Джек Лондон
The Iron Heel
CHAPTER VII
THE BISHOP'S VISION
"The Bishop is out of hand," Ernest wrote me. "He is clear up in the air. Tonight he is going to begin putting to rights this very miserable world of ours. He is going to deliver his message. He has told me so, and I cannot dissuade him. To-night he is chairman of the I.P.H.,[51] and he will embody his message in his introductory remarks.
"May I bring you to hear him? Of course, he is foredoomed to futility. It will break your heart — it will break his; but for you it will be an excellent object lesson. You know, dear heart, how proud I am because you love me. And because of that I want you to know my fullest value, I want to redeem, in your eyes, some small measure of my unworthiness. And so it is that my pride desires that you shall know my thinking is correct and right. My views are harsh; the futility of so noble a soul as the Bishop will show you the compulsion for such harshness. So come to-night. Sad though this night's happening will be, I feel that it will but draw you more closely to me."
The I.P.H. held its convention that night in San Francisco.[52] This convention had been called to consider public immorality and the remedy for it. Bishop Morehouse presided. He was very nervous as he sat on the platform, and I could see the high tension he was under. By his side were Bishop Dickinson; H. H. Jones, the head of the ethical department in the University of California; Mrs. W. W. Hurd, the great charity organizer; Philip Ward, the equally great philanthropist; and several lesser luminaries in the field of morality and charity. Bishop Morehouse arose and abruptly began:
"I was in my brougham, driving through the streets. It was night-time. Now and then I looked through the carriage windows, and suddenly my eyes seemed to be opened, and I saw things as they really are. At first I covered my eyes with my hands to shut out the awful sight, and then, in the darkness, the question came to me: What is to be done? What is to be done? A little later the question came to me in another way: What would the Master do? And with the question a great light seemed to fill the place, and I saw my duty sun-clear, as Saul saw his on the way to Damascus.
"I stopped the carriage, got out, and, after a few minutes' conversation, persuaded two of the public women to get into the brougham with me. If Jesus was right, then these two unfortunates were my sisters, and the only hope of their purification was in my affection and tenderness.
"I live in one of the loveliest localities of San Francisco. The house in which I live cost a hundred thousand dollars, and its furnishings, books, and works of art cost as much more. The house is a mansion. No, it is a palace, wherein there are many servants. I never knew what palaces were good for. I had thought they were to live in. But now I know. I took the two women of the street to my palace, and they are going to stay with me. I hope to fill every room in my palace with such sisters as they."
The audience had been growing more and more restless and unsettled, and the faces of those that sat on the platform had been betraying greater and greater dismay and consternation. And at this point Bishop Dickinson arose, and with an expression of disgust on his face, fled from the platform and the hall. But Bishop Morehouse, oblivious to all, his eyes filled with his vision, continued:
"Oh, sisters and brothers, in this act of mine I find the solution of all my difficulties. I didn't know what broughams were made for, but now I know. They are made to carry the weak, the sick, and the aged; they are made to show honor to those who have lost the sense even of shame.
"I did not know what palaces were made for, but now I have found a use for them. The palaces of the Church should be hospitals and nurseries for those who have fallen by the wayside and are perishing."
He made a long pause, plainly overcome by the thought that was in him, and nervous how best to express it.
"I am not fit, dear brethren, to tell you anything about morality. I have lived in shame and hypocrisies too long to be able to help others; but my action with those women, sisters of mine, shows me that the better way is easy to find. To those who believe in Jesus and his gospel there can be no other relation between man and man than the relation of affection. Love alone is stronger than sin — stronger than death. I therefore say to the rich among you that it is their duty to do what I have done and am doing. Let each one of you who is prosperous take into his house some thief and treat him as his brother, some unfortunate and treat her as his sister, and San Francisco will need no police force and no magistrates; the prisons will be turned into hospitals, and the criminal will disappear with his crime.
