Tuesday, April 11, 2017

A History of White Slavery by Charles Sumner 1853



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The word slave, suggesting now so much of human abasement, has an origin which speaks of human grandeur. Its parent term, Slava, signifying glory, in the Slavonian dialects, where it first appears, was proudly assumed as the national designation of the races in the north-eastern part of the European continent, who, in the vicissitudes of war, were afterwards degraded from the condition of conquerors to that of servitude. The Slavonian bondman, retaining his national name, was known as a Slave, and this term—passing from a race to a class—was afterwards applied, in the languages of modern Europe, to all in his unhappy lot, without distinction of country or color. It would be difficult to mention any word which has played such opposite parts in history—now beneath the garb of servitude, concealing its early robes of pride. And yet, startling as it may seem, this word may properly be received in its primitive character, in our own day, by those among us who consider slavery essential to democratic institutions, and therefore a part of the true glory of the country!

Slavery was universally recognized by the nations of antiquity. It is said by Pliny, in a bold phrase, that the Lacedæmonians "invented slavery." If this were so, the glory of Lycurgus and Leonidas would not compensate for such a blot upon their character. It is true that they recognized it, and gave it a shape of peculiar hardship. But slavery is older than Sparta. It appears in the tents of Abraham; for the three hundred and eighteen servants born to him were slaves. It appears in the story of Joseph, who was sold by his brothers to the Midianites for twenty pieces of silver. It appears in the poetry of Homer, who stamps it with a reprobation which can never be forgotten, when he says,

Jove fixed it certain, that whatever day
Makes man a slave takes half his worth away.

In later days it prevailed extensively in Greece, whose haughty people deemed themselves justified in enslaving all who were strangers to their manners and institutions. "The Greek has the right to be the master of the barbarian," was the sentiment of Euripides, one of the first of her poets, which was echoed by Aristotle, the greatest of her intellects. And even Plato, in his imaginary republic, the Utopia of his beautiful genius, sanctions slavery. But, notwithstanding these high names, we learn from Aristotle himself that there were persons in his day—pestilent abolitionists of ancient Athens—who did not hesitate to maintain that liberty was the great law of nature, and to deny any difference between the master and the slave; declaring openly that slavery was founded upon violence, and not upon right, and that the authority of the master was unnatural and unjust. "God sent forth all persons free; nature has made no man a slave," was the protest of one of these dissenting Athenians against this great wrong. I am not in any way authorized to speak for any Anti-slavery society, even if this were a proper occasion; but I presume that this ancient Greek morality substantially embodies the principles which are maintained at their public meetings—so far, at least, as they relate to slavery.

It is true, most true, that slavery stands on force, and not on right. It is one of the hideous results of war, or of that barbarism in which savage war plays a conspicuous part. To the victor, it was supposed, belonged the lives of his captives; and, by consequence, he might bind them in perpetual servitude. This principle, which has been the foundation of slavery in all ages, is adapted only to the rudest conditions of society, and is wholly inconsistent with a period of real refinement, humanity, and justice. It is sad to confess that it was recognized by Greece; but the civilization of this famed land, though brilliant to the external view as the immortal sculptures of the Parthenon, was, like that stately temple, dark and cheerless within.

Slavery extended, with new rigors, under the military dominion of Rome. The spirit of freedom which animated the republic was of that selfish and intolerant character which accumulated privileges upon the Roman citizen, while it heeded little the rights of others. But, unlike the Greeks, the Romans admitted in theory that all men were originally free by the law of nature; and they ascribed the power of masters over slaves not to any alleged diversities in the races of men, but to the will of society. The constant triumphs of their arms were signalized by reducing to captivity large crowds of the subjugated people. Paulus Emilius returned from Macedonia with an uncounted train of slaves, composed of persons in every department of life; and at the camp of Lucullus, in Pontus, slaves were sold for four drachmæ, or seventy-two cents, a head. Terence and Phædrus, Roman slaves, have, however, taught us that genius is not always quenched, even by a degrading captivity; while the writings of Cato the Censor, one of the most virtuous slaveholders in history, show the hardening influence of a system which treats human beings as cattle. "Let the husbandman," says Cato, "sell his old oxen, his sickly cattle, his sickly sheep, his wool, his hides, his old wagon, his old implements, his old slave, and his diseased slave; and if any thing else remains, let him sell it. He should be a seller, rather than a buyer."

The cruelty and inhumanity which flourished in the republic, professing freedom, found a natural home under the emperors—the high priests of despotism. Wealth increased, and with it the multitude of slaves. Some masters are said to have owned as many as ten thousand, while extravagant prices were often paid, according to the fancy or caprice of the purchaser. Martial mentions a handsome youth who cost as much as four hundred sesteria, or sixteen thousand dollars.

It is easy to believe that slavery, which prevailed so largely in Greece and Rome, must have existed in Africa. Here, indeed, it found a peculiar home. If we trace the progress of this unfortunate continent, from those distant days of fable, when Jupiter

did not disdain to grace
The feast of Æthiopia's blameless race,

the merchandise in slaves will be found to have contributed to the abolition of two hateful customs, once universal in Africa—the eating of captives, and their sacrifice to idols. Thus, in the march of civilization, even the barbarism of slavery is an important stage of Human Progress. It is a point in the ascending scale from cannibalism.

In the early periods of modern Europe, slavery was a general custom, which yielded only gradually to the humane influences of Christianity. It prevailed in all the countries of which we have any record. Fair-haired Saxon slaves from distant England arrested the attention of Pope Gregory in the markets of Rome, and were by him hailed as angels. A law of so virtuous a king as Alfred ranks slaves with horses and oxen; and the chronicles of William of Malmesbury show that, in our mother country, there was once a cruel slave trade in whites. As we listen to this story, we shall be grateful again to that civilization which renders such outrages more and more impossible. "Directly opposite," he says, "to the Irish coast, there is a seaport called Bristol, the inhabitants of which frequently sent into Ireland to sell those people whom they had bought up throughout England. They exposed to sale maidens in a state of pregnancy, with whom they made a sort of mock marriage. There you might see with grief, fastened together by ropes, whole rows of wretched beings of both sexes, of elegant forms, and in the very bloom of youth,—a sight sufficient to excite pity even in barbarians,—daily offered for sale to the first purchaser. Accursed deed! infamous disgrace! that men, acting in a manner which brutal instinct alone would have forbidden, should sell into slavery their relations, nay, even their own offspring." From still another chronicler we learn that, when Ireland, in 1172, was afflicted with public calamities, the people, but chiefly the clergy, (præcipue clericorum,) began to reproach themselves, as well they might, believing that these evils were brought upon their country because, contrary to the right of Christian freedom, they had bought as slaves the English boys brought to them by the merchants; wherefore, it is said, the English slaves were allowed to depart in freedom.

As late as the thirteenth century, the custom prevailed on the continent of Europe to treat all captives, taken in war, as slaves. To this, poetry, as well as history, bears its testimony. Old Michael Drayton, in his story of the Battle of Agincourt, says of the French,—

For knots of cord to every town they send,
The captived English that they caught to bind;
For to perpetual slavery they intend
Those that alive they on the field should find.

And Othello, in recounting his perils, exposes this custom, when he speaks

Of being taken by the insolent foe,
And sold to slavery; of my redemption thence.

It was also held lawful to enslave any infidel or person who did not receive the Christian faith. The early common law of England doomed heretics to the stake; the Catholic Inquisition did the same; and the laws of Oleron, the maritime code of the middle ages, treated them "as dogs," to be attacked and despoiled by all true believers. It appears that Philip le Bel of France, the son of St. Louis, in 1296, presented his brother Charles, Count of Valois, with a Jew, and that he paid Pierre de Chambly three hundred livres for another Jew; as if Jews were at the time chattels, to be given away, or bought. And the statutes of Florence, boastful of freedom, as late as 1415, expressly allowed republican citizens to hold slaves who were not of the Christian faith; Qui non sunt Catholicæ fidei et Christianæ. And still further, the comedies of Molière, L'Étourdi, Le Sicilien, L'Avare, depicting Italian usages not remote from his own day, show that, at Naples and Messina, even Christian women continued to be sold as slaves.

This hasty sketch, which brings us down to the period when Algiers became a terror to the Christian nations, renders it no longer astonishing that the barbarous states of Barbary,—a part of Africa, the great womb of slavery,—professing Islam, which not only recognizes slavery, but expressly ordains "chains and collars" to infidels, should maintain the traffic in slaves, particularly in Christians who denied the faith of the Prophet. In the duty of constant war upon unbelievers, and in the assertion of a right to the services or ransom of their captives, they followed the lessons of Christians themselves.

See also When Blacks Owned Slaves, by Calvin Dill Wilson 1905

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Thursday, April 6, 2017

How Communism Became the Disease It Tried to Cure

How Communism Became the Disease It Tried to Cure

From Radical Revolutionaries to Privileged Bureaucrats
The great German sociologist, Max Weber (1864-1920) offered an understanding of the evolution of socialist regimes in the twentieth century from revolutionary radicalism to a stagnant system of power, privilege and plunder, manned by self-interested Soviet socialist office holders.

