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Chapter V. Rights and Mights
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Rights and mights.
It is not what a man outwardly has or wants that constitutes the happiness or misery of him. Nakedness, hunger, distress of all kinds, death itself have been cheerfully suffered, when the heart was right. It is the feeling of injustice that is insupportable to all men. The brutallest black African cannot bear that he should be used unjustly. No man can bear it, or ought to bear it. A deeper law than any parchment-law whatsoever, a law written direct by the hand of God in the inmost being of man, incessantly protests against it. What is injustice? Another name for disorder, for unveracity, unreality; a thing which veracious created Nature, even because it is not Chaos and a waste-whirling baseless Phantasm, rejects and disowns. It is not the outward pain of injustice; that, were it even the flaying of the back with knotted scourges, the severing of the head with guillotines, is comparatively a small matter. The real smart is the soul's pain and stigma, the hurt inflicted on the moral self. The rudest clown must draw himself up into attitude of battle, and resistance to the death, if such be offered him. He cannot live under it; his own soul aloud, and all the universe with silent continual beckonings, says. It cannot be. He must revenge himself; revancher himself, make himself good again,—that so meum may be mine, tuum thine, and each party standing clear on his own basis, order be restored. There is something infinitely respectable in this, and we may say universally respected; it is the common stamp of manhood vindicating itself in all of us, the basis of whatever is worthy in all of us, and through superficial diversities, the same in all.
As disorder, insane by the nature of it, is the hatefullest of things to man, who lives by sanity and order, so injustice is the worst evil, some call it the only evil, in this world. All men submit to toil, to disappointment, to unhappiness; it is their lot here; but in all hearts, inextinguishable by sceptic logic, by sorrow, perversion or despair itself, there is a small still voice intimating that it is not the final lot; that wild, waste, incoherent as it looks, a God presides over it; that it is not an injustice but a justice. Force itself, the hopelessness of resistance, has doubtless a composing effect;—against inanimate Simooms, and much other infliction of the like sort, we have found it suffice to produce complete composure. Yet, one would say, a permanent Injustice even from an Infinite Power would prove unendurable by men. If men had lost belief in a God, their only resource against a blind No-God, of Necessity and Mechanism, that held them like a hideous World-Steamengine, like a hideous Phalaris' Bull, imprisoned in its own iron belly, would be, with or without hope,—revolt. They could, as Novalis says, by a 'simultaneous universal act of suicide,' depart out of the World-Steamengine; and end, if not in victory, yet in invincibility, and unsubduable protest that such World-Steamengine was a failure and a stupidity.
Conquest, indeed, is a fact often witnessed; conquest, which seems mere wrong and force, everywhere asserts itself as a right among men. Yet if we examine, we shall find that, in this world, no conquest could ever become permanent, which did not withal shew itself beneficial to the conquered as well as to conquerors. Mithridates King of Pontus, come now to extremity, 'appealed to the patriotism of his people;' but, says the history, 'he had squeezed them, and fleeced and plundered them, for long years;' his requisitions, flying irregular, devastative, like the whirlwind, were less supportable than Roman strictness and method, regular though never so rigorous: he therefore appealed to their patriotism in vain. The Romans conquered Mithridates. The Romans, having conquered the world, held it conquered, because they could best govern the world; the mass of men found it nowise pressing to revolt; their fancy might be afflicted more or less, but in their solid interests they were better off than before. So too in this England long ago, the old Saxon Nobles, disunited among themselves, and in power too nearly equal, could not have governed the country well; Harold being slain, their last chance of governing it, except in anarchy and civil war, was over: a new class of strong Norman Nobles, entering with a strong man, with a succession of strong men at the head of them, and not disunited, but united by many ties, by their very community of language and interest, had there been no other, were in a condition to govern it; and did govern it, we can believe, in some rather tolerable manner, or they would not have continued there. They acted, little conscious of such function on their part, as an immense volunteer Police Force, stationed everywhere, united, disciplined, feudally regimented, ready for action; strong Teutonic men; who on the whole proved effective men, and drilled this wild Teutonic people into unity and peaceable co-operation better than others could have done! How can-do, if we will well interpret it, unites itself with shall-do among mortals; how strength acts ever as the right-arm of justice; how might and right, so frightfully discrepant at first, are ever in the long-run one and the same,—is a cheering consideration, which always in the black tempestuous vortices of this world's history, will shine out on us, like an everlasting polar star.