"We must give ourselves and not our money alone. We must do as Christ did; that is the message of the Church today. We have wandered far from the Master's teaching. We are consumed in our own flesh-pots. We have put mammon in the place of Christ. I have here a poem that tells the whole story. I should like to read it to you. It was written by an erring soul who yet saw clearly.[53] It must not be mistaken for an attack upon the Catholic Church. It is an attack upon all churches, upon the pomp and splendor of all churches that have wandered from the Master's path and hedged themselves in from his lambs. Here it is:
"The silver trumpets rang across the Dome;
The people knelt upon the ground with awe;
And borne upon the necks of men I saw,
Like some great God, the Holy Lord of Rome.
"Priest-like, he wore a robe more white than foam,
And, king-like, swathed himself in royal red,
Three crowns of gold rose high upon his head;
In splendor and in light the Pope passed home.
"My heart stole back across wide wastes of years
To One who wandered by a lonely sea;
And sought in vain for any place of rest:
'Foxes have holes, and every bird its nest,
I, only I, must wander wearily,
And bruise my feet, and drink wine salt with tears.'"
The audience was agitated, but unresponsive. Yet Bishop Morehouse was not aware of it. He held steadily on his way.
"And so I say to the rich among you, and to all the rich, that bitterly you oppress the Master's lambs. You have hardened your hearts. You have closed your ears to the voices that are crying in the land — the voices of pain and sorrow that you will not hear but that some day will be heard. And so I say — "
But at this point H. H. Jones and Philip Ward, who had already risen from their chairs, led the Bishop off the platform, while the audience sat breathless and shocked.
Ernest laughed harshly and savagely when he had gained the street. His laughter jarred upon me. My heart seemed ready to burst with suppressed tears.
"He has delivered his message," Ernest cried. "The manhood and the deep-hidden, tender nature of their Bishop burst out, and his Christian audience, that loved him, concluded that he was crazy! Did you see them leading him so solicitously from the platform? There must have been laughter in hell at the spectacle."
"Nevertheless, it will make a great impression, what the Bishop did and said to-night," I said.
"Think so?" Ernest queried mockingly.
"It will make a sensation," I asserted. "Didn't you see the reporters scribbling like mad while he was speaking?"
"Not a line of which will appear in to-morrow's papers."
"I can't believe it," I cried.
"Just wait and see," was the answer. "Not a line, not a thought that he uttered. The daily press? The daily suppressage!"
"But the reporters," I objected. "I saw them."
"Not a word that he uttered will see print. You have forgotten the editors. They draw their salaries for the policy they maintain. Their policy is to print nothing that is a vital menace to the established. The Bishop's utterance was a violent assault upon the established morality. It was heresy. They led him from the platform to prevent him from uttering more heresy. The newspapers will purge his heresy in the oblivion of silence. The press of the United States? It is a parasitic growth that battens on the capitalist class. Its function is to serve the established by moulding public opinion, and right well it serves it.
"Let me prophesy. To-morrow's papers will merely mention that the Bishop is in poor health, that he has been working too hard, and that he broke down last night. The next mention, some days hence, will be to the effect that he is suffering from nervous prostration and has been given a vacation by his grateful flock. After that, one of two things will happen: either the Bishop will see the error of his way and return from his vacation a well man in whose eyes there are no more visions, or else he will persist in his madness, and then you may expect to see in the papers, couched pathetically and tenderly, the announcement of his insanity. After that he will be left to gibber his visions to padded walls."
"Now there you go too far!" I cried out.
"In the eyes of society it will truly be insanity," he replied. "What honest man, who is not insane, would take lost women and thieves into his house to dwell with him sisterly and brotherly? True, Christ died between two thieves, but that is another story. Insanity? The mental processes of the man with whom one disagrees, are always wrong. Therefore the mind of the man is wrong. Where is the line between wrong mind and insane mind? It is inconceivable that any sane man can radically disagree with one's most sane conclusions.
"There is a good example of it in this evening's paper. Mary McKenna lives south of Market Street. She is a poor but honest woman. She is also patriotic. But she has erroneous ideas concerning the American flag and the protection it is supposed to symbolize. And here's what happened to her. Her husband had an accident and was laid up in hospital three months. In spite of taking in washing, she got behind in her rent. Yesterday they evicted her. But first, she hoisted an American flag, and from under its folds she announced that by virtue of its protection they could not turn her out on to the cold street. What was done? She was arrested and arraigned for insanity. To-day she was examined by the regular insanity experts. She was found insane. She was consigned to the Napa Asylum."