Max Weber, in his posthumously published monumental treatise, Economy and Society (1925), defined a charismatic leader as one who stands out from the ordinary mass of men because of an element in his personality viewed as containing exceptional powers and qualities. He is on a mission because he has been endowed with a particular intellectual spark that enables him to see what other men do not, to understand what the mass of his fellow men fail to comprehend.

But his authority, Weber explains, does not come from others acknowledging his powers, per se. His sense of authority and destiny comes from within, knowing that he has a truth that he is to reveal to others and then knowing that truth will result in men being set free; and when others see the rightness of what he knows, it becomes obvious and inevitable that they should follow his leadership.

Certainly Vladimir Lenin (1870-1924) fit that description. While many who met or knew him pointed out his either non-descript or even unattractive physical appearance and presence, most emphasized at the same time Lenin’s single-mindedness of being on a “mission” for which he had absolute confidence and unswerving determination, and due to which others were drawn to him and accepted his leadership authority.

Surrounding Lenin, the charismatic, was an array of disciples and comrades who were called and chosen, and saw themselves as serving the same mission: the advancement of the socialist revolution. As Weber says:
“The . . . group that is subject to charismatic authority is based on an emotional form of communal relationship . . . It is . . . chosen in terms of the charismatic qualities of its members. The prophet has his disciples . . . There is a ‘call’ at the instance of the leader on the basis of the charismatic qualification of those he summons . . .”
The “chosen” group renounces (at least in principle, if not always in practice) the material temptations of the worldly circumstances, which the goal of their “mission” is meant to overthrow and destroy. And, this too, marked the often conspiring, secretive and sometimes Spartan lifestyle of Marxist revolutionaries. Max Weber explained:
“There is no such thing as salary or a benefice. Disciples or followers tend to live primarily in a communistic relationship with their leader . . . Pure charisma . . . disdains and repudiates economic exploitation of the gifts of grace as a source of income, though to be sure, this often remains more an ideal than a fact . . . On the other hand, ‘booty’. . . whether extracted by force or other means, is the other typical form of charismatic provision of needs.”
But once the charismatic and his followers are in power, a transformation soon occurs in their behavior and relationship to the rest of the society. Now it becomes impossible to stand outside of the flow of the mundane affairs of daily life. Indeed, if they do not immerse themselves in those matters, their power over society would be threatened with disintegration. Slowly, the burning fervor of ideological mission and revolutionary comradeship begins to die. Said Max Weber:
“Only the members of the small group of enthusiastic disciples and followers are prepared to devote their lives purely and idealistically to their calling. The great majority of disciples and followers will in the long run ‘make their living’ out of their ‘calling’ in a material sense as well . . . Hence, the routinization of charisma also takes the form of the appropriation of powers of control and of economic advantages by the followers and disciples and the regulation of the recruitment of these groups . . .
Correspondingly, in a developed political body the vassals, the holders of benefices, or officials are differentiated from the ‘taxpayers.’ The former, instead of being ‘followers’ of the leader, become state officials or appointed party officials . . . With the process of routinization the charismatic group tends to develop into one of the forms of everyday authority, particularly . . . the bureaucratic.”
I would suggest that in Max Weber’s analysis we see the outline of the historical process by which a band of Marxist revolutionaries, convinced that they saw the dictates of history in a way that other mere mortals did not, took upon themselves to be the midwives of that history through violent revolution.

But as the embers of socialist victory cooled, such as in Russia after the Revolution of 1917 and the bloody three-year civil war that followed, the revolutionaries had to turn to the mundane affairs of “building socialism.” Building socialism meant the transformation of society, and the transforming of society meant watching, overseeing, controlling and commanding everything.

Self-Interest and the New Socialist “Class Society”
Hence, was born in the new Soviet Union what came to be called the Nomenklatura. Beginning in 1919, the Communist Party established the procedure of forming lists of government or bureaucratic positions requiring official appointment and the accompanying lists of people who might be eligible for promotion to these higher positions of authority. Thus was born the new ruling class under socialism.

In the end, the socialist state did not transform human nature; human nature found ways to use the socialist state for its own ends.


Ministries needed to be manned, Party positions needed to be filled, nationalized industries and collective farms needed managers assigned to supervise production and see to it that central planning targets were fulfilled, state distributions networks needed to be established, trade unions needed reliable Party directors, and mass media needed editors and reporters to tell the fabricated propaganda stories about socialism’s breakthrough victories in creating a new Soviet Man in his new glorious collectivist society.

Contrary to the socialist promises of making a new man out of the rubble of the old order, as one new stone after another was put into place and the socialist economy was constructed, into the cracks between the blocks sprouted once again the universals of human nature: the motives and psychology of self-interested behavior, the search for profitable avenues and opportunities to improve one’s own life and that of one’s family and friends, through the attempt to gain control over and forms of personal use of the “socialized” scarce resources and commodities within the networks and interconnections of the Soviet bureaucracy.

Since the state declared its ownership over all the means of production, it was not surprising that as the years and then the decades went by more and more people came to see membership in the Nomenklatura and its ancillary positions as the path to a more prosperous and pleasant life. In the end, the socialist state did not transform human nature; human nature found ways to use the socialist state for its own ends.

The system of privilege and corruption that Soviet socialism created was explained by Boris Yeltsin (1931-2007), the Russian Communist Party member who, more than many others, helped bring about the end of the Soviet Union and an independent Russia in 1991 that at first tried democracy. In his book, Against the Grain (1990), Yeltsin explained:
“The Kremlin ration, a special allocation of normally unobtainable products, is paid for by the top echelon at half its normal price, and it consists of the highest-quality foods. In Moscow, a total of 40,000 people enjoy the privilege of these special rations, in various categories of quantities and quality. There are whole sections of GUM – the huge department store that faces the Kremlin across Red Square – closed to the public and specially reserved for the highest of the elite, while for officials a rung or two lower on the ladder there are other special shops. All are called ‘special’: special workshops, special dry cleaners, special polyclinics, special hospitals, special houses, and special services. What a cynical use of the world!”
The promised “classless society” of material and social equality was, in fact, the most granulated system of hierarchical privilege and power. Bribery, corruption, connections and favoritism permeated the entire fabric of Soviet socialist society. Since the state owned, produced and distributed anything and everything, everyone had to have “friends,” or friends who knew the right people, or who knew the right person to whom you could show just how appreciative you could be through bribery or reciprocal favors to gain access to something impossible to obtain through the normal channels of the central planning distributive network for “the masses.”

And overlaid on this entire socialist system of power, privilege and Communist Party-led plunder was the Soviet secret police, the KGB, spying, surveilling and threatening anyone and everyone who challenged or questioned the propaganda or workings of the “workers’ paradise.”

Communist Contradictions and the End to Soviet Socialism
It all finally came to an end in 1991 when the privilege, plunder and poverty of “real socialism” made the Soviet system unsustainable.


It is not an exaggeration to say that everything that the Marxists said was the nature of the capitalist system – exploitation of the many by a privileged few; a gross inequality of wealth and opportunity simply due to an artificial arrangement of control over the means of production; a manipulation of reality to make slavery seem as if it meant freedom – was, in fact, the nature and essence, of Soviet socialism. What a warped and perverted twisting of reality through an ideologically distorted looking glass!

It all finally came to an end in 1991 when the privilege, plunder and poverty of “real socialism” made the Soviet system unsustainable. Indeed, by that time it was hard to find anyone in any corner of Soviet society who believed, anymore, in the “false consciousness” of communist propaganda. The Soviet Union had reached the dead-end of ideological bankruptcy and social illegitimacy. The “super-structure” of Soviet power collapsed. (See my article, “The 25th Anniversary of the End of the Soviet Union.”)

In 1899, the French social psychologist, Gustave Le Bon (1841-1931), looked at the, then, growing socialist movement at the end of the nineteenth century and the soon to be beginning twentieth century, and sadly said in his book, The Psychology of Socialism:
“One nation, at least, will have to suffer . . . for the instruction of the world. It will be one of those practical lessons which alone can enlighten the nations who are amused with the dreams of happiness displayed before their eyes by the priests of the new [socialist] faith.”
Not only Russia, but also many other countries in Eastern Europe, Asia, Africa, and Latin America have been forced to provide that “practical lesson” in the political tyranny and economic disaster that socialist society, especially in its Marxist permutation, offered to mankind.

It stands as a stark demonstration of the disastrous consequences when a society fully abandons a political philosophy of classical liberal individualism, an economic system of free markets, and an acceptance of self-interested human nature functioning within a social arrangement of voluntary association and peaceful exchange.

Let us hope that with this year marking the one-hundredth anniversary of the communist revolution in Russia mankind will learn from that tragic mistake, and come to realize and accept that only individual liberty and economic freedom can provide the just, good, and prosperous society that humanity can and should have.
Based on a presentation delivered as the John W. Pope Lecture sponsored by the Clemson Institute for the Study of Capitalism at Clemson University on March 1, 2017.
Richard M. Ebeling
Richard M. Ebeling
Richard M. Ebeling is BB&T Distinguished Professor of Ethics and Free Enterprise Leadership at The Citadel in Charleston, South Carolina. He was president of the Foundation for Economic Education (FEE) from 2003 to 2008.
This article was originally published on FEE.org. Read the original article.


