that he appears to have availed himself of them with great industry and ability. It is, in fact, the work of a specialist who is devoted to his subject, and is therefore primâ facie worthy of attentive consideration. Nor does it fail in great part to make good its pretensions. Yet it has all the faults of the current works of the infant science of statistics. It jams everything into columns of tabular statements, and seeks to draw infallible averages and wide-sweeping deductions from them which cannot be always sustained on closer scrutiny. Observation is everywhere too limited, the conditions of society and of individual existence and labor too minutely diversified and shifting, to be toted up like a sum in addition by a calculating machine. Were we to listen to the statisticians, however, we would displace the Pope and put them in his chair. They would feel quite at ease there, and the infallibility they shake their heads at in Pio Nono would fit them to a charm. Like the jailer in Monte Christo, they would blot out all individuality and number every one and everything
1, 2, 3. But man is too stubbornly self-willed ever to be made the term of an equation.
How different, how inferior, such a work as this, for instance, of Dr. Young’s—comprehensive and well digested as it truly is—to any one of his great namesake’s in the last century, Arthur Young, who, more justly than M. Adolphe Quetelet, deserves the title of the “father of modern statistics.” One is like the Turkey carpet that Macaulay speaks of in his criticism on Montgomery, which contains indeed all the colors that are to be found in a masterpiece of painting, but is fit only for its own uses; the other is a picture instinct with life. The old method of personal, detailed, and necessarily limited observation, while it excelled in picturesqueness, gave at the same time solid, accurate, special information which the hasty generalizations of the present day too often miss. The latter confuse the mind by their immense array of figures.
Again, Dr. Young has given, we think, a disproportionate share of attention to Europe, Asia, and even Africa—occupying in all over seven hundred pages with his account of labor in those countries, while he handles the subject in the United States and Canada in just one hundred pages. His explanation is that his work is intended chiefly for circulation in the United States, but this explanation is unsatisfactory. His long introductory history of labor from the remotest times, compiled, as it plainly is, from the works of European scholars within everybody’s reach, and his view, chiefly at second hand, from the reports of American consuls, of the state of labor in Europe, are manifestly inferior, both in interest and authority, to the copious original works of the
statisticians of particular foreign countries; while his history of American labor and presentation of its existing conditions, which ought to have given its real value to his work, are extremely meagre and superficial. His own tour through the manufacturing centres of England and the Continent appears from his statements to have been of too flying a nature to yield any very authoritative results. But we wish it to be distinctly understood that while the plan of Dr. Young’s work, and, in some respects, its execution, appear to us defective, we are by no means disposed to undervalue the great utility of what he has accomplished in thus presenting to the American reader in compact form a survey of the history of labor down to our own times. It is only from a study of the subject in its widest aspects that an intelligent comprehension of the factors of the problems before us in America can be arrived at.
Dr. Young begins by a review of the origin of slavery and gradual development of wage labor, following its thread through the rise and decline of the ancient empires of Egypt, Greece, and Rome. The conquest and carrying off of alien races for the uses of manual labor, while their conquerors followed the profession of arms, was the most fruitful source of slavery in ancient times. This species of slavery is still found in Africa. It was long ago extinguished in Europe. It was crippled in America by the suppression of the slave trade, and has finally disappeared in the United States by the emancipation of the negro race. On the other hand, we have never had in this country the predial slavery which is bound to the soil and digs the ground it originally sprang from, of which the last
great example is vanishing from Russia under the benignant edicts of Alexander II. But there is no doubt that that form would have developed itself in the United States from negro slavery if the distinction of color could have been annihilated. It was already tending in that direction when the war intervened.
We must pass over Dr. Young’s account of labor under the feudal system, but we cannot help noting the prejudice he seems to share with the vulgar against the monks. To read his pages, one would necessarily be led to infer that the clergy were among the worst oppressors of the poor; that they ground their unhappy serfs, and were the allies of the nobles and military commanders in keeping down the working classes. That all this farrago of calumny is directly the reverse of the truth is now so universally admitted by students of those ages that it is needless to enter into the question, nor would our space permit us to do so. It will suffice to quote Hallam, who, while opposed to the principles upon which monasteries are founded, calls those of the middle ages “green spots in the wilderness where the feeble and the persecuted could find refuge.”[28] And again, speaking of the devastation of immense tracts by war, he says: “We owe the agricultural restoration of the great part of Europe to the monks.”[29] It is singular that such testimony is omitted by Dr. Young. It would be still more singular if it had escaped his observation. His admissions are as ridiculous as his omissions. In a foot-note of a single line, which is lost in the midst of two chapters on the subject, he says: “It is admitted that the abbots
were most indulgent landlords.” This is as if a writer on the woollen manufacture of the present day should devote a hundred pages to the knitting-needles of the old women in our country towns, and inform his readers in a one-line footnote: “Steam machinery was also used in this age in the manufacture of woollens.” The monastery was as distinctively the economic feature of the civilization of the middle ages as the steam-engine is of our times. Each played the same part in its development. It is just as easy to be blind to one as to the other.