"But that is far-fetched," I objected. "Suppose I should disagree with everybody about the literary style of a book. They wouldn't send me to an asylum for that."
"Very true," he replied. "But such divergence of opinion would constitute no menace to society. Therein lies the difference. The divergence of opinion on the parts of Mary McKenna and the Bishop do menace society. What if all the poor people should refuse to pay rent and shelter themselves under the American flag? Landlordism would go crumbling. The Bishop's views are just as perilous to society. Ergo, to the asylum with him."
But still I refused to believe.
"Wait and see," Ernest said, and I waited.
Next morning I sent out for all the papers. So far Ernest was right. Not a word that Bishop Morehouse had uttered was in print. Mention was made in one or two of the papers that he had been overcome by his feelings. Yet the platitudes of the speakers that followed him were reported at length.
Several days later the brief announcement was made that he had gone away on a vacation to recover from the effects of overwork. So far so good, but there had been no hint of insanity, nor even of nervous collapse. Little did I dream the terrible road the Bishop was destined to travel — the Gethsemane and crucifixion that Ernest had pondered about.
CHAPTER VIII
THE MACHINE BREAKERS
It was just before Ernest ran for Congress, on the socialist ticket, that father gave what he privately called his "Profit and Loss" dinner. Ernest called it the dinner of the Machine Breakers. In point of fact, it was merely a dinner for business men — small business men, of course. I doubt if one of them was interested in any business the total capitalization of which exceeded a couple of hundred thousand dollars. They were truly representative middle-class business men.
There was Owen, of Silverberg, Owen & Company — a large grocery firm with several branch stores. We bought our groceries from them. There were both partners of the big drug firm of Kowalt & Washburn, and Mr. Asmunsen, the owner of a large granite quarry in Contra Costa County. And there were many similar men, owners or part-owners in small factories, small businesses and small industries — small capitalists, in short.
They were shrewd-faced, interesting men, and they talked with simplicity and clearness. Their unanimous complaint was against the corporations and trusts. Their creed was, "Bust the Trusts." All oppression originated in the trusts, and one and all told the same tale of woe. They advocated government ownership of such trusts as the railroads and telegraphs, and excessive income taxes, graduated with ferocity, to destroy large accumulations. Likewise they advocated, as a cure for local ills, municipal ownership of such public utilities as water, gas, telephones, and street railways.
Especially interesting was Mr. Asmunsen's narrative of his tribulations as a quarry owner. He confessed that he never made any profits out of his quarry, and this, in spite of the enormous volume of business that had been caused by the destruction of San Francisco by the big earthquake. For six years the rebuilding of San Francisco had been going on, and his business had quadrupled and octupled, and yet he was no better off.
"The railroad knows my business just a little bit better than I do," he said. "It knows my operating expenses to a cent, and it knows the terms of my contracts. How it knows these things I can only guess. It must have spies in my employ, and it must have access to the parties to all my contracts. For look you, when I place a big contract, the terms of which favor me a goodly profit, the freight rate from my quarry to market is promptly raised. No explanation is made. The railroad gets my profit. Under such circumstances I have never succeeded in getting the railroad to reconsider its raise. On the other hand, when there have been accidents, increased expenses of operating, or contracts with less profitable terms, I have always succeeded in getting the railroad to lower its rate. What is the result? Large or small, the railroad always gets my profits."
"What remains to you over and above," Ernest interrupted to ask, "would roughly be the equivalent of your salary as a manager did the railroad own the quarry."
"The very thing," Mr. Asmunsen replied. "Only a short time ago I had my books gone through for the past ten years. I discovered that for those ten years my gain was just equivalent to a manager's salary. The railroad might just as well have owned my quarry and hired me to run it."
"But with this difference," Ernest laughed; "the railroad would have had to assume all the risk which you so obligingly assumed for it."
"Very true," Mr. Asmunsen answered sadly.