Monday, April 3, 2017

Socialism and Occult Science by Alfred Percy Sinnett 1905


Socialism in the Light of Occult Science by Alfred Percy Sinnett (Theosophist)

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For those of us who contemplate the problems of life from the point of view of some knowledge concerning the principles which really govern human evolution, there is much at the same time amusing and pathetic in the various schemes aiming at the promotion of human happiness embraced in the vague term Socialism. We need not for a moment stop to consider the objections brought to bear against the views of those who call themselves socialists, by rivals inspired with enthusiasm for the policy described by the term "individualism." In both cases the people concerned are groping vaguely in the dark in search of ideals to which they can be guided by no trustworthy clue in their possession. But the student of occultism, in criticising the proposals of the socialist, may begin by giving away with both hands all the arguments that can be brought to bear against co-operative methods by those who believe in the supreme virtue of individual effort.

The reasons which really preclude the possibility of working out in practice any such designs for the promotion of human welfare as those for instance embodied years ago by Mr Bellamy in his well-known book, Looking Backward, have to do with facts concerning spiritual conditions underlying human progress, the true character of which is wholly unsuspected by the commonplace political philanthropist. Of course, Mr Bellamy's book was only one of a great number following out somewhat similar lines of thought. One of much more recent origin, entitled A Vision of the Future, by Miss Jane Hume Clapperton, may claim our attention directly, and only within the last month that much-admired and amiable dreamer, Count Tolstoy, has set forth, in a long article translated and published in the Times, his earnest conviction to the effect that human welfare depends entirely upon the abolition of that "great iniquity," private property in land. The equitable division of the soil amongst those prepared to cultivate it is, in his estimation, the one supreme need of mankind. Superficial and frivolous objections to this course might be set up on the ground that private property in land would not be extinguished by taking the acres from one owner and handing them over to another. The suggestion has some flavour of resemblance to that underlying the familiar Irish conception of Utopia, where every man was to have a hundred a year and another man to wait upon him. In Russia perhaps—from the phenomena of which country Count Tolstoy deduces conceptions which he supposes to be capable of world-wide application—it is not impossible that peasant proprietorship and the application of "la petite culture" might work well for a time as compared with existing systems, though even there it is probable that the conflicting influence of vodka in some cases and virtuous thrift in others would soon bring about a distribution of the fields by no means in harmony with the good Count's programme.

For the moment, however, let us put aside all immediate practical considerations relating to the economical merits of big and little estates. At variance with views which have hitherto prevailed in England, important testimony has, indeed, been accumulated in considerable volume of late in favour of cultivation by means of small allotments, and, as a question of practical politics, great interest attaches to the controversy with which that evidence is concerned, as well as with large schemes of land nationalisation which need not be associated in any degree with the doctrines of socialism. For people whose political opinions may be described by the colour of the electioneering posters they favour, rather than by any more detailed form of words, land nationalisation is generally regarded as a radical proposal to be supported, as such, by the democratic candidate and treated as diabolical in its wickedness by the true-blue Tory. It really lies quite outside the area of political sympathies favouring in the one case democracy, and in the other, government by the upper class. It would rob the country of many decorative remnants coming down to us from a feudal period; it would not necessarily conduce to the system of government by the least-educated masses of the people; it would be compatible with infinite reform in the direction of disfranchising the unworthy, and it is really a scheme of a highly practical character to be considered with reference solely to its economical consequences. But it is not a scheme dependent entirely on that ignorance of the true principles governing human evolution which is the foundation on which most of the theories embraced by the term socialism actually rest.

In taking this view one need not be supposed to be dealing merely with those extravagances of socialism with which Count Tolstoy, for one, is in sympathy, by virtue of which everyone is supposed to be supplied with everything according to his need, while everyone is equally supposed to be willing, in his enthusiasm for the common good, to exert himself with zeal along any lines of industry for which he may be qualified. Without diving into the depths of occultism in search of an explanation, practical observers of life will recognise that all people are not equally endowed with altruistic enthusiasm, and that under the socialistic system those who developed the largest body of need would not always be those on whose behalf it would be most desirable that the others should exert themselves gratuitously. The real reason why it is absurd to suppose that artificial rules and regulations could establish equality of welfare among all members of the community is to be found in the fundamental truth that there is no real natural equality pervading all members of the human family, in the way the socialist takes for granted. All writers of the Tolstoy or the Bellamy type start with the assumption, as if it were an undeniable axiom, that every child that is born comes into the world on equal terms with every other, free of all previous claims or responsibilities, a new divine creation in each case set up by Providence with a stock in trade of limbs, appetites, and capacities, identically the same throughout the race, and constituting an equal credit on the accumulated resources of the race, if the selfishness of individual magnates had not enabled them to absorb more than their proper share. A great many blunders, more unfortunate even than those which have to do with political beliefs, arise from this absurd conception that each new child is a new creation. This idea has been somehow developed in the Western world through the stupidity of Christian theologians during the last dozen or so centuries. Not by any means because of their Christianity, for correctly speaking, primitive Christianity is wholly free from the delusion in question; but simply by reason of the stupidity which in that, as in so many other ways, has perverted the whole course of ecclesiastical teaching. But for the moment turning aside from the confusion imparted to religion and ethics by the complicated misconception referred to, let us concentrate our attention upon its bearing on the dreams of the socialist, most of which avowedly rest on the theory that every human being comes into the world with equal claims on its consideration.

To begin with, those who comprehend the magnificent patience displayed by Nature in the gradual growth of a human individuality know that the process is one which in all cases involves the expenditure of enormous periods of time. This is not an opportunity that could be conveniently made use of for setting out at full length an explanation of the means and methods by which the occultist acquires his knowledge. These can be studied in the vast literature that has gathered round the subject in recent years. But for the moment it will be more convenient to deal with conclusions than with processes and reasons that lead to them. We know that a human ego is first of all differentiated from previous spiritual conditions in forms of a very primitive order. Subject to reservations which need not be considered in connection with the main course of the argument before us, everyone now living in civilised communities, whether in a lofty or a lowly station, has at some remote period in the past gone through life in presence of what would generally be called savage or barbaric conditions. With attention concentrated simply on the physical aspect of natural phenomena, modern biologists have grasped the idea that the human body is the product of a very slow and protracted evolution, the earlier stages of which were carried on under conditions very unlike those of modern civilisation. But neither the modern biologist nor the dunder-headed modern theologian have as yet grasped the corresponding idea that the human ego, soul or entity, call it what you like, that which really is the being we have to deal with as we look at a man, has itself been the product of an evolution equally protracted. Of course, that evolution has not been exactly concurrent with the physical evolution of the body. Everyone now living must have a physical pedigree extending backward from son to father (or, what is perhaps more important, from daughter to mother), back through illimitable ages in which years are reckoned by the million rather than by the century. But there is no spiritual identity to be observed along that line of physical descent. Each man, as we look at him, has a spiritual pedigree, also, as certainly a fact, could we trace it back, as the other, in the course of which we should find him gradually developing the complicated attributes of intellect and morals of which he is now the accumulation, by virtue of a series of incarnations in bodies adapted by previous development to express his growth at each given stage of his progress. The spiritual pedigree is not a series of naturally linked forms like the pedigrees of modern life, to which such exaggerated importance is attributed. It is a single stream of consciousness, a trace impressed upon the imperishable records of the past, reaching back in an unbroken line to the period when the entity in question first of all emerged from the ocean of an undifferentiated animal life.

At the earlier stages of that huge process he was little qualified to reflect problems of social organisation. He was in a condition of mind represented amongst us by that of the child in its cradle opening observant eyes for the first time (as far as that personality is concerned) to the phenomena of Nature around. The primitive man, although involving in his subtle constitution potentialities that may relate him later on to the higher planes of existence, is for the time being a creature concerned alone with the observation of material facts around him. It is only after all but innumerable lives have been spent in that early condition that those which we call in their perfection the characteristics of the intellect begin slowly to accumulate around the nucleus of unintelligent observation. In parenthesis we may observe that amongst the manifold absurdities engendered in modern thought for want of knowledge concerning the true method employed by Nature in developing a human ego, none are more ludicrous to the occultist than those that have to do with the commonplace attempt to account for what is called abnormal genius. Such attempts must indeed be grotesque whenever they are built on the ludicrous belief that each human being in every new cradle is a new work of the Creator. Were that so, genius or any abnormal faculty would indeed be an enigma of infinite profundity. But occult science accounts for the genius as readily as for the giant oak tree. The one is no more the growth of yesterday than the other, but the product of protracted evolution, the last stages of which merely represent the perfect result at which the world gazes in wonder, although in its last manifestation it probably impressed a generation that occupied the earth from ten to twenty centuries ago.

Now, coupled with these reflections, in order to obtain an accurate comprehension of modern society, we have to remember that the entities, with which the world is populated at the present moment, have commenced their pilgrimage through incarnation, at periods of time differing not by centuries, but by millions and tens of millions of years. Figures, however dazzling to the imagination, are hardly, it is true, worth using in this connection, because, however dazzling, they are for the most part inadequate. But, at all events, when the principle is comprehended, the main idea, which it is important to enforce, can be appreciated, if we use none but algebraical symbols for the periods that have to be taken into account.

