CHAPTER IX. HISTORY OF EARLY SOCIAL REFORMERS.
Intention of foregoing Contrast—Difficulties of Christian Revolution, and comparative Facility of Coming Ones—Essenes as Early Reformers—Difficulties in the way of Christian Innovations on Pagan Slavery.
Before proceeding to show how Christianity, on the one hand, and worldly selfishness on the other, concurred in superimposing the evil of proletarianism upon that of chattel-slavery, and in gradually supplanting chattel-slavery itself, to make place for the wages-slavery of modern civilization, let us guard ourselves by a word or two against a misconception that might possibly arise in the minds of some from the perusal of the two last chapters.
Let no one suppose that it was any part of our intention to extenuate the abomination of serfdom or chattel-slavery under any condition, or to mitigate that just abhorrence of it, in all its forms, which we feel assured the reader, in common with ourselves, feels towards it. Far be from us any such purpose. The object of this part of our inquiry was simply to show that wages-slavery with proletarianism may be the worse evil of the two, and is positively at this moment a greater curse to the human race than any form of chattel-slavery or of serfdom known in ancient, mediæval, or even in modern times. The inference, therefore, that should be drawn from the last two chapters is, not that we regret the social revolution which has taken place, but that it did not take place in the right way, and that, in consequence, another and greater revolution is still indispensable and inevitable for the major part of the human race.
That such revolution or, as we prefer to call it, reformation is ardently desired by the millions everywhere cannot be doubted. The existing condition of every country in Europe—our own included—affords unmistakable evidence of it. The revolutionary struggles of 1848, and the counter-revolutionary barbarities of 1849, resorted to for their temporary suppression, are but forerunners of the great social reconstruction we refer to. Whether this reconstruction shall be effected peaceably in the way of social reformation, or emerge, like order out of chaos, from the throes of a violent convulsion, is a secret of the future, which time alone can disclose. It ought to be, it may be, and, we trust, will be a peaceful reformation. The times are favourable for such a change. The amazing revolution which has lately taken place in the arts and sciences, as applicable to the purposes of human economy, ought naturally to give birth to another revolution of a kindred quality in the political and social mechanism of society. This latter change need have nothing in common with the innovations or revolutions of times past. We live at an era of the world’s history when science may be made to yield more treasure for all than ever was won for the few, by war and commerce, in the past. We have agencies and powers at command for the production of wealth, and facilities for its rapid interchange, which the ancient world never dreamt of, and which to even our own grandfathers in the last century would have seemed as marvellous as a Barmecidal feast or any other brain-creation in an Arabian tale. By the agency of a single inanimate power, that consumes not and never tires, we can do more to change the face of terrestrial creation than could be done by the labour of all the men and horses in the known world. We have already in full play, though misapplied, a sufficiency of this power to equal the labour of 700 or 800 millions of hands, with a capability of enlarging its application and uses ad libitum, and with mechanical contrivances within reach whereby that gigantic power may be made available for the performance of every operation now performed by human hands, and for the production and distribution of every description of wealth and luxury desirable for man’s use. We can raise more sustenance for man and beast from an acre of land than could the ancients from six. We can transport tons of merchandise in ten or twelve hours to distances which our ancestors could hardly have reached within as many days. We could, were it worth while, light up the whole of this vast metropolis at a single stroke of the clock. We have learned to ride by vapour, to sketch and paint with the sunbeam, and to transmit our messages by the lightning. In the subjugation of the elements to man’s use, we have opened new fields for ambition, new roads to glory, whose trophies will, ere long, throw those of kings and conquerors into the shade, and render statecraft, priestcraft, lawyer-craft, and every other description of craft now in the service of landlordism and money-mongering, as odious and as obsolete as the occult sciences.