Having let them have they say, Ernest began asking questions right and left. He began with Mr. Owen.
"You started a branch store here in Berkeley about six months ago?"
"Yes," Mr. Owen answered.
"And since then I've noticed that three little corner groceries have gone out of business. Was your branch store the cause of it?"
Mr. Owen affirmed with a complacent smile. "They had no chance against us."
"Why not?"
"We had greater capital. With a large business there is always less waste and greater efficiency."
"And your branch store absorbed the profits of the three small ones. I see. But tell me, what became of the owners of the three stores?"
"One is driving a delivery wagon for us. I don't know what happened to the other two."
Ernest turned abruptly on Mr. Kowalt.
"You sell a great deal at cut-rates.[54] What have become of the owners of the small drug stores that you forced to the wall?"
"One of them, Mr. Haasfurther, has charge now of our prescription department," was the answer.
"And you absorbed the profits they had been making?"
"Surely. That is what we are in business for."
"And you?" Ernest said suddenly to Mr. Asmunsen. "You are disgusted because the railroad has absorbed your profits?"
Mr. Asmunsen nodded.
"What you want is to make profits yourself?"
Again Mr. Asmunsen nodded.
"Out of others?"
There was no answer.
"Out of others?" Ernest insisted.
"That is the way profits are made," Mr. Asmunsen replied curtly.
"Then the business game is to make profits out of others, and to prevent others from making profits out of you. That's it, isn't it?"
Ernest had to repeat his question before Mr. Asmunsen gave an answer, and then he said:
"Yes, that's it, except that we do not object to the others making profits so long as they are not extortionate."
"By extortionate you mean large; yet you do not object to making large profits yourself?... Surely not?"
And Mr. Asmunsen amiably confessed to the weakness. There was one other man who was quizzed by Ernest at this juncture, a Mr. Calvin, who had once been a great dairy-owner.
"Some time ago you were fighting the Milk Trust," Ernest said to him; "and now you are in Grange politics.[55] How did it happen?"
"Oh, I haven't quit the fight," Mr. Calvin answered, and he looked belligerent enough. "I'm fighting the Trust on the only field where it is possible to fight — the political field. Let me show you. A few years ago we dairymen had everything our own way."
"But you competed among yourselves?" Ernest interrupted.
"Yes, that was what kept the profits down. We did try to organize, but independent dairymen always broke through us. Then came the Milk Trust."
"Financed by surplus capital from Standard Oil,"[56] Ernest said.
"Yes," Mr. Calvin acknowledged. "But we did not know it at the time. Its agents approached us with a club. "Come in and be fat," was their proposition, "or stay out and starve." Most of us came in. Those that didn't, starved. Oh, it paid us... at first. Milk was raised a cent a quart. One-quarter of this cent came to us. Three-quarters of it went to the Trust. Then milk was raised another cent, only we didn't get any of that cent. Our complaints were useless. The Trust was in control. We discovered that we were pawns. Finally, the additional quarter of a cent was denied us. Then the Trust began to squeeze us out. What could we do? We were squeezed out. There were no dairymen, only a Milk Trust."
"But with milk two cents higher, I should think you could have competed," Ernest suggested slyly.
"So we thought. We tried it." Mr. Calvin paused a moment. "It broke us. The Trust could put milk upon the market more cheaply than we. It could sell still at a slight profit when we were selling at actual loss. I dropped fifty thousand dollars in that venture. Most of us went bankrupt.[57] The dairymen were wiped out of existence."
"So the Trust took your profits away from you," Ernest said, "and you've gone into politics in order to legislate the Trust out of existence and get the profits back?"
Mr. Calvin's face lighted up. "That is precisely what I say in my speeches to the farmers. That's our whole idea in a nutshell."
"And yet the Trust produces milk more cheaply than could the independent dairymen?" Ernest queried.
"Why shouldn't it, with the splendid organization and new machinery its large capital makes possible?"
"There is no discussion," Ernest answered. "It certainly should, and, furthermore, it does."
Mr. Calvin here launched out into a political speech in exposition of his views. He was warmly followed by a number of the others, and the cry of all was to destroy the trusts.