Let our thoughts take one other departure before their various streams are concentrated on a single point. We are all familiar with the old division of past times into the bronze, the iron, the stone ages. Gently setting aside the beliefs they profess on Sunday, all educated thinkers understand that in remote periods corresponding with certain geological strata, the inhabitants of the world were savages whose most complicated implements had been chipped from one bit of flint by another. That picture of the past is incomplete, but for the moment it will serve. It is recognised that after the Stone Age had been going on for an indefinite period, the use of metals gradually supervened, and mankind perfected the arts of mutual destruction by the invention of bows and arrows. No one professes to define the century in which more complicated civilisations first arose, but they are recognised as having arisen at some time or another, and the only serious thought to be found in this very broad conception of human growth, if we consider alone what may be regarded as the current cycle of progress, has to do with the way in which it ignores the manner in which the successive ages overlap each other. Looking at the present population of London, it is certain, considering the magnitude of the population, that some of the entities now in life must have passed through their stone age during an antiquity that is all but unfathomable by thought, while others have emerged from savage conditions in which the stone age was perpetuated here and there in holes and corners of the earth up to a relatively recent period. These need not be thought of as to blame for having so recently been immersed in savage conditions. They are no more to blame than the seedling sown last year is to blame for not being the giant tree, but, as a matter of fact, the seedling is younger than the tree, and the man, lately evolved from earlier races, is younger than he who has lived through myriads of lives since his corresponding emergence. And the younger entity has thus to go through the experiences which the older went through myriads of lives ago, and now for anyone who has been patient enough to follow these converging lines of thought, it will be seen that the inequalities of life are not artificial in their character; are no more the product, fundamentally and intrinsically, of human selfishness, than the superior condition of the European as such, compared with that of the African pigmy, is explicable by any grasping selfishness of his.

No doubt as soon as this fundamental idea is realised it is necessary to guard it with many qualifications. One need not for an instant deny that social inequalities have been aggravated in their pressure by the arrogance of those in a position to oppress weaker members of the community. At the present age of the world, whatever opportunities for evil-doing are granted to any sections of the human race, we may be quite sure that multitudes will take advantage of them and exercise their privileges in their widest scope. But these in truth are the excrescences in the social order we have to criticise as we look around. The fundamental fact in a community consisting of those who are engaged in rough manual work, and others who enjoy the privileges of wealth and leisure, is a condition of things arising as inevitably from the operation of Nature's law as the differences of complexion to be observed when viewing mankind in a more comprehensive fashion as we think of it scattered over the two hemispheres. Exceptional conditions apart, the young people are doing the hard work, and the older people taking their rest. No doubt the conception seems terribly inexplicable to those who can look at nothing but the momentary manifestation before them. When the older who are taking their rest are represented, let us say, by the gilded youth of a luxurious aristocracy—the younger, who are doing the work, by the bent forms of aged ploughmen at their toil—the idea we have just presented may seem not a little absurd; but the absurdity lies merely on the surface, and, exceptions apart, which can easily be considered by themselves, it is a simple truth which must be recognised before social theories can be reconciled with reason, that, very broadly speaking, those who are born to the inheritance of leisure and privilege, and the opportunities of moral and intellectual culture, are those who are far older in evolution than the humbler classes engaged in manual labour. Their opportunities may be terribly misused, the grand privileges with which they have been endowed grievously neglected, and then in the patient course of the ages they will suffer in their turn for such misuse and neglect, except in so far—poor people—as they are merely victims of the stupid teaching around them, that has blinded their sight to the true nature of their responsibilities.

And, furthermore, it must be recognised (exceptions apart) that the lower classes are broadly, not merely younger, than those more comfortably circumstanced, but less completely endowed with mental qualifications arising from the protracted observation of life in all its varieties. They are bound to grope their way more or less painfully through the experiences of physical life before reaching the stages at which they can expect to be invested with leisure to digest the accumulations of their experience. This thought, properly apprehended, need not be held to imply that we are justified in being careless concerning the hardships and privations of the poor. The world at large is still very confused in its thinking, and apt to misunderstand all revelation of superior wisdom in the first instance. Undoubtedly it is the law of Nature, as we have shown, that society should be classified and stratified pretty much along the lines that have actually been followed, but it is equally the desire of Nature that the progress of those on the lower strata should be promoted in all practicable and reasonable ways by those who have already ascended to the upper levels. If these fail to realise the duty of so doing, so much the worse momentarily for those whom they have neglected, so much the worse more than momentarily for those who have neglected their appointed tasks. But the help to be rendered should not be of the kind embodied in a meek response to the familiar epigram, "ote toi que je m'y mette." That is the blustering Radical's sole conception of the way in which socialism should be carried out, and the infinite foolishness it represents engenders in due course the brutal selfishness of the oppressor. But, however contemptible a shape that selfishness may often assume, incarnate wisdom itself would enjoin the superior officer of Nature, however ready to be self-denying, to retain his own place and his own authority.

And how is that idea compatible with the generally accepted theory of popular and representative government as the perfection of modern political intelligence?

The question opens up a very wide realm of thought. Few people will deny that the best imaginable government, as far as the results to be attained are concerned, would be that of a perfectly wise and benevolent despot. But as the services of such despots cannot readily be secured, the conventional belief is that democracy affords us the next best system of government, and, at all events, protects mankind from the miseries attending the rule of despots who are neither wise nor benevolent. And that much may be granted even by the philosophical observer. But problems of government are ill-understood unless people can survey the whole progress of human affairs from periods lying far back behind the records of literary history. There was a time for this world of ours when wise and benevolent despotism really prevailed amongst the young races belonging to civilisations that have long been forgotten, and conditions of social happiness prevailed at such times in consequence, to an extent which has been observed with wonder and delight by those who are capable, by the exercise of unusually perfect faculties of clairvoyance, to look back across the gulfs of time to the periods in question. Under wise and competent control it is wholly unnecessary that any community, whether great or small, should include within its conditions the miseries of poverty and ignorance that modern cities exhibit in such dismal abundance. But, guided along the paths of a productive industry like so many docile children, the people of the early age above referred to gained little as regards their interior growth by the untroubled incarnations of the regime they enjoyed. We can see that for the progress of the race as a whole, for the progress of each individual entity belonging to it, it was necessary that periods of more strenuous effort, of trial and difficulty, should supervene. The disappearance from human affairs of that benevolent despotism so clearly shadowed forth in all the earlier traditions of "divine kings" was inevitable. The human family on the large scale, like the single family growing up to maturity, had to be left to fend for itself, and thus, in the great design of Nature, the idea of popular representative government gradually supervened, not, as the modern enthusiast or radical reformer imagines, because democracy and constitutional government are the best machinery for managing human affairs—the best product of political intelligence—but simply because it was necessary that mankind in the mass, as well as in the individual, should learn wisdom by feeling the consequences of its own blundering.

Bad kings come on the scene in fulfilment of Nature's programme to wean mankind from attachment to the royal idea, and undoubtedly in some countries during modern times the conflict of the two systems has shown us democracy engaged in abolishing abuses and defeating the selfishness of oppressors on a lower level than those who represented the degradation of monarchy. A time was in our own country not long since when democracy broke down much that was indefensible in the institutions of the regime immediately preceding it, and its achievements have served in various ways to disguise its true character, and to endear its methods to observers sympathising with human suffering, which, if they could only see more clearly, they would recognise, as in many cases, but the product of democracy itself. For the sufferings of the industrial army in its lower ranks are really the price paid for freedom, for individual liberty, for exemption from that stern discipline which could alone protect the idle and improvident from the consequences of their own shortcomings.

The neglect of all these thoughts, the disregard of the principles governing human evolution on a large scale, have given rise to all the amiable delusions of the modern socialist. Turn to Miss Clapperton's volume referred to above, immeasurably superior in its intellectual value to good Count Tolstoy's incoherent raving. Its whole drift is dictated, so far as it is concerned with economic problems, by a misapprehension of the causes that have given rise to the evils the authoress proposes to combat. She observes a condition in which the proletariat carries on its back, as Sindbad carried the Old Man of the Sea, the rich classes with their innumerable dependents, the army, the navy, the paupers, the criminals, the Royal Family, and the Government officials. "Slavery of the many for the comforts and enjoyment of the few," that is what humanity has attained to, so far, in the evolution of society. That is in reality the result accruing to society from the withdrawal of benevolent despotism and the transfer of power to the multitude.

Free scope is given in this way to the operation of individual selfishness. The vast differences in human capacities ensure the triumph of the selfishness which is most intelligent. The freedom of all enables those who can to get the better of their neighbours, and in truth "the slavery of the many for the comfort and enjoyment of the few" is the ultimate product of leaving the many in control of their own affairs. This does not mean that the social evils of the present period are to be borne as inevitable. We need not be denied the hope, that as loftier wisdom prevails the few will come to realise that responsibility attaches itself to privilege. By degrees the many, who will never really have the guidance of affairs except in stormy periods of revolution, will be guarded by the wiser few from the consequences of their own blundering, and in the spirally cyclic progress of mankind, conditions of government, somewhat resembling the benevolent despotisms of old, will return to us in a modernised condition. But the socialist, who imagines that by democratic methods this merciful change will be accomplished, reminds one of the German story concerning the bear who can think of but one way of combating an enemy. Scorched by a hot stove, the only thing that occurs to him to do is to hug it more vehemently. Just so the modern democrat, distressed by the spectacle of the human trouble that has really accrued from the vagaries of popular liberty, conceives that the only hope of the future resides in giving the populace more liberty still, Miss Clapperton presents the socialist case with unusual force, because with unusual moderation, but the answer is the same whether the complaint is couched in dignified language or in the rougher terms with which we are more familiar. "The extremity of contrast between rich and poor," we now read, "has no ethical justification. Why should one baby be born to an income of one hundred thousand a year and another to a constant struggle for a bare existence?" For an ethical justification of Nature's ways we may sometimes search in vain, but an explanation of the contrasts referred to above will readily be discerned in the laws of Nature by the occult student. Inequalities of condition are as naturally ordained as inequalities of climate, and when in communities like ours they are sometimes grotesquely exaggerated, that has been the direct outcome of human folly mismanaging its own freedom. For the occult student the hope of the future resides entirely in the growth of that wisdom already dawning amongst the few, and in the absolute and unreserved abandonment of the socialist's fantastic dream!


