"But this is not all: the sensuality and gross vice, and the hateful moroseness and harshness of temper, which result from our indisposition for gayety and enjoyment, are literally awful to think of. Pride and licentiousness triumph in our land, because we are too careworn or too stupid to enter heartily into innocent recreations. Those two demons, one of which first cast man out of Paradise, while the other has degraded him to the level of the brutes, are served by myriads of helpless slaves, who are handed over to a bondage of passion, through the gloominess that broods over our national character. The young and the old alike, the poor and the wealthy, are literally driven to excess, because there is nothing in our state of society to refresh them after their toils, or to make life as much a season of enjoyment as the inevitable lot of mortality will allow.
"Men fly to vice for the want of pure and innocent pleasures. The gin-shops receive those who might be entertaining themselves with the works of art in a public gallery. The whole animal portion of our being is fostered at the expense of the spiritual. We become brutalized, because we are morbidly afraid of being frivolous and of wasting our time. The devil keeps possession of an Englishman's heart, through the instrumentality of his carnal passions, because he is too proud and too stupid to laugh and enjoy himself.
"Secret sin destroys its myriads, immolated on the altar of outward respectability and of a regard for the opinion of a money-getting world."
The existence of such a state of things is indeed a "formidable evil," but how could it fail to exist in a country in which all individuality is being lost as the little land-owner gradually disappears to be replaced by the day-labourer, and as the little shop-keeper gradually sinks into a clerk? How could it be otherwise in a country in which weak women, and children of the most tender age, spend their nights in cellars, and the long day of twelve or fifteen hours in factories, whose owners know of them nothing but, as in a penitentiary, their number—a country in which males and females work naked in coal-mines—and find themselves compelled to do all these things because of the necessity for preventing the poor Hindoo from calling to his aid the powerful steam, and for compelling him, his wife, and his children, to limit themselves to the labour of the field? How could it be otherwise in a country in which "labourers, whether well off or not, never attempt to be better?"[130] How otherwise in a country distinguished among all others for the enormous wealth of a few, for the intensity of toil and labour of all below them, and for the anxiety with which the future is regarded by all but those who, bereft of hope, know that all they can expect on this side of the grave is an indifferent supply of food and raiment? "In no country of the world," says Mr. Kay—
"Is so much time spent in the mere acquisition of wealth, and so little time in the enjoyment of life and of all the means of happiness which God has given to man, as in England.
"In no country in the world do the middle classes labour so intensely as here. One would think, to view the present state of English society, that man was created for no other purpose than to collect wealth, and that he was forbidden to gratify the beautiful tastes with which he has been gifted for the sake of his own happiness. To be rich, with us, is the great virtue, the pass into all society, the excuse for many frailties, and the mask for numerous deformities."
An Eastern proverb says that "curses, like young chickens, always come home to roost." Few cases could be presented of a more perfect realization of this than is found in the present condition of England. Half a century since it was decreed that the poor people of Ireland should confine themselves to the cultivation and exhaustion of their soil, abstaining from the mining of coal, the smelting of ore, or the making of cloth; and during nearly all that time they have so flooded England with "cheap labour" as to have produced from the Times the declaration, before referred to, that "for a whole generation man has been a drug and population a nuisance"—precisely the state of things in which men tend most to become enslaved. Cheap corn, cheap cotton, cheap tobacco, and cheap sugar, mean low-priced agricultural labour; and the low-priced labourer is always a slave, and aiding to produce elsewhere the slavery of his fellow-labourers, whether in the field or in the workshop. This, however, is in perfect accordance with the doctrines of some of England's most distinguished statesmen, as the reader has already seen in the declaration of Mr. Huskisson, that "to give capital a fair remuneration, the price of labour must be kept down,"—by which he proved the perfect accuracy of the predictions of the author of The Wealth of Nations.