"Poor simple folk," Ernest said to me in an undertone. "They see clearly as far as they see, but they see only to the ends of their noses."
A little later he got the floor again, and in his characteristic way controlled it for the rest of the evening.
"I have listened carefully to all of you," he began, "and I see plainly that you play the business game in the orthodox fashion. Life sums itself up to you in profits. You have a firm and abiding belief that you were created for the sole purpose of making profits. Only there is a hitch. In the midst of your own profit-making along comes the trust and takes your profits away from you. This is a dilemma that interferes somehow with the aim of creation, and the only way out, as it seems to you, is to destroy that which takes from you your profits.
"I have listened carefully, and there is only one name that will epitomize you. I shall call you that name. You are machine-breakers. Do you know what a machine-breaker is? Let me tell you. In the eighteenth century, in England, men and women wove cloth on hand-looms in their own cottages. It was a slow, clumsy, and costly way of weaving cloth, this cottage system of manufacture. Along came the steam-engine and labor-saving machinery. A thousand looms assembled in a large factory, and driven by a central engine wove cloth vastly more cheaply than could the cottage weavers on their hand-looms. Here in the factory was combination, and before it competition faded away. The men and women who had worked the hand-looms for themselves now went into the factories and worked the machine-looms, not for themselves, but for the capitalist owners. Furthermore, little children went to work on the machine-looms, at lower wages, and displaced the men. This made hard times for the men. Their standard of living fell. They starved. And they said it was all the fault of the machines. Therefore, they proceeded to break the machines. They did not succeed, and they were very stupid.
"Yet you have not learned their lesson. Here are you, a century and a half later, trying to break machines. By your own confession the trust machines do the work more efficiently and more cheaply than you can. That is why you cannot compete with them. And yet you would break those machines. You are even more stupid than the stupid workmen of England. And while you maunder about restoring competition, the trusts go on destroying you.
"One and all you tell the same story, — the passing away of competition and the coming on of combination. You, Mr. Owen, destroyed competition here in Berkeley when your branch store drove the three small groceries out of business. Your combination was more effective. Yet you feel the pressure of other combinations on you, the trust combinations, and you cry out. It is because you are not a trust. If you were a grocery trust for the whole United States, you would be singing another song. And the song would be, 'Blessed are the trusts.' And yet again, not only is your small combination not a trust, but you are aware yourself of its lack of strength. You are beginning to divine your own end. You feel yourself and your branch stores a pawn in the game. You see the powerful interests rising and growing more powerful day by day; you feel their mailed hands descending upon your profits and taking a pinch here and a pinch there — the railroad trust, the oil trust, the steel trust, the coal trust; and you know that in the end they will destroy you, take away from you the last per cent of your little profits.
"You, sir, are a poor gamester. When you squeezed out the three small groceries here in Berkeley by virtue of your superior combination, you swelled out your chest, talked about efficiency and enterprise, and sent your wife to Europe on the profits you had gained by eating up the three small groceries. It is dog eat dog, and you ate them up. But, on the other hand, you are being eaten up in turn by the bigger dogs, wherefore you squeal. And what I say to you is true of all of you at this table. You are all squealing. You are all playing the losing game, and you are all squealing about it.
"But when you squeal you don't state the situation flatly, as I have stated it. You don't say that you like to squeeze profits out of others, and that you are making all the row because others are squeezing your profits out of you. No, you are too cunning for that. You say something else. You make small-capitalist political speeches such as Mr. Calvin made. What did he say? Here are a few of his phrases I caught: 'Our original principles are all right,' 'What this country requires is a return to fundamental American methods — free opportunity for all,' 'The spirit of liberty in which this nation was born,' 'Let us return to the principles of our forefathers.'
"When he says 'free opportunity for all,' he means free opportunity to squeeze profits, which freedom of opportunity is now denied him by the great trusts. And the absurd thing about it is that you have repeated these phrases so often that you believe them. You want opportunity to plunder your fellow-men in your own small way, but you hypnotize yourselves into thinking you want freedom. You are piggish and acquisitive, but the magic of your phrases leads you to believe that you are patriotic. Your desire for profits, which is sheer selfishness, you metamorphose into altruistic solicitude for suffering humanity. Come on now, right here amongst ourselves, and be honest for once. Look the matter in the face and state it in direct terms."