Friday, March 31, 2017

The Luddites Were Wrong Then and They're Wrong Now

The Luddites Were Wrong Then and They're Wrong Now

When Joseph Whitworth was growing up in Stockport, the man who became the greatest mechanical engineer of the Victorian age witnessed a traumatic sight. In 1812, this unlovely industrial town on the outskirts of Manchester was overrun by Luddite rioters, all the more terrifying as they were wearing women’s clothes as they went on the rampage, smashing power looms and burning down textiles mills. Many of the Luddites were later hanged, their protest against new technology in vain.
Whitworth pioneered a manufacturing revolution that saw Great Britain transformed from a craft economy to full mechanization.

Today, the impact of new technology on jobs and social order is as burning a political and economic question as it was in the 19th century. In recent years, millions of Americans and others around the world have lost their jobs in manufacturing, their disaffection helping to propel Donald Trump to the White House.

There seem to be increasingly few jobs that a computer cannot do better than a mere human being, from flipping burgers to driving a lorry or processing an insurance claim. Whitworth, who lived from 1803 to 1887, was at the heart of a similar Victorian debate.

Less celebrated than Brunel or Stephenson, Whitworth’s impact was arguably more important than these better-known figures. Together with other mechanical engineers such as Henry Maudslay, Richard Roberts, and James Nasmyth, Whitworth pioneered a manufacturing revolution that saw Great Britain transformed from a craft economy to full mechanization in the space of two generations. Without this, the railways could not have come into being, the textiles industry would not have become so dominant, and shipbuilding would not have evolved into a great industry.

When Whitworth started out, the main tools used in the primitive factories of London, Birmingham, and Manchester were hammer and chisel, wielded by hand. The UK’s craftsmen were highly skilled, but standards of accuracy were poor. Mass production was at a rudimentary stage. By the time of the Great Exhibition in 1851, when Whitworth carried off more prizes for engineering excellence than anyone else, all had changed: the UK was the undisputed workshop of the world.

It wasn’t until Whitworth completed the job in the 1860s, that there were standard measures for nuts and bolts

The mid-century was the age of machinery: machines operated to unprecedented levels of precision. Whitworth designed one that could measure down to a millionth of an inch, admired at the Great Exhibition by Prince Albert and Charles Dickens. He pioneered machine tools, the lathes, boring, planing, milling, drilling and slotting machines and so forth that replicated tasks traditionally carried out by hand. These were sold by the ton from his factory in the heart of Manchester, near Piccadilly Station.

His great rival and fellow Manchester industrialist, James Nasmyth, also won a prize for his steam hammer, an archetypal machine tool that was a source of wonderment to contemporaries as it combined power with delicacy: it could bash a giant red-hot girder into shape as well as be brought to rest on top of a wine glass. This technology was adapted to make the pile driver, a machine that transformed Victorian civil engineering and is still in use on building sites today.

Mass production became a reality as did interchangeable components – the notion that you could make parts for an engine or a ship or a railway carriage in different factories and they would all fit together. Remarkably, it wasn’t until Whitworth completed the job in the 1860s, that there were standard measures for nuts and bolts, the most basic manufacturing components. The Whitworth Standard was in place in much of the world until after the Second World War.

Contemporaries viewed mechanization, the 19th-century equivalent of automation, with a mixture of horror and awe. We are familiar with the lurid descriptions of the industrial north in the novels of Charles Dickens or Elizabeth Gaskell, but less so with the wonderment people felt when they saw the machinery at work.

In the mid-twenties, the Manchester engineer Richard Roberts invented the self-acting mule, a machine that more or less completely automated the fiendishly complicated task of spinning yarn. “I have stood for hours admiring the precision with which the self-actor executes its multifarious successions and reversals of movement,” gushed one observer. The machine was dubbed the Iron Man because it seemed to move and think as if it were a human being.

The Iron Man was invented at the request of Manchester mill-owners who were fed up with the power of their workers to hold production to ransom and demand ever higher wages. As today, one of the motivations for the new technology was to cut costs and eliminate the need for troublesome human labor.

James Nasmyth retired from business in the 1850s after a bruising strike, complaining that workers were feckless and failed to turn up for work, while machines “never got drunk, their hands never shook from excess, they were never absent from work, they did not strike for wages [and] they were unfailing in their accuracy and regularity”. With the help of machinery, he reduced the workforce at his Patricroft factory near Manchester by half.

Brute force is set aside, and the eye and the intellect of the workman are called into play

But, echoing today’s debates, there was another perspective. Whitworth celebrated the fact that mass production brought prices down dramatically: the cost of making a surface of cast iron true with hammer, chisel, and file was 12s per square foot, compared to labor costs of less than one penny if a planing machine were used. Likewise, the price of a 29-yard bolt of printed cloth fell from 30s 6d to 3s 9d.

This spectacular reduction in costs brought benefits to society at large, he contended. Staple goods became cheaper, and there would be more leisure time for workers and less need for strenuous manual labor. The technology created new and better jobs for working people, and wages could go up.

Even Nasmyth agreed. “Brute force is set aside, and the eye and the intellect of the workman are called into play,” he said. “All that the mechanic has to do now, and which any boy or lad of 14 or 15 is quite able to do, is to sharpen his tool, place it in the machine in connexion with the work, and set on the self-acting motion, and then nine-tenths of his time is spent in mere superintendence, not in labouring, but in watching the delicate and beautiful operations of the machine.”

By the middle of the 19th century, British engineering had become capital – rather than labor – intensive. Businesses had become larger, and more dependent on expensive equipment and less on an aristocracy of skilled labor. The roots of the UK’s notoriously poor industrial relations were established.

Whitworth himself was sent by the government to examine American manufacturing practices after the Great Exhibition. He found American workers embraced innovation, while the British resisted change and shared some of the destructive tendencies of their Luddite forebears.

A strange and obsessive man, with the looks of a baboon (according to Jane Carlyle), Whitworth had strong humanitarian concerns for his own workforce, installing public baths near his factory, while he was alive giving away a stupendous £100,000 to fund 30 technical scholarships.

Karl Marx saw the mechanization pioneered by Whitworth and his peers as dehumanizing and spiritually impoverishing.

In 1874, he converted his business into a limited liability company and became a pioneer of worker democracy, sharing control with 23 senior staff, and encouraging ordinary operatives to invest £25 in shares. When he died childless in 1887, he left £600,000 to fund his favorite causes. This is the equivalent of Bill Gates-style munificence in our own age, and his philanthropy benefits the students of Manchester University to this day, as well as the park and the magnificent gallery that bears his name.

Thomas Carlyle, Charles Dickens, and Karl Marx saw the mechanization pioneered by Whitworth and his peers as dehumanizing and spiritually impoverishing. But for all the poverty and squalor associated with rapid industrialization, the expanding population enjoyed enduring improvements in living standards, and the economy began to grow at an unprecedented rate. In the long run, writes the economist Robert C Allen, the economic growth that got going in the mid-1800s “compounded to the mass prosperity of today.”

The lesson for today is that technological innovation can be extremely painful, but that over the longer term it does not necessarily come at the price of jobs or prosperity: indeed, new technology begets further innovation that creates wealth and employment in entirely unforeseeable ways. This was not appreciated by the frock-wearing Luddites of the early 19th century, nor is it understood by their spiritual heirs two centuries later.
Republished from CapX.
David Waller
David Waller
David Waller is an author, business consultant and former Financial Times journalist specialising in business and the nineteenth century. He is the author of "Iron Men: How One London Factory Powered the Industrial Revolution and Shaped the Modern World" (Anthem Press).
This article was originally published on FEE.org. Read the original article.