The harmony of true interests among nations is perfect, and an enlightened self-interest would lead every nation to carry into full effect the golden rule of Christianity; and yet even now, the most distinguished men in England regard smuggling almost as a virtuous act, and the smuggler as a great reformer, because his labours tend to enable their countrymen to do everywhere what has been done in the West Indies, in Ireland, Portugal, Turkey, and India—separate the consumer from the producer. They regard it as the appointed work of England to convert the whole earth into one vast farm dependent upon one vast workshop, and that shop in the island of Great Britain. Such being the views of peers of the realm, lord chancellors, ministers of state, political economists, and statisticians, can we wonder at a decline of morality among the middle class, under the combined influence of the struggle for life, and the assurance that "the end sanctifies the means," and that false invoices are but a means of working out a great reformation in the commercial system of the world? Good ends rarely require such means for their accomplishment, and the very fact that it was needed to have Gibraltar as a means of smuggling into Spain, Canada as a means of smuggling into this country,[131] and Hong Kong for the purpose of poisoning the Chinese with smuggled opium, should have led to a careful consideration of the question whether or not the system which looked to exhausting the soil of Virginia and driving the poor negro to the sugar culture in Texas, was one of the modes of "doing God service."
Unsound moral feeling is a necessary consequence of an exclusive devotion to trade such as is now seen to exist in England. It is the business of the trader to buy cheaply and sell dearly, be the consequences what they may to those from whom he buys, or to whom he sells; and unhappily the prosperity of England now depends so entirely on buying cheaply and selling dearly that she is forced to overlook the effects upon those to whom she sells, or from whom she buys, and she therefore rejoices when others are being ruined, and grieves when they are being enriched. Her interests are always, and necessarily so, opposed to those of the rest of the world. She must look at every thing with the eyes of the mere trader who wishes to buy cheaply and sell dearly, living at the cost of the producer and the consumer. The former desires good prices for his sugar, and yet so anxious was she to obtain cheap sugar that she forgot her engagements with the poor emancipated negroes of Jamaica. The former desire's good prices for his corn, but so anxious was she to have cheap corn, that she forgot having deprived the people of Ireland of all employment but in agriculture, and at once adopted measures whose action is now expelling the whole nation from the scenes of their youth, and separating husbands and wives, mothers and children. She has placed herself in a false position, and cannot now afford to reflect upon the operation of cheap sugar and cheap corn, cheap cotton and cheap tobacco, upon the people who produce them; and therefore it is that the situation of Ireland and India, and of the poor people Of Jamaica, is so much shut out from discussion. Such being the case with those who should give tone to public opinion, how can we look for sound or correct feeling among the poor occupants of "the sweater's den,"[132] or among the 20,000 tailors of London, seeking for work and unable to find it? Or, how look for it among the poor shopkeepers, compelled in self-defence to adulterate almost every thing they sell, when they see the great cotton manufacturer using annually hundreds of barrels of flour to enable him to impose worthless cloth upon the poor Hindoo, and thus annihilate his foreign competitor? Or, how expect to find it among the poor operatives of Lancashire, at one moment working full time, at another but three days in a week, and at a third totally deprived of employment, because goods can no longer be smuggled into foreign countries to leave a profit? With them, the question of food or no food is dependent altogether upon the size of the cotton crop. If the slave trade is brisk, much cotton is made, and they have wages with which to support their wives and children. If the crop is large, the planter may be ruined, but they themselves are fed. "The weekly mail from America," we are told—
"Is not of more moment to the great cotton lord of Manchester, than it is to John Shuttle the weaver. * * * If he ever thinks how entirely his own existence and that of his own little household depend upon the American crop * * * he would tremble at the least rumour of war with the Yankees. War with America—a hurricane in Georgia—a flood in Alabama—are one and all death-cries to the mill-spinner and power-loom weaver. * * * When the cotton fields of the Southern States yield less than the usual quantity of cotton, the Manchester operative eats less than his average quantity of food. When his blood boils at the indignities and cruelties heaped upon the coloured, race in the 'Land of the Free,' he does not always remember that to the slave States of America he owes his all—that it is for his advantage that the negro should wear his chains in peace."—Household Words.