Passing over the period included between Elizabeth and George III., and the early days of what Dr. Young aptly terms the “era of machinery,” we come down to the consideration of the organization and prices of labor, the rates of wages and cost of subsistence, and the habits of the working classes in England at the present day. These are fruitful themes, and are treated of in detail. We will endeavor to present a few items of comparison, from the statistics given in connection with them, with those afforded later in the case of the United States.
What we have said about the change that has taken place in the conditions of labor in the United States is shown by Dr. Young’s account of the trades-unions of the United Kingdom. Instead of, as formerly, maintaining their position on a totally different and higher plane than European workmen, American mechanics now take the law, in many cases, from English organizations. For instance, the “Amalgamated Society of Engineers,” a union including machinists, millwrights, smiths, and pattern-makers, and numbering at the close
of 1874 about 45,000 members, had 30 branches in the United States at the end of 1873, with an aggregate membership of 1,405. These branches were spread over every manufacturing city of the first or second class in the Union. Five branches were established in Canada. Some idea of the power of such a society, apart from its mere roll of membership, may be gathered from its annual statements of the account of its accumulated fund. Its balance on hand at the close of 1873 amounted to £200,923 1s. 6¾d. Its expenditure during the same year amounted to £67,199 17s., 5½d., including such items as telegrams, banking expenses, delegations, grants to other trades, parliamentary committees, gas-stokers defence fund—disclosing, in fact, all the incidents of a powerful and active organization.
The “Amalgamated Society of Carpenters and Joiners” has 265 branches, 14 of which are in the United States. The membership, however, appears to be small in this country, numbering only 445 men. The governmental organization of societies of this class is very elaborate and centralizing in character. Monthly reports are received from all the branches, including those in the United States. For instance, the monthly reports of the Amalgamated Carpenters’ Society for January, 1875, from the United States, represent the state of trade as “bad,” “dull,” or “slack,” with the exception of San Francisco, where it is reported “good,” and Newark as “improving.” Although no data are here given, it is not to be doubted that this system of reports will be, or has already been, extended to such organizations as the “Miners’ National Association,” numbering 140,000, and the National
Agricultural Laborers’ Union, numbering 60,000, thus seriously affecting the immigration not only of skilled but of agricultural labor. In fact, we are already aware that personal reports have been made by Joseph Arch and others, some of them not favorable. The formidable character of the trades-unions of Great Britain is seen by the mere statement of their aggregate membership, which Dr. Young estimates, with all deductions, at 800,000 in January, 1875.
The question of strikes in England is too large a one to be entered into here. Dr. Young gives a brief history of the great Preston strike of 1836, of the Nottingham, the Staffordshire Colliery, the Pottery, and the Yorkshire strikes, all of which proved unsuccessful after terrible suffering on the part of the workmen and great loss on both sides had been endured. A short account is also given of the unsuccessful “Amalgamated Engineers’” strike of 1851-52, and the protracted engineers’ strike on the Tyne, 1871-72, for the nine hours’ system, which resulted in a compromise. Experience has demonstrated of strikes, 1st, that they are usually unsuccessful; 2d, that they lessen the employer’s ability to maintain even the wages paid before the strike, by giving an advantage to his competitor in other countries which he cannot always recover; 3d, that where they are fought out to the end they cause suffering and develop disease in the weak, and in women and children, which no wages can pay for or cure; 4th, that they deteriorate the character of the men engaged in them by promoting a feeling of lawlessness and desire for stimulation even among the best disposed; 5th, that, even if successful, there is a greater dead loss in money spent than is
recouped by the advance gained in wages. These conclusions are now beginning to be so well understood in England—where, from more perfect organization, strikes are larger and cost more to both parties than in the United States—that the chairman of the Trades-Union Congress of the United Kingdom, held at Liverpool in January, 1875, in his opening address referred to strikes as a mode of settling differences with employers which ought to be avoided by all practicable means, and resorted to only in the most extreme cases—an opinion afterwards embodied in a resolution which was adopted by the Congress. The principle of arbitration has already been tried successfully in several important instances.