Sunday, March 26, 2017

Intelligence and Wealth by Professor Walter B. Pillsbury 1921


Intelligence and Wealth by Professor W.B. Pillsbury 1921

See also Capitalism in America - 100 Books on DVDrom (Captains of Industry)  and The History & Mystery of Money & Economics-250 Books on DVDrom

One form of selection is through success in some particular occupation. In every large business there is a constant stream of men who rise from the ranks, and a large proportion of the successful men, who acquire wealth and position and thus become prominent in society or in politics, are chosen in this way. These are made up, in part, of men of high intelligence who for some reason dropped from school early. Many undoubtedly have capacities that would not have led to academic success but are valuable in business. How many of the latter type there are, and what constitutes the means of selection or the measure of ability is, most probably, value to the business in the opinion of the immediate superior. In many departments we find in the amount of business secured or in the actual accomplishment in the individual's own business objective measures of ability. All of these embody tests of energy, of push, and of social capacities that are not involved in the university work or are not important in the same degree. We know only that intelligence is required for a high degree of business success, but courage and energy may compensate in some degree as they cannot in the higher school work. What relation there may be between success of this type and what we call intelligence as measured by scholastic work, is not definitely known. Probably successful business men are a mixture of those who succeed because of good intelligence, mixed with a certain amount of persistence and fighting qualities, of those who have considerable fighting ability and less intelligence, and of those who know how to get on by taking their opinions and aims and methods from successful men about them. One of the most successful of modern manufacturers showed in a recent court examination that he would not be able to pass at all one of the tests most relied upon in the best known series of mental tests, that of making definitions of abstract terms. Of course, the tests are not so well established that we can regard that as evidence of his defective intelligence rather than of the unreliability of the test. Certainly, if we are to prove that certain of these men lack intelligence, a large part of the population would regard it as a proof that intelligence is an undesirable characteristic.

Very interesting would it be to raise the question whether intelligence is closely correlated with wealth. On the whole, there can be no doubt that the two are connected. We find an occasional exception in individuals of markedly low intelligence who have accumulated considerable wealth, and we have the testimony of Charles Francis Adams that the men of wealth are on the whole stupid. As statistical evidence is the fact that several surveys of the well-to-do neighborhoods indicate that the children there are mentally a year older than are the children of the slums of the same chronological age. This of course, is a comparison between the poor and those of average wealth, but has a bearing upon our problem in so far as it indicates that the well-to-do are more intelligent than the poverty stricken. On the whole it would seem that while a modicum of intelligence is necessary for great wealth, other factors are important as well. Some of these are beneficial to society, others not. Among the most important of these qualities are initiative, persistence, social address, acceptance of conventional ideals, and in many cases an emotional defect or defect of imagination that impairs sympathy for the victims in those instances in which wealth is won at the expense of others. Many intelligent men think that acquiring wealth is not worth the effort required and prefer to apply their energy in other directions; many lack the immediate opportunity, and still others are disturbed by the thought of the men who may suffer in the process. This last attitude is well illustrated by a student who explained his failure to succeed on a summer canvassing tour for an article of luxury, by his inability to talk enthusiastically when he knew that the people to whom he was trying to sell really needed their money for the necessities of life. Men selected for great wealth are above the average in intelligence, but wealth is not a direct measure of intelligence.


Tuesday, March 21, 2017

Yellow Journalism - The Fake News of the Past by Sydney Brooks 1911


The Yellow Press - The Fake News of the Past by Sydney Brooks 1911

The late Mr. Joseph Pulitzer was unquestionably one of the most remarkable personalities of latter-day America. Indomitable by nature, of quick, unshackled perceptions, passionate to learn and to experiment, and with a strong vein of idealism running through his lust for power and success and domination, he was fortunate in the fate that landed him, forty-seven years ago, in Boston when America was on the very point of plunging into the most amazing era of material development and exploitation that the world has yet witnessed. The penniless son of a Jewish father and a Catholic mother, young Pulitzer shifted from one occupation to another before he finally found his life-work in journalism. He was a soldier, a steamboat stoker on the Mississippi, a teamster, and, some say, a hackman and a waiter by turns before he became a reporter on a St. Louis newspaper. Once in journalism his daring and imagination and his avidity to master every detail of his profession quickly carried him to the front. He bought a St. Louis evening paper and converted it into the Post-Despatch, working it up into one of the most influential journals and most valuable newspaper properties in the Middle West. In 1883 he purchased from Jay Gould the New York World, and almost to the day of his death, in spite of long absences and the appalling affliction of blindness, he remained its director and inspiration. Under his dashing guidance the World became the most fearless, the most independent, the most powerful, and also the most sensational journal in the United States. On the occasion of his sixtieth birthday Mr. Pulitzer sent a message to his staff in which he embodied his conception of a great newspaper: "An institution which should always fight for progress and reform; never tolerate injustice or corruption; always fight demagogues of all parties; never belong to any party; always oppose privileged classes and public plunder; never lack sympathy with the poor; always remain devoted to the public welfare; never be satisfied with merely printing news; always be drastically independent; never be afraid to attack wrong whether by predatory plutocracy or predatory poverty." And in a codicil to his will, published on November 15th, he reiterated his journalistic ideals in the form of a last request and admonition to his sons: "I particularly enjoin on my sons and descendants the duty of preserving, perfecting, and perpetuating the World newspaper, to the maintenance and publishing of which I have sacrificed my health and strength, in the same spirit in which I have striven to create and conduct it as a public institution from motives higher than mere gain, it having been my desire that it should be at all times conducted in a spirit of independence and with a view to inculcating high standards and public spirit among the people and their official representatives; and it is my earnest wish that the said newspaper shall hereafter be conducted on the same principles." These are high professions of faith, and the World in many ways has not fallen below them. Time and again Mr. Pulitzer risked popularity and gain and offended many powerful interests rather than compromise where he thought compromise to be wrong. Often reckless, prejudiced, and unfair in his onslaughts, he nevertheless rendered many public services, withstood the clamour of the hour at more than one fateful crisis, and preserved inviolate and incorruptible his ideal of independence. He was a man of real public spirit and of genuine political instinct, and the large sums he devoted to establishing a school of journalism in Columbia College bore witness to a pride in his profession to which no member of it can be indifferent. In his own distinctive phosphorescent way he meant to be, and was, a force for righteousness.

It is probable, however, that when the memory of his individuality has faded, Mr. Pulitzer will be chiefly remembered as the Father of the Yellow Press, or, at any rate, as the man who, if he did not originate yellow journalism, so greatly extended it as to make it appear his own invention, and who, if he left some of its least creditable excesses to others, was for long its best known and most pyrotechnical practitioner. In that capacity his practice did not always square with his principles. There is no more vigorous or higher-minded journal in the United States than Collier's Weekly. In paying tribute to Mr. Pulitzer's memory and in emphasising the vastness of the opportunity open to his sons and successors, that admirable organ recently remarked: "Upon them is the burden of showing originality and strength, like their father, but of applying those qualities to a changing era. The forward spirit that he showed in attacking social feudalism, they will find themselves called upon to apply to the pressing task of helping to take graft and falsehood out of journalism itself. He never cared to do his share toward removing the loan shark and the patent-medicine poisoner by forbidding them the use of his own columns. The news also needs to be treated with more responsibility. We will give an instance from a recent day. A young stenographer, passing from a street car to her home a block away after nightfall, felt a
man's fingers clinch about her neck, and when she reached her hands towards the fingers she found that they were very large. Twenty minutes later the girl's mother found her on the sidewalk, weeping hysterically, and able to remember only that she had been strangled. Next day in the Evening World it was stated on the authority of an examining physician that the girl's skull was fractured, her jaw broken, her breasts, face and arms terribly bitten, 'as a mad dog might have torn the victim of an infuriated attack,' and her body covered with bruises from blows struck by a club of which the girl cried out deliriously; lusty bloodhounds led a horde of officers in uniform and a score of detectives across the countryside. Actually there were no bloodhounds, no pursuing policemen in uniform, no bites, no fractured skull, no broken jaw, no body bruises, and no club. As Joseph Pulitzer served his generation in his own direction, so his sons, we are sure, will serve a later generation in the light of present morals." This willingnesss to sport with the facts and to insist on extracting "a thrill" from every incident is one of the distinctive characteristics of the Yellow Press. The World has been by no means immune from it. I remember reading in its columns a long interview with Mr. Pierpont Morgan of a most sensational character, and admirably contrived to embitter the working man against the capitalists. Mr. Morgan's inaccessibility to journalists is notorious, and the statements he was alleged to have made were of a kind to stamp the whole interview as a concoction from beginning to end. In a subsequent issue, when the damage had been done, the World acknowledged that it had been "imposed upon." At the same time, and side by side with its retraction, it published a series of comments on the alleged interview from a number of newspapers — a proceeding that might well have been taken as the text for a lecture in Mr. Pulitzer's School of Journalism.

