The labourer, in the first place, if fairly represented by Cobbett, had none of the bitter feeling against the nobility which smouldered in the French peasantry. Cobbett looked back as fondly to the surroundings of his youth as any nobleman could look back to Eton or to his country mansion. He remembered the 'sweet country air' round Crooksbury Hill, the song of birds, and the rambles through heather and woodland. He loved the rough jovial sports; bull-baiting and prize-fighting and single-stick play. He had followed the squire's hounds on foot, and admired without jealousy the splendid gardens of the bishop's palace at Farnham. Squire and parson were an intrinsic part of the general order of things. The state of the English working classes was, he often declares, the happiest that could be imagined,[181] and he appeals in confirmation to his own memories. Although, upon enlisting, he had found the army corrupt, he not only loved the soldier for the rest of his life, but shared to the full the patriotic exultation which welcomed the 1st of June and the Nile. Even to the last, he could not stomach the abandonment of the title 'King of France'; for so long as it was retained, it encouraged the farmer to tell his son the story of Crecy and Agincourt.[182]
What, then, alienated Cobbett? Briefly, the degradation of the class he loved. 'I wish,' he said, 'to see the poor men of England what the poor men of England were when I was born, and from endeavouring to accomplish this task, nothing but the want of means shall make me desist.'[183] He had a right to make that boast, and his ardour in the cause was as unimpeachable as honourable. It explains why Cobbett has still a sympathetic side. He was a mass of rough human nature; no prig or bundle of abstract formulæ, like Paine and his Radical successors. Logic with him is not in excess, but in defect. His doctrines are hopelessly inconsistent, except so far as they represent his stubborn prejudices. Any view will serve his purpose which can be made a weapon of offence in his multitudinous quarrels. Cobbett, like the Radicals of the time, was frightened by the gigantic progress of the debt. He had advocated war; but the peasant who was accustomed to reckon his income by pence, and had cried like a child when he lost the price of a red herring, was alarmed by the reckless piling up of millions of indebtedness. In 1806 he calmly proposed to his patron Windham to put matters straight by repudiating the interest. 'The nation must destroy the debt, or the debt will destroy the nation,' as he argued in the Register.[184] The proposal very likely caused the alienation of a respectable minister, though propounded with an amusing air of philosophical morality. Cobbett's alarm developed until it became to him a revelation of the mystery of iniquity. His Radical friends were denouncing placemen and jobbery, and Cobbett began to perceive what was at the bottom of the evil. The money raised to carry on the war served also to support a set of bloodsuckers, who were draining the national strength. Already, in 1804, he was lamenting a change due to Pitt's funding system. The old families, he said, were giving way to 'loanjobbers, contractors, and nabobs'; and the country people amazed to find that their new masters had been 'butchers, bakers, bottle-corkers, and old-clothesmen.'[185] Barings and Ricardos and their like were swallowing up the old country gentry wholesale; and in later years he reckons up, as he rides, the changes in his own neighbourhood.[186] His affection for the old country-gentleman might be superficial; but his lamentations over the degradation of the peasantry sprang from his heart. It was all, in his eyes, part of one process. Paper money, he found out, was at the bottom of it all; for paper money was the outward and visible symbol of a gigantic system of corruption and jobbery. It represented the device by which the hard-earned wages of the labourer were being somehow conjured away into the pockets of Jews and stockjobbers. The classes which profited by this atrocious system formed what he called the 'Thing'—the huge, intricate combination of knaves which was being denounced by the Radicals—though with a difference. Cobbett could join the reformers in so far as, like them, he thought that the rotten boroughs were a vital part of the system. He meets a miserable labourer complaining of the 'hard times.' The harvest had been good, but its blessings were not for the labourer. That 'accursed hill,' says Cobbett, pointing to old Sarum, 'is what has robbed you of your supper.'[187] The labourer represented the class whose blood was being sucked.