Dr. Young illustrates the rates of wages in the United Kingdom by tables. He accompanies the tables with the explanation that “in a very large number of occupations the hands are paid by the piece or by weight, and the actual rate of wages would not indicate the sum an operative would take home with him at the end of the week as the price of his labor. The sums stated in all these tables are therefore the average sums earned per week, whether the labor be paid by the day or the piece.” The same explanation holds good for the United States. Of these tabular statements our space will only permit us to give two or three, to which we shall subjoin the rates of wages in the United States in the same occupations by way of comparison. The British pound sterling is computed at $4 84, and the shilling at 24 cents.
WAGES IN COTTON-MILLS.
The reduction in the hours of labor and the increase in the rates of wages in English cotton-mills are shown in the following table:
Statement showing the average weekly earnings of operatives in cotton-mills during the years 1839, 1849, 1859, and 1873.
| OCCUPATION. | SEX. | WORK OF 69 HOURS. | WORK OF 60 HOURS. | ||
| 1839. | 1849. | 1859. | 1873. | ||
| Steam-engine tenders, | $5 76 | $5 72 | $7 20 | $7 68 | |
| Warehousemen, | 4 32 | 4 80 | 5 28 | 6 24 | |
| Carding: | |||||
| Stretchers, | Women and girls, | 1 68 | 1 80 | 1 92 | 2 88 |
| Strippers, | Young men, | 2 64 | 2 88 | 3 36 | 4 56 |
| Overlookers, | 6 00 | 6 72 | 6 72 | 7 68 | |
| Spinning: | |||||
| Winders on self-acting mules, | 3 84 | 4 32 | 4 80 | 6 00 | |
| Piecers, | Women and young men, | 1 94 | 2 16 | 2 40 | 3 84 |
| Overlookers, | 4 80 | 5 28 | 6 24 | 7 20 | |
| Reeling: | |||||
| Throttle-rulers, | Women, | 2 16 | 2 28 | 2 28 | 3 00 |
| Warpers, | 5 28 | 5 28 | 5 52 | 6 24 | |
| Sizers, | 5 52 | 5 52 | 6 00 | 7 20 | |
| Doubling: | |||||
| Doublers, | Women, | 1 68 | 1 80 | 2 16 | 3 00 |
| Overlookers, | 5 76 | 6 00 | 6 72 | 7 68 | |
“Other branches show the same ratio of advance.”
The following statement was furnished to Dr. Young by the proprietors of the cotton-mills of Messrs. Shaw, Jardin & Co., of Manchester, operating 250,000 spindles, and producing yarns from No. 60 to 220, sewing cottons, lace yarn, crape yarn, and two-fold warp yarns:
Average wages (per week of 59 hours) of persons employed in 1872.
| OCCUPATION. | WAGES. |
| Carding: | |
| Overseer, | $10 89 |
| Second hand, | 7 26 |
| Drawing-frame tenders, | 2 66 |
| Speeder-tenders, | 3 14 |
| Grinders, | 5 32 |
| Strippers, | 5 32 |
| Spinning: | |
| Overseer, | 14 52 |
| Mule-spinners, | $13 31 to 15 73 |
| Mule-backside piecers, | 2 42 to 3 87 |
| Repair-shop, engine-room, etc.: | |
| Foreman or overseer, | 14 52 |
| Wood and iron workers, | 7 74 |
| Engineer, | 9 68 |
| Laborers, | 5 32 |
These tables will be found on pp. 330-31. Now let us compare the wages there given with those paid to the same class of operatives in the United States. On pages 750-51, Dr. Young gives a table showing the average weekly wages paid in American cotton-mills in various States in 1869 and 1874. We select
Rhode Island, for the reason that the rate of wages there appears to be a good average, being lower than is paid in Massachusetts and higher than in New York.