Of conquest we may say that it never yet went by brute force and compulsion; conquest of that kind does not endure. Conquest, along with power of compulsion, an essential universally in human society, must bring benefit along with it, or men, of the ordinary strength of men, will fling it out. The strong man, what is he if we will consider? The wise man; the man with the gift of method, of faithfulness and valour, all of which are of the basis of wisdom; who has insight into what is what, into what will follow out of what, the eye to see and the hand to do; who is fit to administer, to direct, and guidingly command: he is the strong man. His muscles and bones are no stronger than ours; but his soul is stronger, his soul is wiser, clearer,—is better and nobler, for that is, has been, and ever will be the root of all clearness worthy of such a name. Beautiful it is, and a gleam from the same eternal pole-star visible amid the destinies of men, that all talent, all intellect is in the first place moral;—what a world were this otherwise! But it is the heart always that sees, before the head can see: let us know that; and know therefore that the Good alone is deathless and victorious, that Hope is sure and steadfast, in all phases of this 'Place of Hope.'—Shiftiness, quirk, attorney-cunning is a kind of thing that fancies itself, and is often fancied, to be talent; but it is luckily mistaken in that. Succeed truly it does, what is called succeeding; and even must in general succeed, if the dispensers of success be of due stupidity: men of due stupidity will needs say to it, "Thou art wisdom, rule thou!" Whereupon it rules. But Nature answers, "No, this ruling of thine is not according to my laws; thy wisdom was not wise enough! Dost thou take me too for a Quackery? For a Conventionality and Attorneyism? This chaff that thou sowest into my bosom, though it pass at the poll-booth and elsewhere for seed-corn, I will not grow wheat out of it, for it is chaff!"
But to return. Injustice, infidelity to truth and fact and Nature's order, being properly the one evil under the sun, and the feeling of injustice the one intolerable pain under the sun, our grand question as to the condition of these working men would be: Is it just? And first of all, What belief have they themselves formed about the justice of it? The words they promulgate are notable by way of answer; their actions are still more notable. Chartism with its pikes, Swing with his tinder-box, speak a most loud though inarticulate language. Glasgow Thuggery speaks aloud too, in a language we may well call infernal. What kind of * wild-justice' must it be in the hearts of these men that prompts them, with cold deliberation, in conclave assembled, to doom their brother workman, as the deserter of his order and his order's cause, to die as a traitor and deserter; and have him executed, since not by any public judge and hangman, then by a private one;—like your old Chivalry Femgericht, and Secret-Tribunal, suddenly in this strange guise become new; suddenly rising once more on the astonished eye, dressed now not in mail-shirts but in fustian jackets, meeting not in Westphalian forests but in the paved Gallowgate of Glasgow! Not loyal loving obedience to those placed over them, but a far other temper, must animate these men! It is frightful enough. Such temper must be wide-spread, virulent among the many, when even in its worst acme, it can take such a form in a few. But indeed decay of loyalty in all senses, disobedience, decay of religious faith, has long been noticeable and lamentable in this largest class, as in other smaller ones. Revolt, sullen revengeful humour of revolt against the upper classes, decreasing respect for what their temporal superiors command, decreasing faith for what their spiritual superiors teach, is more and more the universal spirit of the lower classes. Such spirit may be blamed, may be vindicated; but all men must recognise it as extant there, all may know that it is mournful, that unless altered it will be fatal. Of lower classes so related to upper, happy nations are not made! To whatever other griefs the lower classes labour under, this bitterest and sorest grief now superadds itself: the unendurable conviction that they are unfairly dealt with, that their lot in this world is not founded on right, not even on necessity and might, is neither what it should be, nor what it shall be.
Or why do we ask of Chartism, Glasgow Trades-unions, and such like? Has not broad Europe heard the question put, and answered, on the great scale; has not a French Revolution been? Since the year 1789, there is now half-a-century complete; and a French Revolution not yet complete! Whosoever will look at that enormous Phenomenon may find many meanings in it, but this meaning as the ground of all: That it was a revolt of the oppressed lower classes against the oppressing or neglecting upper classes: not a French revolt only; no, a European one; full of stern monition to all countries of Europe. These Chartisms, Radicalisms, Reform Bill, Tithe Bill, and infinite other discrepancy, and acrid argument and jargon that there is yet to be, are our French Revolution: God grant that we, with our better methods, may be able to transact it by argument alone!