To put the American Yellow Press in its proper light, one must remember that journalism, while a giant, is a very young one. In its present form it is the product of a quick succession of astounding inventions. The railway, the cable, the telegraph, the telephone, the rotary press, the linotype, the manufacture of paper from wood-pulp, and colour-printing — these are the discoveries of yesterday that have made the journal of to-day possible. We are still too near to the phenomenon to be able to assess its significance, or to determine its relations to the general scheme of things. Journalism still awaits its philosopher: awaits, I mean, someone who will work out the action and reaction of this new and tremendous power of organised, ubiquitous publicity upon human life. It has already, to all appearances, taken its place among the permanent social forces; we see it visibly affecting pretty nearly all we do and say and think, competing with the churches, superseding parliaments, elbowing out literature, rivalling the schools and universities, furnishing the world with a new set of nerves; yet nobody that I am aware of has yet attempted to trace out its consequences, to define its nature, functions, and principles, or to establish its place and prerogatives by the side of those other forces, religion, law, art, commerce, and so on, that, unlike journalism, infused the ancient as well as the modern world. Journalism is young, and the problems propounded by the necessity of adjusting it to society and the State have so far been hardly formulated. Its youth must be its excuse for whatever flaws and excesses it has developed. The Yellow Press, as I view the matter, is a disorder of infancy and not of decrepitude; it is a sort of journalistic scarlet fever, and will be cured in time. And there are many reasons why it should have fastened upon America with particular virulence. Journalism there has run through three main phases. There was first, the phase in which a paper was able to support itself by its circulation alone, in which advertisements were a minor consideration, and in which the editor, by his personality, his opinions, and his power of stating them, was the principal factor. But the day of the supremacy of the leading article perished soon after the Civil War, and there set in the era — it is just beginning with us — when the important thing was not opinion but news, and when the advertisers became the chief source of newspaper profits. Speaking broadly, the centre of the power of the Press in the United States has shifted from the editorial to the news columns. Its influence is not on that account less operative, but it is, I should judge, less tangible and personal and more diffused, dependent, that is to say, less on editorial comment than on the skill shown in collecting the news of the day and in presenting it in a form that will express particular views and policies. The ordinary American journal of to-day serves up the events of the preceding twenty-four hours from its own point of view, coloured by its own prepossessions and affiliations, and the most effective propagandism for or against a given measure or man is thus carried on continuously, by a multitude of little strokes, in the news columns, and particularly in the headlines attached to them. Now the Americans have always taken a liberal, if not a licentious, view of the kind of news that ought to be printed. In a somewhat raw, remote, free and easy community, impressed with the idea of social equality, absorbed in the work of laying the material foundations of a vast civilisation, eminently sociable and inquisitive but with comparatively few social traditions and almost no settled code of manners, it was natural enough that the line between private and public affairs should be loosely drawn. Moreover, the Americans have never enjoyed anything like the severity of our own libel laws. The greater the truth the greater the libel is not a maxim of American law. On the contrary, a statement, if published without malice, is held to be justifiable so long as it can be shown to be true. Attempts have been made in some States to elevate a published retraction into a sufficient defence in a suit for libel, and to invest a reporter's "copy " with the halo of "privileged communication." Then, again, there is nothing in America that at all corresponds to our law of contempt of court. An American paper is entitled to anticipate the probable findings of a judge and jury, to take sides in any case that happens to interest it, to comment on and to garble the evidence from day to day, to work up sympathy for or against the prosecutor or defendant, and to proclaim its conviction of the guilt or innocence of the prisoner from the first moment of his arrest and without waiting for the tiresome formality of the verdict. Hardly an issue, indeed, appears of even the most reputable organs in the United States, such as the New York Sun, The Times, and the Evening Post, that would not land its publisher and editor in prison if the English law of contempt of court obtained in America.

Conditions such as these favoured from the first the species of journalism which the world has agreed to designate as yellow. When James Gordon Bennett, for instance, started the New York Herald, he specifically, as he himself said in his salutatory, "renounced all so-called principles." He set out to find the news and to print it first; the more private and personal it was the better. He was more than once horse-whipped in the streets of New York. But that did little good. Bennett's reply was to bring out a flaming "extra" with a full account of the incident written in his own pungent English. The more he was horse-whipped the more papers he sold. From the success of the New York Herald may be dated that false conception of what news is, of the methods that may be employed in getting it, and of its importance to a newspaper that has since permeated nearly all American journalism. Mr. Pultizer and Mr. Hearst have in reality done little more than to devote inexhaustible ingenuity, wealth, and enterprise to working the soil which Mr. Bennett long ago was the first to break. But their form of cultivation has been so intensive as to constitute by itself the third of the three phases through which American journalism has thus far passed! The Yellow Press existed long before it was christened. It was not, indeed, until 1895, when Mr. Hearst came to New York intent on beating Mr. Pulitzer on his own ground and by his own weapons, that the type of journalism which emerged from their resounding conflict was labelled "yellow." As a mere uninitiated Englishman, resident at that time in New York, it seemed to me a contest of madmen for the primacy of a sewer. Sprawling headlines, the hunting down of criminals by imaginative reporters, the frenzied demand for their reprieve when caught and condemned, interviews that were "fakes" from the first word to the last, the melodramatisation of the follies of the Four Hundred, columns of gossip and scandal that could only have emanated from stewards in the fashionable clubs or maids and butlers in private houses, sympathetic reports from feminine pens of murder, divorce, and breach of promise cases with a sob in every line, every incident of the day tortured to yield the pure juice of emotionalism beloved of the servants' hall — such was the week-day fare provided by the Yellow Press in those ebullient days. On Sundays it was much worse. It is on Sunday that the American papers, yellow and otherwise, put forth their finest efforts and produce their most flamboyant effects. The Sunday edition of a New York daily is a miscellany of from sixty to eighty pages that in mere wood-pulp represents a respectable plantation and that would carpet a fair-sized room. Of all its innumerable features the most distinctively yellow is the comic supplement printed in colours. Nothing better calculated to kill the American reputation for humour has ever been conceived. It is a medley of knock-about facetiousness, through which week after week march a number of types and characters — Happy Hooligan, Frowsy Freddy, Weary Willie, Tired Tim, and so on — whose adventures and sayings make up a world that resembles nothing so much as a libellous vision of the cheapest music hall seen in a nightmare by a madman. And among the other attractions of these Sunday editions you will usually find a page or two given up to the doings and photographs of those preposterous actors and actresses who are so woefully smaller than the art they practise; and another page, fully illustrated, to society news and scandal; and a third page, and, with luck, a fourth, to the latest crime. The Yellow Press has consistently specialized in crime. I recall a famous issue of one paper that described and illustrated a hundred different ways of killing a man; and, indeed, a would-be criminal could hardly hope for a better school in which to master the theory of his profession. Pictures of men in masks in the act of blowing open a safe, of an embezzling cashier stepping on to the train for Mexico, of a drunken man assaulting his wife with a bootjack, of a youth drowning a girl he has betrayed, reproductions of the faces of murderers, of the rooms in which and the weapons with which their crimes were committed, precise and detailed descriptions of the latest swindling trick or embezzlement device or confidence game — even, in one case, I remember, a column and a half of exact information on the construction of an infernal machine and the best way of packing it so as to avoid detection in the post office — these are the aids with which the Yellow Press strews the path of the budding burglar, thief, and criminal.

But perhaps its greatest offence is its policy of perverting the truth in the interest of a mere tawdry sensationalism, of encouraging the American people to look for a thrill in every paragraph of news, of feeding them on a diet of scrappy balderdash. This habit of digging away for what is emotionally picturesque and "popular" has infected almost the whole of the American daily Press. Only a few months ago a professor of moral philosophy at Harvard was bewailing how egregiously he had been victimised by this policy. He was delivering an address at a girls' college in Boston on the higher education of women, and in the course of it he mentioned the case of a girl-student who had become so absorbed in her work as to lose all interest in social diversions. Her parents and friends pressed her to slacken off for a year or so and devote more time to balls and luncheons and so on. She came to him, the professor, for advice, and he counselled her to do as she was urged. "Flirt," he said, "flirt hard and show that a college girl is equal to whatever is required of her." The professor, as I said, in the course of his address, which took about a hour to deliver, recalled this incident. He did not dwell on it; he made no other reference to it whatever; he said nothing at all about the place that flirtation should hold in a properly organised curriculum. That same evening a Boston paper came out with a report of his "Address on Flirtation." The next day he was asked for but declined an interview on the subject. The interview, however, appeared, a column of imaginative literature, generously adorned with headlines and quotation marks, setting forth in the gayest of colours his "advocacy of flirtation." The professor, not being an ardent newspaper reader, did not realise what had happened until there suddenly began to rain upon him a succession of solemn or derisive editorials, letters from distressed parents, abusive post cards, and leaflets from societies for the prevention of vice with the significant passages marked. The bubble grew and grew; "symposia" were held by scores of papers on whether girls should flirt; the topic raged over the continent; and it soon became a settled conviction in the minds of some ninety million people, who at once proceeded to denounce his hoary depravity, that the professor of moral philosophy at Harvard was advocating a general looseness in the relations of the sexes. And that is the sort of buffoonery to which any man who opens his mouth in public in the United States is inevitably exposed.

But not all of the enormities of the Yellow Press were of their own commission. They fostered an appetite for sensationalism, and all sorts of news-bureaus and Press agencies came into existence to gratify it. More than once the yellow journals found themselves hoist with their own petard and tricked into publishing incidents that had never the slightest basis in fact. It is on record, for example, that the editor of one of these news agencies conceived one day a wonderfully plausible story of an attempted suicide in a fashionable doctor's office, the would-be suicide being rescued only by the timely intervention of the doctor. The thing never happened, but it might have happened, and he sat down and wrote a realistic account of it. This account he handed to a girl on his reporters' staff, telling her to take it to some prominent doctor and convince him of the numberless advantages, the prodigious advertisement, that would accrue to him if only he would endorse the tale. The first doctor she approached said he could stand a good deal in the way of exaggeration, but that he was not yet educated up to the point of swearing to the truth of a story that was an absolute lie. The second, a physician known all over New York, bundled her out of the house in double-quick time. At the third attempt she was successful. She found a doctor, and a well-known one, too, who was delighted with the idea, and gladly closed with her proposal. They went over his consulting room together; the cord with which the patient had tried to strangle herself during the momentary absence of the doctor, the lounge to which she was removed, the restoratives applied, were all agreed upon. The story was then sent out to the newspaper offices; the doctor, being appealed to by the reporters, confirmed it in every detail; and it appeared in the next morning's papers, three-quarters of a column of soul-moving narrative, with the doctor's photograph and a sketch of his consulting room, and this final paragraph: "Owing to the urgent pleadings of the lady, Dr. refuses to give the name and address of his patient, but says she belongs to one of the wealthiest and most exclusive social circles in the city." On the whole it would not be easy to conceive a deeper abyss of infamy.

