To read the Reports of the Poor-Law Commissioners, if one had faith enough, would be a pleasure to the friend of humanity. One sole recipe seems to have been needful for the woes of England: 'refusal of out-door relief.' England lay in sick discontent, writhing powerless on its fever-bed, dark, nigh, desperate, in wastefulness, want, improvidence, and eating care, till like Hyperion down the eastern steeps, the Poor-Law Commissioners arose, and said, Let there be workhouses, and bread of affliction and water of affliction there! It was a simple invention; as all truly great inventions are. And see, in any quarter, instantly as the walls of the workhouse arise, misery and necessity fly away, out of sight,—out of being, as is fondly hoped, and dissolve into the inane; industry, frugality, fertility, rise of wages, peace on earth and goodwill towards men do,—in the Poor-Law Commissioners' Reports,—infallibly, rapidly or not so rapidly, to the joy of all parties, supervene. It was a consummation devoutly to be wished. We have looked over these four annual Poor-Law Reports with a variety of reflections; with no thought that our Poor-Law Commissioners are the inhuman men their enemies accuse them of being; with a feeling of thankfulness rather that there do exist men of that structure too; with a persuasion deeper and deeper that Nature, who makes nothing to no purpose, has not made either them or their Poor-Law Amendment Act in vain. We hope to prove that they and it were an indispensable element, harsh but salutary, in the progress of things.
That this Poor-Law Amendment Act meanwhile should be, as we sometimes hear it named, the 'chief glory' of a Reform Cabinet, betokens, one would imagine, rather a scarcity of glory there. To say to the poor, Ye shall eat the bread of affliction and drink the water of affliction, and be very miserable while here, required not so much a stretch of heroic faculty in any sense, as due toughness of bowels. If paupers are made miserable, paupers will needs decline in multitude. It is a secret known to all rat-catchers: stop up the granary-crevices, afflict with continual mewing, alarm, and going-off of traps, your 'chargeable labourers' disappear, and cease from the establishment. A still briefer method is that of arsenic; perhaps even a milder, where otherwise permissible. Rats and paupers can be abolished; the human faculty was from of old adequate to grind them down, slowly or at once, and needed no ghost or Reform Ministry to teach it. Furthermore when one hears of 'all the labour of the country being absorbed into employment' by this new system of affliction, when labour complaining of want can find no audience, one cannot but pause. That misery and unemployed labour should 'disappear' in that case is natural enough; should go out of sight,—but out of existence? What we do know is that 'the rates are diminished,' as they cannot well help being; that no statistic tables as yet report much increase of deaths by starvation: this we do know, and not very conclusively anything more than this. If this be absorption of all the labour of the country, then all the labour of the country is absorbed.
To believe practically that the poor and luckless are here only as a nuisance to be abraded and abated, and in some permissible manner made away with, and swept out of sight, is not an amiable faith. That the arrangements of good and ill success in this perplexed scramble of a world, which a blind goddess was always thought to preside over, are in fact the work of a seeing goddess or god, and require only not to be meddled with: what stretch of heroic faculty or inspiration of genius was needed to teach one that? To button your pockets and stand still, is no complex recipe. Laissez faire, laissez passer! Whatever goes on, ought it not to go on; 'the widow picking nettles for her children's dinner, and the perfumed seigneur delicately lounging in the Œil-du-Bœuf, who has an alchemy whereby he will extract from her the third nettle, and name it rent and law?' What is written and enacted, has it not black-on-white to shew for itself? Justice is justice; but all attorney's parchment is of the nature of Targum or sacred-parchment. In brief, ours is a world requiring only to be well let alone. Scramble along, thou insane scramble of a world, with thy pope's tiaras, king's mantles and beggar's gabardines, chivalry-ribbons and plebeian gallows-ropes, where a Paul shall die on the gibbet and a Nero sit fiddling as imperial Caesar; thou art all right, and shalt scramble even so; and whoever in the press is trodden down, has only to lie there and be trampled broad:—Such at bottom seems to be the chief social principle, if principle it have, which the Poor-Law Amendment Act has the merit of courageously asserting, in opposition to many things. A chief social principle which this present writer, for one, will by no manner of means believe in, but pronounce at all fit times to be false, heretical and damnable, if ever aught was!
And yet, as we said, Nature makes nothing in vain; not even a Poor-Law Amendment Act. For withal we are far from joining in the outcry raised against these poor Poor-Law Commissioners, as if they were tigers in men's shape; as if their Amendment Act were a mere monstrosity and horror, deserving instant abrogation. They are not tigers; they are men filled with an idea of a theory: their Amendment Act, heretical and damnable as a whole truth, is orthodox laudable as a half-truth; and was imperatively required to be put in practice. To create men filled with a theory that refusal of out-door relief was the one thing needful: Nature had no readier way of getting out-door relief refused. In fact, if we look at the old Poor-Law, in its assertion of the opposite social principle, that Fortune's awards are not those of Justice, we shall find it to have become still more unsupportable, demanding, if England was not destined for speedy anarchy, to be done away with.