Wages in cotton-mills (weekly average).
| OCCUPATION. | RHODE ISLAND. | |
| 1869. | 1874. | |
| Carding: | ||
| Overseer, | $17 00 | $17 00 |
| Picker-tenders, | 7 80 | 7 72 |
| Railway-tenders, | 3 50 | [B]4 47 |
| Drawing-frame tenders, | 5 00 | [C]5 40 |
| Speeder-tenders, | 6 12 | [C]7 48 |
| Picker-boy, | 6 25 | [A]4 03 |
| Grinders, | 9 08 | 9 10 |
| Strippers, | 7 26 | 7 50 |
| Spinning: | ||
| Overseer, | 15 60 | 17 69 |
| Mule-spinners, | 9 50 | 10 16 |
| Mule-backside piecers, | 2 85 | [A]2 52 |
| Frame-spinners, | 5 00 | [B]3 70 |
| Dressing: | ||
| Overseer, | 13 75 | 14 80 |
| Second hand, | 9 00 | 11 83 |
| Spoolers, | 5 00 | [C]4 32 |
| Warpers, | 5 75 | [C]6 98 |
| Drawers and twisters, | 5 00 | |
| Dressers, | 11 25 | 13 11 |
| Weaving: | ||
| Overseer, | 18 33 | 18 00 |
| Weavers, | 8 00 | [C]7 91 |
| Drawing-in hands, | 7 50 | [C]7 25 |
| Repair-shop, engine-room, etc.: | ||
| Foreman, | 18 00 | 15 79 |
| Wood-workers, | 15 00 | 13 58 |
| Iron-workers, | 13 16 | 13 68 |
| Engineer, | 18 00 | 13 71 |
| Laborers, | 9 33 | 8 59 |
| Overseer in cloth-room, | 15 00 | 12 42 |
It will appear, therefore, from an examination of the tables that the average weekly wages in Rhode Island cotton-mills (which fairly represent those of the rest of the country) are in most cases from a third to nearly double those paid in Manchester. But it will also be observed that, whereas English wages appear to have increased steadily in every grade, the American rates show a decided tendency downwards. The highest skilled American labor holds its own with difficulty, but in the lower grades cheaper labor has been extensively employed since 1869. Dr. Young’s explanation must also be borne in mind in reading these tables—viz., that the labor is frequently piece-work. In some instances the English operatives also employ their own helpers.
But do these figures really represent the present rate of wages? Doubtless the average given is a fair one. But any one whose attention was directed to the strike at the Lonsdale Mills, R. I., January, 1875, must have noticed that wages are in reality much lower than here given. Into the merits of that controversy we do not enter—we wish merely to arrive at the figures. The company would appear to have done everything they could for the comfort and improvement of the condition of their hands, and the reduction complained of probably could not be avoided in the then depressed state of the market. The special correspondent of the New York Herald of that date gives the statement of the superintendent, who said that the weavers before the reduction were receiving fifty cents per cut (wide goods), and with the reduction of 10 per cent. the price paid would be forty-five cents per cut; or, in other words, they would earn about $1 a day. Taking the statements
of the operatives, it was claimed that many of the men were making only ninety-six cents a day before the strike, and the women sixty-five cents. Those figures, therefore, in the case of one of the largest companies, represent labor as already reduced below English rates. This strike also afforded an illustration of the statement, made in the beginning of this article, of the instant ebb and flow of labor, as well as capital, which now characterizes industry in the United States. The operatives were about half English and half Irish (the overseers alone being American), and the first movement of those who had enough money to do so was to return to England or Ireland.
Notwithstanding the readiness of operatives to strike the moment the opportunity offers—a readiness perfectly well known and appreciated by their employers—and notwithstanding also, it may be said, the determination of employers to regulate wages by the laws of trade, it is nevertheless one of the most noble and encouraging features of the industrial pursuits of this age that the employers in many instances—and those generally the chief—show that they intend that their minds shall not be diverted from the purpose of improving the condition of their workmen, both mentally and materially. It is well that the mild voice of Christian charity should still be able to make itself heard in the midst of this whir of iron machinery.
In the condition of no kind of labor does the United States compare more favorably with England and the Continent of Europe than in agriculture. Here the respective wages paid hardly admit of comparison. But it is not to be lost
sight of that, wretched as the condition of the English agricultural laborer may appear to us, his way of viewing things is not ours. The rough, arduous, irregular, exposed labor of the Western backwoodsman, or even farmer, appears to him more terrible than the dull, stated servitude, with its beer in the present and its work-house in the future, that shock our free thought. The report of the delegates of the Agricultural Union was decidedly unfavorable in the case of Canada, where the conditions of labor do not essentially vary from those of the Northwestern States. This question of agricultural labor is, however, too vast a one to be treated of here. Dr. Young’s reports are very valuable, but take, perhaps, the American view of the question too much for granted.[30]
WAGES OF MECHANICS AND SKILLED ARTISANS IN GREAT BRITAIN.