There were flushed and angry faces at the table, and withal a measure of awe. They were a little frightened at this smooth-faced young fellow, and the swing and smash of his words, and his dreadful trait of calling a spade a spade. Mr. Calvin promptly replied.
"And why not?" he demanded. "Why can we not return to ways of our fathers when this republic was founded? You have spoken much truth, Mr. Everhard, unpalatable though it has been. But here amongst ourselves let us speak out. Let us throw off all disguise and accept the truth as Mr. Everhard has flatly stated it. It is true that we smaller capitalists are after profits, and that the trusts are taking our profits away from us. It is true that we want to destroy the trusts in order that our profits may remain to us. And why can we not do it? Why not? I say, why not?"
"Ah, now we come to the gist of the matter," Ernest said with a pleased expression. "I'll try to tell you why not, though the telling will be rather hard. You see, you fellows have studied business, in a small way, but you have not studied social evolution at all. You are in the midst of a transition stage now in economic evolution, but you do not understand it, and that's what causes all the confusion. Why cannot you return? Because you can't. You can no more make water run up hill than can you cause the tide of economic evolution to flow back in its channel along the way it came. Joshua made the sun stand still upon Gibeon, but you would outdo Joshua. You would make the sun go backward in the sky. You would have time retrace its steps from noon to morning.
"In the face of labor-saving machinery, of organized production, of the increased efficiency of combination, you would set the economic sun back a whole generation or so to the time when there were no great capitalists, no great machinery, no railroads — a time when a host of little capitalists warred with each other in economic anarchy, and when production was primitive, wasteful, unorganized, and costly. Believe me, Joshua's task was easier, and he had Jehovah to help him. But God has forsaken you small capitalists. The sun of the small capitalists is setting. It will never rise again. Nor is it in your power even to make it stand still. You are perishing, and you are doomed to perish utterly from the face of society.
"This is the fiat of evolution. It is the word of God. Combination is stronger than competition. Primitive man was a puny creature hiding in the crevices of the rocks. He combined and made war upon his carnivorous enemies. They were competitive beasts. Primitive man was a combinative beast, and because of it he rose to primacy over all the animals. And man has been achieving greater and greater combinations ever since. It is combination versus competition, a thousand centuries long struggle, in which competition has always been worsted. Whoso enlists on the side of competition perishes."
"But the trusts themselves arose out of competition," Mr. Calvin interrupted.
"Very true," Ernest answered. "And the trusts themselves destroyed competition. That, by your own word, is why you are no longer in the dairy business."
The first laughter of the evening went around the table, and even Mr. Calvin joined in the laugh against himself.
"And now, while we are on the trusts," Ernest went on, "let us settle a few things. I shall make certain statements, and if you disagree with them, speak up. Silence will mean agreement. Is it not true that a machine-loom will weave more cloth and weave more cheaply than a hand-loom?" He paused, but nobody spoke up. "Is it not then highly irrational to break the machine-loom and go back to the clumsy and more costly hand-loom method of weaving?" Heads nodded in acquiescence. "Is it not true that that known as a trust produces more efficiently and cheaply than can a thousand competing small concerns?" Still no one objected. "Then is it not irrational to destroy that cheap and efficient combination?"
No one answered for a long time. Then Mr. Kowalt spoke.
"What are we to do, then?" he demanded. "To destroy the trusts is the only way we can see to escape their domination."
Ernest was all fire and aliveness on the instant.
"I'll show you another way!" he cried. "Let us not destroy those wonderful machines that produce efficiently and cheaply. Let us control them. Let us profit by their efficiency and cheapness. Let us run them for ourselves. Let us oust the present owners of the wonderful machines, and let us own the wonderful machines ourselves. That, gentlemen, is socialism, a greater combination than the trusts, a greater economic and social combination than any that has as yet appeared on the planet. It is in line with evolution. We meet combination with greater combination. It is the winning side. Come on over with us socialists and play on the winning side."
