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