So far, then, as the Radicals were assailing the borough-mongers, Cobbett could be their cordial ally. Two years' imprisonment for libel embittered his feelings. In the distress which succeeded the peace, Cobbett's voice was for a time loudest in the general hubbub. He reduced the price of his Register, and his 'two-penny trash' reached a circulation of 25,000 or 30,000 copies. He became a power in the land, and anticipated the immediate triumph of reform. The day was not yet. Sidmouth's measures of repression frightened Cobbett to America (March 1819), where he wrote his history of the 'last hundred days of English liberty.' He returned in a couple of years, damaged in reputation and broken in fortune; but only to carry on the war with indomitable energy, although with a recklessness and extravagance which alienated his allies and lowered his character. He tried to cover his errors by brags and bombast, which became ridiculous, and which are yet not without significance.
Cobbett came back from America with the relics of Paine. Paine, the object of his abuse, had become his idol, not because Cobbett cared much for any abstract political theories, or for religious dogmas. Paine's merit was that he had attacked paper money. To Cobbett, as to Paine, it seemed that English banknotes were going the way of French assignats and the provincial currency of the Americans. This became one main topic of his tirades, and represented, as he said, the 'Alpha and Omega' of English politics. The theory was simple. The whole borough-mongering system depended upon the inflated currency. Prick that bubble and the whole would collapse. It was absolutely impossible, he said, that the nation should return to cash payments and continue to pay interest on the debt. Should such a thing happen, he declared, he would 'give his poor body up to be broiled on one of Castlereagh's widest-ribbed gridirons.'[188] The 'gridiron prophecy' became famous; a gridiron was for long a frontispiece to the Register; and Cobbett, far from retracting, went on proving, in the teeth of facts, that it had been fulfilled. His inference was, not that paper should be preserved, but that the debt should be treated with a 'sponge.'
Cobbett, therefore, was an awkward ally of political economists, whose great triumph was the resumption of cash payments, and who regarded repudiation as the deadly sin. The burthen of the debt, meanwhile, was so great that repudiation was well within the limits of possibility.[189] Cobbett, in their eyes, was an advocate of the grossest dishonesty, and using the basest incentives. Cobbett fully retorted their scorn. The economists belonged to the very class whom he most hated. He was never tired of denouncing Scottish 'feelosophers'; he sneers at Adam Smith,[190] and Ricardo was to him the incarnation of the stock-jobbing interest. Cobbett sympathised instinctively with the doctrine of the French economists that agriculture was the real source of all wealth. He nearly accepts a phrase, erroneously attributed to Windham, 'Perish Commerce'; and he argues that commerce was, in fact, of little use, and its monstrous extension at the bottom of all our worst evils.[191] Nobody could be more heartily opposed to the spirit which animated the political economists and the whole class represented by them. At times he spoke the language of modern Socialists. He defines Capital as 'money taken from the labouring classes, which, being given to army tailors and suchlike, enables them to keep foxhounds and trace their descent from the Normans.'[192]
The most characteristic point of his speculations is his view of the poor-laws. Nobody could speak with more good sense and feeling of the demoralisation which they were actually producing, of the sapping of the spirit of independence, and of all the devices by which the agricultural labourer was losing the happiness enjoyed in early years. But Cobbett's deduction from his principles is peculiar. 'Parson Malthus' is perhaps the favourite object of his most virulent abuse. 'I have hated many men,' he says, 'but never any one so much as you,' 'I call you parson,' he explains, 'because that word includes "boroughmonger" among other meanings, though no single word could be sufficient.'[193] Cobbett rages against the phrase 'redundant population.' There would be plenty for all if the borough-mongers and stockjobbers could be annihilated, taxes abolished, and the debt repudiated. The ordinary palliatives suggested were little to the taste of this remarkable Radical. The man who approved bull-fighting and supported the slave-trade naturally sneered at 'heddekashun,' and thought savings-banks a mean device to interest the poor in the keeping up of the funds. His remedy was always a sponge applied to the debt, and the abolition of taxes.
