But a war of conquest is as unwise as it is unrighteous. A harbor and coaling station in the Philippines would answer every trade and military necessity, and such a concession could have been secured at any time without difficulty.
It is not necessary to own people in order to trade with them. We carry on trade to-day with every part of the world, and our commerce has expanded more rapidly than the commerce of any European empire. We do not own Japan or China, but we trade with their people. We have not absorbed the republics of Central and South America, but we trade with them. It has not been necessary to have any political connection with Canada or the nations of Europe, in order to trade with them. Trade can not be permanently profitable unless it is voluntary. When trade is secured by force, the cost of securing it and retaining it must be taken out of the profits, and the profits are never large enough to cover the expense. Such a system would never be defended but for the fact that the expense is borne by all the people, while the profits are enjoyed by a few.
Imperialism would be profitable to the army contractors; it would be profitable to the ship owners, who would carry live soldiers to the Philippines and bring dead soldiers back; it-would be profitable to those who would seize upon the franchises, and it would be profitable to the officials whose salaries would be fixed here and paid over there; but to the farmer, to the laboring man, and to the vast majority of those engaged in other occupations, it would bring expenditure without return and risk without reward.
Farmers and laboring men have, as a rule, small incomes, and, under systems which place the tax upon consumption, pay more than their fair share of the expenses of government. Thus the very people who receive least benefit from imperialism will be injured most by the military burdens which accompany it.
THE BRYAN FARM
In addition to the evils which he and the farmer share in common, the laboring man will be the first to suffer if oriental subjects seek work in the United States; the first to suffer if American capital leaves our shores to employ oriental labor in the Philippines to supply the trade of China and Japan; the first to suffer from the violence which the military spirit arouses, and the first to suffer when the methods of imperialism are applied to our own government.
It is not strange, therefore, that the labor organizations have been quick to note the approach of these dangers and prompt to protest against both militarism and imperialism.
The pecuniary argument, though more effective with certain classes, is not likely to be used so often or presented with so much emphasis as the religious argument. If what has been termed the “gun-powder gospel” were urged against the Filipinos only, it would be a sufficient answer to say that a majority of the Filipinos are now members of one branch of the Christian church; but the principle involved is one of much wider application and challenges serious consideration.
The religious argument varies in positiveness from a passive belief that Providence delivered the Filipinos into our hands for their good and our glory, to the exultation of the minister who said that we ought to “thrash the natives (Filipinos) until they understand who we are,” and that “every bullet sent, every cannon shot, and every flag waved means righteousness.”