The French Revolution, now that we have sufficiently execrated its horrors and crimes, is found to have had withal a great meaning in it. As indeed, what great thing ever happened in this world, a world understood always to be made and governed by a Providence and Wisdom, not by an Unwisdom, without meaning somewhat? It was a tolerably audible voice of proclamation, and universal oyez! to all people, this of three-and-twenty years' close fighting, sieging, conflagrating, with a million or two of men shot dead: the world ought to know by this time that it was verily meant in earnest, that same Phenomenon, and had its own reasons for appearing there! Which accordingly the world begins now to do. The French Revolution is seen, or begins everywhere to be seen, 'as the crowning phenomenon of our Modem Time;' 'the inevitable stern end of much; the fearful, but also wonderful, indispensable and sternly beneficent beginning of much.' He who would understand the struggling convulsive unrest of European society, in any and every country, at this day, may read it in broad glaring lines there, in that the most convulsive phenomenon of the last thousand years. Europe lay pining, obstructed, moribund; quack-ridden, hag-ridden,—is there a hag, or spectre of the Pit, so baleful, hideous as your accredited quack, were he never so close-shaven, mild-spoken, plausible to himself and others? Quack-ridden: in that one word lies all misery whatsoever. Speciosity in all departments usurps the place of reality, thrusts reality away; instead of performance, there is appearance of performance. The quack is a Falsehood Incarnate; and speaks, and makes and does mere falsehoods, which Nature with her veracity has to disown. As chief priest, as chief governor, he stands there, intrusted with much. The husbandman of 'Time's Seedfield;' he is the world's hired sower, hired and solemnly appointed to sow the kind true earth with wheat this year, that next year all men may have bread. He, miserable mortal, deceiving and self-deceiving, sows it, as we said, not with corn but with chaff; the world nothing doubting, harrows it in, pays him his wages, dismisses him with blessing, and—next year there has no corn sprung. Nature has disowned the chaff, declined growing chaff, and behold now there is no bread! It becomes necessary, in such case, to do several things; not soft things some of them, but hard.
Nay we will add that the very circumstance of quacks in unusual quantity getting domination, indicates that the heart of the world is already wrong. The impostor is false; but neither are his dupes altogether true: is not his first grand dupe the falsest of all,—himself namely? Sincere men, of never so limited intellect, have an instinct for discriminating sincerity. The cunningest Mephistopheles cannot deceive a simple Margaret of honest heart; 'it stands written on his brow.' Masses of people capable of being led away by quacks are themselves of partially untrue spirit. Alas, in such times it grows to be the universal belief, sole accredited knowingness, and the contrary of it accounted puerile enthusiasm, this sorrowfullest disbelief that there is properly speaking any truth in the world; that the world was, has been, or ever can be guided, except by simulation, dissimulation, and the sufficiently dexterous practice of pretence. The faith of men is dead: in what has guineas in its pocket, beefeaters riding behind it, and cannons trundling before it, they can believe; in what has none of these things they cannot believe. Sense for the true and false is lost; there is properly no longer any true or false. It is the heyday of Imposture; of Semblance recognising itself, and getting itself recognised, for Substance. Gaping multitudes listen; unlistening multitudes see not but that it is all right, and in the order of Nature. Earnest men, one of a million, shut their lips; suppressing thoughts, which there are no words to utter. To them it is too visible that spiritual life has departed; that material life, in whatsoever figure of it, cannot long remain behind. To them it seems as if our Europe of the Eighteenth Century, long hag-ridden, vexed with foul enchanters, to the length now of gorgeous Domdaniel Parcs-aux-cerfs and 'Peasants living on meal-husks and boiled grass,' had verily sunk down to die and dissolve; and were now, with its French Philosophisms, Hume Scepticisms, Diderot Atheisms, maundering in the final deliration; writhing, with its Seven-years Silesian robber-wars, in the final agony. Glory to God, our Europe was not to die but to live! Our Europe rose like a frenzied giant; shook ail that poisonous magician trumpery to right and left, trampling it storm-fully under foot; and declared aloud that there was strength in him, not for life only, but for new and infinitely wider life. Antæus-like the giant had struck his foot once more upon Reality and the Earth; there only, if in this universe at all, lay strength and healing for him. Heaven knows, it was not a gentle process; no wonder that it was a fearful process, this same 'Phoenix fire-consummation!' But the alternative was it or death; the merciful Heavens, merciful in their severity, sent us it rather.