This branch of his subject is copiously treated by Dr. Young in connection with his tour through the chief manufacturing cities of the United Kingdom in 1872. From the numerous tables presented we select one under the head of “Skilled trades in London, weekly wages in 1871” (page 242) as being the most comprehensive.
The average daily wages of persons employed in the same trades in the United States in 1874 was from $2 25 for shoemakers to $3 33 for bricklayers or masons (pp. 745-747); or, in other words, from 50 per cent. to 100 per cent. more than in England.
Statement showing the established rates of wages obtained by members of the various trades societies of the metropolis, in summer and winter, compiled under the supervision of Alsager Hay Hill, LL.B.
| TRADES. | NUMBER OF MEMBERS. | RATE OF WAGES. | |
| Sum’r | Winter | ||
| Bakers, | $3 87 | $5 08 | |
| Basket-makers, | 3 63 | 4 84 | |
| Boat-builders, | 8 47 | 7 26 | |
| Bookbinders, | 702 | 7 26 | 7 26 |
| Brass-cock finishers, | 8 47 | 8 47 | |
| Brass-finishers, | 8 47 | 8 47 | |
| Bricklayers, | 2,386 | 16[D] | 16[D] |
| Brush-makers, | 400 | [E] | [E] |
| Cabinet-makers, | 500 | 7 26 | 7 26 |
| Cabinet-makers, deal, | 450 | 7 99 | 7 99 |
| Carpenters, | 4,740 | 9 14 | 9 14 |
| Carvers and gilders, | 50 | 4 84 | 4 84 |
| Coach-builders, | 25 | 9 68 | 9 68 |
| Coach-makers, | 320 | 9 68 | 9 68 |
| Coach-smiths, | 200 | 4 84 | 12 58 |
| Coach-trimmers and makers, | 6 05 | 6 05 | |
| Compositors, | 3,550 | 4 84 | 8 47 |
| Cork-cutters, | 100 | 7 26 | 7 26 |
| Cordwainers, | 3,678 | [F] | [F] |
| Curriers, | 1,900 | 8 47 | 8 47 |
| Engineers, | 33,539 | 16[D] | 16[D] |
| 18[D] | 16[D] | ||
| Farriers, | 220 | 9 68 | 12 10 |
| French polishers, | 30 | 7 26 | 7 26 |
| Hammermen, | 80 | 5 81 | 5 81 |
| Iron-founders and moulders, | 7,372 | 9 20 | 9 20 |
| Letterpress printers, | 7 26 | 7 26 | |
| Painters, house, | 14[D] | 14[D] | |
| Pianoforte makers, | 400 | 16[D] | 16[D] |
| Plasterers, | 14[D] | 14[D] | |
| Plumbers, | 18[D] | 18[D] | |
| Pressmen, printers, | 60 | 7 26 | 7 26 |
| Skinners, | 225 | 7 26 | 7 26 |
| Steam-engine makers, | 100 | 16[D] | 16[D] |
| 18[D] | 18[D] | ||
| Stone-masons, | 17,193 | 9 14 | 7 82 |
PURCHASING POWER OF WAGES.
But we cannot stop at the mere figures in dollars and cents. In this connection we must consider what those wages will buy in each country—what is their purchasing power:
“If a workman in Birmingham” says Dr. Young, “receive for fifty-four hours’ labor 30s., or about $8 33 in United States currency, and another, of the same occupation, in Philadelphia earn $12 50, it would be inaccurate to say that the earnings of the latter were 50 per cent. more than those of the former. The question is not what is the United States equivalent of the thirty British shillings, but what is the purchasing power of the wages of the
one workman in England and of the other in the United States? In other words, how much food, clothing, and shelter will the earnings of the one purchase as compared with the other?”