Any law, however well meant as a law, which has become a bounty on unthrift, idleness, bastardy and beer-drinking, must be put an end to. In all ways it needs, especially in these times, to be proclaimed aloud that for the idle man there is no place in this England of ours. He that will not work, and save according to his means, let him go elsewhither; let him know that for him the Law has made no soft provision, but a hard and stern one; that by the Law of Nature, which the Law of England would vainly contend against in the long-run, he is doomed either to quit these habits, or miserably be extruded from this Earth, which is made on principles different from these. He that will not work according to his faculty, let him perish according to his necessity: there is no law juster than that. Would to heaven one could preach it abroad into the hearts of all sons and daughters of Adam, for it is a law applicable to all; and bring it to bear, with practical obligation strict as the Poor-Law Bastille, on all! We had then, in good truth, a 'perfect constitution of society;' and 'God's fair earth and Task-garden, where whosoever is not working must be begging or stealing,' were then actually what always, through so many changes and struggles, it is endeavouring to become.
That this law of No work no recompense, should first of all be enforced on the manual worker, and brought stringently home to him and his numerous class, while so many other classes and persons still go loose from it, was natural to the case. Let it be enforced there, and rigidly made good;—alas, not by such simple methods as 'refusal of outdoor relief,' but by far other and costlier ones; which too, however, a bountiful Providence is not unfurnished with, nor, in these latter generations (if we will understand their convulsions and confusions), sparing to apply. Work is the mission of man in this Earth. A day is ever struggling forward, a day will arrive in some approximate degree, when he who has no work to do, by whatever name he may be named, will not find it good to shew himself in our quarter of the Solar System; but may go and look out elsewhere. If there be any Idle Planet discoverable?—Let the honest working man rejoice that such law, the first of Nature, has been made good on him; and hope that, by and by, all else will be made good. It is the beginning of all. We define the harsh New Poor-Law to be withal a 'protection of the thrifty labourer against the thriftless and dissolute;' a thing inexpressibly important; a half-result, detestable, if you will, when looked upon as the whole result; yet without which the whole result is forever unattainable. Let wastefulness, idleness, drunkenness, improvidence take the fate which God has appointed them; that their opposites may also have a chance for their fate. Let the Poor-Law Administrators be considered as useful labourers whom Nature has furnished with a whole theory of the universe, that they might accomplish an indispensable fractional practice there, and prosper in it in spite of much contradiction.
We will praise the New Poor-Law, farther, as the probable preliminary of some general charge to be taken of the lowest classes by the higher. Any general charge whatsoever, rather than a conflict of charges, varying from parish to parish; the emblem of darkness, of unreadable confusion. Supervisal by the central government, in what spirit soever executed, is supervisal from a centre. By degrees the object will become clearer, as it is at once made thereby universally conspicuous. By degrees true vision of it will become attainable, will be universally attained; whatsoever order regarding it is just and wise, as grounded on the truth of it, will then be capable of being taken. Let us welcome the New Poor-Law as the harsh beginning of much, the harsh ending of much! Most harsh and barren lies the new ploughers' fallow-field, the crude subsoil all turned up, which never saw the sun; which as yet grows no herb; which has 'out-door relief for no one. Yet patience: innumerable weeds and corruptions lie safely turned down and extinguished under it; this same crude subsoil is the first step of all true husbandry; by Heaven's blessing and the skyey influences, fruits that are good and blessed will yet come of it.
For, in truth, the claim of the poor labourer is something quite other than that 'Statute of the Forty-third of Elizabeth' will ever fulfil for him. Not to be supported by roundsmen systems, by never so liberal parish doles, or lodged in free and easy workhouses when distress overtakes him; not for this, however in words he may clamour for it; not for this, but for something far different does the heart of him struggle. It is 'for justice' that he struggles; for 'just wages,'—not in money alone! An ever-toiling inferior, he would fain (though as yet he knows it not) find for himself a superior that should lovingly and wisely govern: is not that too the 'just wages' of his service done? It is for a manlike place and relation, in this world where he sees himself a man, that he struggles. At bottom may we not say, it is even for this, That guidance and government, which he cannot give himself, which in our so complex world he can no longer do without, might be afforded him? The thing he struggles for is one which no Forty-third of Elizabeth is in any condition to furnish him, to put him on the road towards getting. Let him quit the Forty-third of Elizabeth altogether; and rejoice that the Poor-Law Amendment Act has, even by harsh methods and against his own will, forced him away from it. That was a broken reed to lean on, if there ever was one; and did but run into his lamed right-hand. Let him cast it far from him, that broken reed, and look to quite the opposite point of the heavens for help. His unlamed right-hand, with the cunning industry that lies in it, is not this defined to be 'the sceptre of our Planet'? He that can work is a born king of something; is in communion with Nature, is master of a thing or things, is a priest and king of Nature so far. He that can work at nothing is but a usurping king, be his trappings what they may; he is the born slave of all things. Let a man honour his craftmanship, his can-do; and know that his rights of man have no concern at all with the Forty-third of Elizabeth.