It sometimes happened that the ingenuity of the sensation-mongers was wasted. When Mr. Henry Miller, for instance, was about to make his first appearance in New York as a star in a new play he received the following letter from the editor of one of these news bureaus: "Dear Sir,—You are probably aware that nowadays it is sensation and not talent that wins. As you are to make your first stellar appearance in New York, it is almost necessary that you do something to attract attention, and I have a scheme to propose. On Sunday night your house will be entered by burglars. They will turn the place upside down, and upon discovery pistol-shots will be fired. They will escape, leaving blood-stains upon the floor. You will get the credit of fighting single-handed two desperate robbers. The New York Herald and the other morning dailies will get the story and the whole town will be talking about you. I will furnish the burglars and take all chances, and will only charge $100 dollars for the scheme." Mr. Miller declined the offer, but it is amazing to discover whither the passion for advertisement in that land of advertisement will lead people. I remember seeing in a New York paper a long article describing a house of Pompeian design, built of glass bricks and glass columns of all colours, that was to be erected at Newport for a Western millionaire by a well-known firm of city architects, whose name and address were given and who supplied the paper with interior and exterior plans of the projected building. It turned out that no such freak was ever contemplated, and that the architects, for such advertisement as it would give them, and the reporter, hungering for a sensation, had concocted the tale between them. To the same genesis, I should say, may be ascribed a paragraph about a chiropodist who announced that he had replaced a missing toe with one of solid gold. The weapon which the Yellow Press had forged was, in short, turned against them. There were cases in which conspiracies were formed between reporters and unscrupulous outsiders to procure the insertion of paragraphs and articles on which a libel action could be based against the papers publishing them. There were cases, too, in which the reporters who were detailed on some special mission — say, to interview the jurymen after a famous murder trial — would get together, ignore the refusal of the jurymen to be interviewed, and write out, each in his own style, what they ought to have said. There is really something more than jest in the old remark that Shakespeare would never have suited a New York newspaper; he had not sufficient imagination.

But the Yellow Press is not al1 evil and inanity. It has its virtues and its usefulness. The calculation which was the base of Mr. Hearst's invasion of New York was this. He added up the figures of the circulation of all the New York papers and compared them with the census returns of population. He found that there was a large number of people in New York who apparently never read, or at any rate never bought, a paper at all. These were the people he set out to cater for, and it is undoubtedly one of the merits of the Yellow Press that it has forced people to read who never read before. That, it may be said, is not rendering much of a  service to the community if the type of reading was such as I have described. Well I think that is arguable. In the first place, not all the columns of the Yellow Press, even in its yellowest days, were filled with the frivolities and slush I have touched on; and in the second place, Mr. W. Irwin, who has contributed this year a brilliant series of articles to Collier's Weekly on American journalism, notes the very interesting fact that Mr. Hearst's papers, which one may take as fairly representative of the Yellow Press, appear to change their clientele once every seven or eight years. From this Mr. Irwin comfortably infers that in general the more a man reads the better he reads. Once implant a taste for reading and the odds are that it will unconsciously improve itself, and will in time come to discard the tenth-rate in favour of the ninth-rate. Those who begin with Mr. Hearst's organs gradually find them out, grow disgusted, and desire something better. Sounder standards are thus in process of evolution all the time, and even the Yellow Press is affected by them and finds it to its interest to conform to them. Then, too, the Yellow Press attempts so much and covers such a wide field of life that some of its enterprises, by the mere law of averages, are bound to be beneficent. The New York American, for instance, in its news as well as its editorial columns has always paid special attention to matters of public health and domestic hygiene and the rearing of children and the care of the sick. In its own peculiar way, I should say it has sincerely tried to civilise its readers and make them think. Its columns have been the means of remedying hundreds of little injustices to the poor. A reader of the American or of the Evening Journal who is oppressed by his landlord or by the police, finds in his favourite paper a ready champion of his wrongs. The American is constantly risking the patronage of its advertisers by fighting drink and cigarettes. It is prolific of semi-philanthropic activities. At the time of the Galveston flood and the San Francisco earthquake Mr. Hearst sent three full trains of provisions, clothing, medicines, doctors, and nurses across the Continent. The American conducts an admirable fresh-air fund; it takes a hundred children from the tenements every day throughout the summer for a day's outing at the seaside; it offers each year a two-weeks' vacation to the entire family having the largest number of children in the New York public schools; it distributes free ice in summer and free soup in winter and cartloads of toys at Christmas time; it is a newspaper, an adult kindergarten, and a charitable institution rolled into one. In the last Sunday edition that I happened to see, along with the comic supplement and plenty of inane gossip, I found an admirable article by d'Annunzio on the Italian expedition to Tripoli, and a very well-written and well-illustrated page given up to a popular digest of one of Reclus' works on anthropology. The Yellow Press gets most of what is bad in life into its columns but it does not exclude what is better. There is usually something to be found in itthat is really instructive, and presented in a simple and stimulating fashion. It displays, of course, no sense of proportion. whatever in arranging its news and in deciding between what is of real and permanent interest and what is merely and vulgarly ephemeral; the Christmas edition of a typical Yellow journal might easily print on one page Milton's Ode on the Nativity and on the next several columns of sketches and letter-press commenting on and illustrating the various styles of walking to be seen on Fifth Avenue among the members of the Four Hundred; but it is not irredeemably degrading.

But, besides all this, the Yellow Press in Mr. Pulitzer's and Mr. Hearst's hands has rendered some real public services. While most of the American daily papers in the big cities are believed to be under the influence of the "money power" and controlled by "the interests," the Yellow journals have never failed to flay the rich perverter of public funds and properties, the rich gambler in fraudulent consolidations, and the far-reaching oppressiveness of that alliance between organised wealth and debased politics which dominates America. They daily explain to the masses how they are being robbed by the Trusts, juggled with by the politicians, and betrayed by their elected officers. They unearth the iniquities of a great corporation with the same microscopic diligence that they squander on following up the clues in a murder mystery or on collecting or inventing the details of a society scandal. Their motives may be dubious and their methods wholly brazen, but it is undeniable that the public has benefited by many of their achievements. The, American criminal, whether he is of the kind that steals a public franchise or corrupts a legislature, or of the equally common but more frequently caught and convicted kind that rifles a safe or kidnaps a child, fears the Yellow Press far more than he fears the police or the public. Both Mr. Hearst and the late Mr. Pulitzer have not only saved millions of dollars to the public, but have fought a stimulating fight far democracy against plutocracy and privilege. The Yellow Press, in short, has proved a fearless and efficient instrument for the exposure of public wrongdoing. The political power which Mr. Hearst has built up on the basis of his Continental chain of journals represents something more than cheek and a cheque-book, pantomime and pandemonium. What gives him his ultimate influence is that he has used the resources of an unlimited publicity to make himself and his propaganda the rallying centre for disaffection and unrest. With more point and passion and pertinacity than any other agency, his papers have stood for the people against the plutocracy, and for trade unions against capital, have assailed the "money power" and its control over the instruments of Government, have let daylight into the realities of American conditions, and have given pointed and constant expression to that weariness with the regular parties which is now pretty nearly a national sentiment. Daily expounded by Mr. Arthur Brisbane in the columns of the New York Evening Journal in a sharp, staccato, almost monosyllabic style of unsurpassable crispness, lucidity, and plausibility, set off with a coruscation of all known typographical devices, the Hearst creed and the Hearst programme have powerfully affected the imagination of the American, or at any rate the New York masses. There is no stranger or more instructive experience than to get on a subway train in New York during the hours of the evening homeward rush and watch the labourer in his overalls, the tired shop-girl, and the pallid clerk reading and re-reading Mr. Brisbane's "leader" for the day. He has, I suppose, a wider audience than any writer or preacher has had before. Always fresh and pyrotechnical, master of the telling phrase and the capitivating argument, and veiling the dexterous half-truth behind a drapery of buoyant and "popular" philosophy and sentiment, Mr. Brisbane has every qualification that an insinuating preacher of discontent should have. He, at any rate, has made the masses think — no man more so; the leading article in his hands has lost all its stodginess and restrictions, and become a vital and all-embracing instrument. That is something which would have to be borne in mind if one were to attempt the interesting but very serious task of estimating the influence of the Yellow Press on the American mind and character, and of determining how far it is responsible for, and how far the outcome of, the volatility and empiricism, the hysterical restlessness and superficiality, and the incapacity for deep and sustained thinking that have been noted in the American people. It seems hardly possible that even America should not pay something for its Yellow Press. I believe, however, that it is called upon to pay less and less as the years go on, and that the worst and most reckless days of yellow journalism are over.