For the solution of this question Dr. Young enters into an elaborate analysis of the price of provisions, clothing, house-rent, etc., in each country. In this we are unable to follow him. But taking the amount paid for board by single men and women employed in mechanical labor in the great cities of both countries, the average price paid by men in Great Britain ranges from $2 50 to $3 50 per week; in the United States, from $4 50 to $5 50. For women, in manufacturing cities in England, from $1 50 to $2 50 per week; in the United States, from $2 50 to $3 50. In the great American manufacturing centre, Philadelphia, the average price of mechanics’ board is, for men, $5 per week; for women, $3. But this does not mean a single room for each; in most cases two, in some three, four, and even five, sleep in the same chamber. British workmen probably eat as much meat as American workmen, but they have not the same variety of dishes. House-rent is cheaper in most English cities even than in Philadelphia, where great and commendable efforts have always been made to provide good and cheap houses for working-men. Clothing Dr. Young estimates at less than half the price in England for the laboring classes compared with the United States; partly from cheaper rates, and partly from the inferior kind British workmen consent to wear—fustian or corduroy being the most common material.
We would wish to follow Dr. Young, if it were possible, into a comparison of the rates of wages
and cost of living in the great iron and steel works on the Tyne, at Essen, Prussia, and in Philadelphia, but our space is already exceeded. The highest wages earned at the works of Fried. Krupp, Essen, which Dr. Young personally visited in 1872, were $1 80 for 11 hours’ piece-work. At the same establishment dinner (meat and vegetables and coffee) and lodging are supplied to unmarried men at $1 18 per week. Bread is an extra charge. Large bakeries are attached to the works.
In the comparison of the general rates of wages and cost of living in Great Britain and the United States, so many and so great diversities exist in both countries that it is a hazardous matter to draw general conclusions. Stated broadly, it would appear that the rate of wages in Great Britain since 1865 has shown a steady tendency to advance, with some fluctuations, while the cost of living is nearly stationary; in the United States, within the same period of ten years, wages have remained stationary or shown a tendency to decline, allowing for the fluctuations caused by a depreciated currency, while the cost of living has increased. The commercial depression existing since 1873 has affected labor in both countries, but more sensibly in the United States. The great falling off in immigration since 1873 is a remarkable and sensitive test of the depreciation of the labor market in the United States and the simultaneous rise of wages in Europe. From the recent report of the New York Emigration Commissioners it appears that there were landed at Castle Garden during 1875 84,560 immigrants, against 140,041 for 1874 and 294,581 for 1873. The falling off has been equally divided among
all nationalities. Nor does this tell the whole story; for the steamship companies show a very large return of laborers to Europe during the past year. It is not intended to convey the impression by these figures that European emigration has finally stayed its course towards these shores, but it is evident that it has received a serious temporary check. It is not the purpose of this paper to investigate what the remedy for this state of things may be. But it may be stated as the conviction of the writer that a mere return to specie payments, though beneficial, will not do all for the country that its advocates claim. Something more will be required—that is, economy, curtailment of expenses, national and individual—before we can reach bottom. Like youth sometimes, we have temporarily outgrown our strength. We have no vast deposits of wealth, the hoardings of centuries, to fall back upon like some European countries. We have always lived right up to our income, and have not yet adjusted ourselves to our sudden plunge into national debt. Hope has all along buoyed us up to over-production and consequent over-expenditure. The supply of labor must equalize itself to the
necessary, not speculative, work to be done before it can be established on a sound basis. Fresh enterprises, promoting renewed inflation and over-production, will lead to another collapse. In the effort to recuperate, and before a new start can be made on a safe road of prosperity (which it is not doubted will be opened again), those who are already poor will suffer the most, as always has been and will be the case. The American working classes will have eventually to abandon most of those habits of personal expense which now seem to them a matter of course, but which European working-men would regard as extravagant, and to approach nearer to the old-country standard of living.
We are not able to follow Dr. Young in his researches into the rate of wages and cost of subsistence in the various countries of continental Europe which he visited. None of them approach so near the American standard as Great Britain. In most of them labor is poorly paid and the working classes live meanly according to our notions, yet contrive, withal, to enjoy a degree of comfort, and even happiness, which to us seems hard to understand under the circumstances.
[27] Labor in Europe and America: A Special Report on the Rates of Wages, the Cost of Subsistence, and the Condition of the Working Classes in Great Britain, France, Belgium, Germany, the other Countries of Europe, and in the United States and British America. By Edward Young, Ph.D., Chief of the United States Bureau of Statistics. 1875.
[28] Hallam’s Middle Ages, ch. ix. part i.
[29] Id. ch. ix. part ii.
[30] $1 a day for laborers was offered by public advertisement in February of this year, by the superintendent of the Centennial grounds, and men were glad to take it. How strange the spectacle in free America—how fruitless and disheartening the struggle it portends—when legislation is invoked at Albany, in the great State of New York, to keep up a fictitious price of labor!