And so the 'rights of man' were to be written down on paper; and experimentally wrought upon towards elaboration, in huge battle and wrestle, element conflicting with element, from side to side of this earth, for three-and-twenty years. Rights of man, wrongs of man? It is a question which has swallowed whole nations and generations; a question—on which we will not enter here. Far be it from us! Logic has small business with this question at present; logic has no plummet that will sound it at any time. But indeed the rights of man, as has been not unaptly remarked, are little worth ascertaining in comparison to the mights of man,—to what portion of his rights he has any chance of being able to make good? The accurate final rights of man lie in the far deeps of the Ideal, where 'the Ideal weds itself to the Possible,' as the Philosophers say. The ascertainable temporary rights of man vary not a little, according to place and time. They are known to depend much on what a man's convictions of them are. The Highland wife, with her husband at the foot of the gallows, patted him on the shoulder (if there be historical truth in Joseph Miller), and said amid her tears: "Go up, Donald, my man; the Laird bids ye." To her it seemed the rights of lairds were great, the rights of men small; and she acquiesced. Deputy Lapoule, in the Salle des Menus at Versailles, on the 4th of August, 1789, demanded (he did actually demand,' and by unanimous vote obtain) that the 'obsolete law' authorizing a Seigneur, on his return from the chase or other needful fatigue, to slaughter not above two of his vassals, and refresh his feet in their warm blood and bowels, should be 'abrogated.' From such obsolete law, or mad tradition and phantasm of an obsolete law, down to any corn-law, game-law, rotten-borough law, or other law or practice clamoured of in this time of ours, the distance travelled over is great!—What are the rights of men? All men are justified in demanding and searching for their rights; moreover, justified or not, they will do it: by Chartisms, Radicalisms, French Revolutions, or whatsoever methods they have. Rights surely are right: on the other hand, this other saying is most true, 'Use every man according to his rights and who shall escape whipping?' These two things, we say, are both true; and both are essential to make up the whole truth. All good men know always and feel, each for himself, that the one is not less true than the other; and act accordingly. The contradiction is of the surface only; as in opposite sides of the same fact: universal in this dualism of a life we have. Between these two extremes. Society and all human things must fluctuatingly adjust themselves the best they can.
And yet that there is verily a 'rights of man' let no mortal doubt. An ideal of right does dwell in all men, in all arrangements, pactions and procedures of men: it is to this ideal of right, more and more developing itself as it is more and more approximated to, that human Society for ever tends and struggles. We say also that any given thing either is unjust or else just; however obscure the arguings and strugglings on it be, the thing in itself there as it lies, infallibly enough, is the one or the other. To which let us add only this, the first, last article of faith, the alpha and omega of all faith among men. That nothing which is unjust can hope to continue in this world. A faith true in all times, more or less forgotten in most, but altogether frightfully brought to remembrance again in ours! Lyons fusilladings, Nantes noyadings, reigns of terror, and such other universal battle-thunder and explosion; these, if we will understand them, were but a new irrefragable preaching abroad of that. It would appear that Speciosities which are not Realities cannot any longer inhabit this world. It would appear that the unjust thing has no friend in the Heaven, and a majority against it on the Earth; nay that it has at bottom all men for its enemies; that it may take shelter in this fallacy and then in that, but will be hunted from fallacy to fallacy till it find no fallacy to shelter in any more, but must march and go elsewhither;—that, in a word, it ought to prepare incessantly for decent departure, before indecent departure, ignominious drumming out, nay savage smiting out and burning out, overtake it! Alas, was that such new tidings? Is it not from of old indubitable, that Untruth, Injustice which is but acted untruth, has no power to continue in this true universe of ours? The tidings was world-old, or older, as old as the Fall of Lucifer: and yet in that epoch unhappily it was new tidings, unexpected, incredible; and there had to be such earthquakes and shakings of the nations before it could be listened to, and laid to heart even slightly! Let us lay it to heart, let us know it well, that new shakings be not needed. Known and laid to heart it must everywhere be, before peace can pretend to come. This seems to us the secret of our convulsed era; this which is so easily written, which is and has been and will be so hard to bring to pass. All true men, high and low, each in his sphere, are consciously or unconsciously bringing it to pass; all false and half-true men are fruitlessly spending themselves to hinder it from coming to pass.