The Greatest Works of Edward Bellamy: 20 Dystopian Novels, Sci-Fi Series & Short Stories. Edward Bellamy
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is another great and equal right of all men which, though strictly included under the right of life, is by generous minds set even above it: I mean the right of liberty--that is to say, the right not only to live, but to live in personal independence of one's fellows, owning only those common social obligations resting on all alike.
"Now, the duty of the state to safeguard the liberty of citizens was recognized in your day just as was its duty to safeguard their lives, but with the same limitation, namely, that the safeguard should apply only to protect from attacks by violence. If it were attempted to kidnap a citizen and reduce him by force to slavery, the state would interfere, but not otherwise. Nevertheless, it was true in your day of liberty and personal independence, as of life, that the perils to which they were chiefly exposed were not from force or violence, but resulted from economic causes, the necessary consequences of inequalities of wealth. Because the state absolutely ignored this side, which was incomparably the largest side of the liberty question, its pretense of defending the liberties of citizens was as gross a mockery as that of guaranteeing their lives. Nay, it was a yet more absolute mockery and on a far vaster scale.
"For, although I have spoken of the monopolization of wealth and of the productive machinery by a portion of the people as being first of all a threat to the lives of the rest of the community and to be resisted as such, nevertheless the main practical effect of the system was not to deprive the masses of mankind of life outright, but to force them, through want, to buy their lives by the surrender of their liberties. That is to say, they accepted servitude to the possessing class and became their serfs on condition of receiving the means of subsistence. Although multitudes were always perishing from lack of subsistence, yet it was not the deliberate policy of the possessing class that they should do so. The rich had no use for dead men; on the other hand, they had endless use for human beings as servants, not only to produce more wealth, but as the instruments of their pleasure and luxury.
"As I need not remind you who were familiar with it, the industrial system of the world before the great Revolution was wholly based upon the compulsory servitude of the mass of mankind to the possessing class, enforced by the coercion of economic need."
"Undoubtedly," I said, "the poor as a class were in the economic service of the rich, or, as we used to say, labor was dependent on capital for employment, but this service and employment had become in the nineteenth century an entirely voluntary relation on the part of the servant or employee. The rich had no power to compel the poor to be their servants. They only took such as came voluntarily to ask to be taken into service, and even begged to be, with tears. Surely a service so sought after could scarcely be called compulsory."
"Tell us, Julian," said the doctor, "did the rich go to one another and ask the privilege of being one another's servants or employees?"
"Of course not."
"But why not?"
"Because, naturally, no one could wish to be another's servant or subject to his orders who could get along without it."
"I should suppose so, but why, then, did the poor so eagerly seek to serve the rich when the rich refused with scorn to serve one another? Was it because the poor so loved the rich?"
"Scarcely."
"Why then?"
"It was, of course, for the reason that it was the only way the poor could get a living."
"You mean that it was only the pressure of want or the fear of it that drove the poor to the point of becoming the servants of the rich?"
"That is about it."
"And would you call that voluntary service? The distinction between forced service and such service as that would seem quite imperceptible to us. If a man may be said to do voluntarily that which only the pressure of bitter necessity compels him to elect to do, there has never been any such thing as slavery, for all the acts of a slave are at the last the acceptance of a less evil for fear of a worse. Suppose, Julian, you or a few of you owned the main water supply, or food supply, clothing supply, land supply, or main industrial opportunities in a community and could maintain your ownership, that fact alone would make the rest of the people your slaves, would it not, and that, too, without any direct compulsion on your part whatever?"
"No doubt."
"Suppose somebody should charge you with holding the people under compulsory servitude, and you should answer that you laid no hand on them but that they willingly resorted to you and kissed your hands for the privilege of being allowed to serve you in exchange for water, food, or clothing, would not that be a very transparent evasion on your part of the charge of slaveholding?"
"No doubt it would be."
"Well, and was not that precisely the relation the capitalists or employers as a class held toward the rest of the community through their monopolization of wealth and the machinery of production?"
"I must say that it was."
"There was a great deal said by the economists of your day," the doctor went on, "about the freedom of contract--the voluntary, unconstrained agreement of the laborer with the employer as to the terms of his employment. What hypocrisy could have been so brazen as that pretense when, as a matter of fact, every contract made between the capitalist who had bread and could keep it and the laborer who must have it or die would have been declared void, if fairly judged, even under your laws as a contract made under duress of hunger, cold, and nakedness, nothing less than the threat of death! If you own the things men must have, you own the men who must have them."
"But the compulsion of want," said I, "meaning hunger and cold, is a compulsion of Nature. In that sense we are all under compulsory servitude to Nature."
"Yes, but not to one another. That is the whole difference between slavery and freedom. To-day no man serves another, but all the common good in which we equally share. Under your system the compulsion of Nature through the appropriation by the rich of the means of supplying Nature's demands was turned into a club by which the rich made the poor pay Nature's debt of labor not only for themselves but for the rich also, with a vast overcharge besides for the needless waste of the system."
"You make out our system to have been little better than slavery. That is a hard word."
"It is a very hard word, and we want above all things to be fair. Let us look at the question. Slavery exists where there is a compulsory using of men by other men for the benefit of the users. I think we are quite agreed that the poor man in your day worked for the rich only because his necessities compelled him to. That compulsion varied in force according to the degree of want the worker was in. Those who had a little economic means would only render the lighter kinds of service on more or less easy and honorable conditions, while those who had less means or no means at all would do anything on any terms however painful or degrading. With the mass of the workers the compulsion of necessity was of the sharpest kind. The chattel slave had the choice between working for his master and the lash. The wage-earner chose between laboring for an employer or starving. In the older, cruder forms of slavery the masters had to be watching constantly to prevent the escape of their slaves, and were troubled with the charge of providing for them. Your system was more convenient, in that it made Nature your taskmaster, and depended on her to keep your servants to the task. It was a difference between the direct exercise of coercion, in which the slave was always on the point of rebellion, and an indirect coercion by which the same industrial result was obtained, while the slave, instead of rebelling against his master's authority, was grateful for the opportunity of serving him."
"But," said I, "the wage-earner received wages and the slave received nothing."
"I beg your pardon. The slave received subsistence--clothing and shelter--and the wage-earner who could get more than these out of his wages was rarely fortunate. The rate of wages, except in new countries and under special conditions and for skilled workers, kept at about the subsistence point, quite as often dropping below as rising above. The main difference was that the master expended the subsistence wage of the chattel slave for him while the earner expended it for himself. This was better for the worker in some ways; in others less desirable, for the master out of self-interest usually saw that the chattel, children had enough; while the employer,