This leads, however, to one remarkable conclusion. Cobbett's attack upon the church establishment probably did more to cause alarm than any writings of the day. For Paine's attacks upon its creed he cared little enough. 'Your religion,' said a parson to him, 'seems to be altogether political.' It might well be, was Cobbett's retort, since his creed was made for him by act of parliament.[194] In fact, he cared nothing for theology, though he called himself a member of the church of England, and retained an intense dislike for Unitarians, dissenters in general, 'saints' as he called the Evangelical party, Scottish Presbyterians, and generally for all religious sects. He looked at church questions solely from one point of view. He had learned, it seems, from a passage in Ruggles's History of the Poor,[195] that the tithes had been originally intended to support the poor as well as the church. Gradually, as he looked back upon the 'good old times,' he developed the theory expounded in his History of the Reformation. It is a singular performance, written at the period of his most reckless exasperation (1824-27), but with his full vigour of style. He declares[196] in 1825 that he has sold forty-five thousand copies, and it has been often reprinted. The purpose is to show that the Reformation was 'engendered in beastly lust, brought forth in hypocrisy, and cherished and fed by plunder and devastation, and by rivers of English and Irish blood.'[197] Briefly, it is the cause of every evil that has happened since, including 'the debt, the banks, the stockjobbers, and the American revolution.'[198] In proving this, Cobbett writes in the spirit of some vehement Catholic bigot, maddened by the penal laws. Henry viii., Elizabeth, and William iii. are his monsters; the Marys of England and Scotland his ideal martyrs. He almost apologises for the massacre of St. Bartholomew and the Gunpowder Plot; and, in spite of his patriotism, attributes the defeat of the Armada to a storm, for fear of praising Elizabeth. The bitterest Ultramontane of to-day would shrink from some of this Radical's audacious statements. Cobbett, in spite of his extravagance, shows flashes of his usual shrewdness. He remarks elsewhere that the true way of studying history is to examine acts of parliament and lists of prices of labour and of food;[199] and he argues upon such grounds for the prosperity of the agricultural labourer under Edward iii., 'when a dung-cart filler could get a fat goose and a half for half a day's work.' He makes some telling hits, as when he contrasts William of Wykeham with Brownlow North, the last bishop of Winchester. Protestants condemned celibacy. Well, had William been married, we should not have had Winchester school, or New College; had Brownlow North been doomed to celibacy, he would not have had ten sons and sons-in-law to share twenty-four rich livings, besides prebends and other preferments; and perhaps he would not have sold small beer from his episcopal palace at Farnham. Cobbett's main doctrine is that when the Catholic church flourished, the population was actually more numerous and richer, that the care of the priests and monks made pauperism impossible, and that ever since the hideous blunder perpetrated by the reformers everything has been going from bad to worse. When it was retorted that the census proved the population to be growing, he replied that the census was a lie. Were the facts truly stated, he declares, we should have a population of near twenty-eight million in England by the end of this century,[200] a manifest reductio ad absurdum. If it were remarked that there was a Catholic church in France, and that Cobbett proves his case by the superiority of the English poor to the French poor, he remarked summarily that the French laws were different.[201]
Thus, the one monster evil is the debt, and the taxes turn out to have been a Protestant invention made necessary by the original act of plunder. That was Cobbett's doctrine, and, however perverse might be some of his reasonings, it was clearly to the taste of a large audience. The poor-law was merely a partial atonement for a vast and continuous process of plunder. Corrupt as might be its actual operation, it was a part of the poor man's patrimony, extorted by fear from the gang of robbers who fattened upon their labours.
Cobbett's theories need not be discussed from the logical or historical point of view. They are the utterances of a man made unscrupulous by his desperate circumstances, fighting with boundless pugnacity, ready to strike any blow, fair or foul, so long as it will vex his enemies, and help to sell the Register. His pugnacity alienated all his friends. Not only did Whigs and Tories agree in condemning him, but the Utilitarians hated and despised him, and his old friends, Burnett and Hunt, were alienated from him, and reviled by him. His actual followers were a small and insignificant remnant. Yet Cobbett, like Owen, represented in a crude fashion blind instincts of no small importance in the coming years. And it is especially to be noted that in one direction the philosophic Coleridge and the keen Quarterly Reviewer Southey, and the Socialist Owen and the reactionary Radical Cobbett, were more in agreement than they knew. What alarmed them was the vast social change indicated by the industrial revolution. In one way or another they connected all the evils of the day with the growth of commerce and manufactures, and the breaking up of the old system of domestic trade and village life.[202] That is to say, that in a dumb and inarticulate logic, though in the loudest tones of denunciation, Tories and Socialists, and nondescript Radicals were raging against the results of the great social change, which the Utilitarians regarded as the true line of advance of the day. This gives the deepest line of demarcation, and brings us to the political economy, which shows most fully how the case presented itself to the true Utilitarian.