BRITAIN
FOR THE BRITISH
BYROBERT BLATCHFORD

EDITOR OF THE CLARION

LONDON
CLARION PRESS, 72 Fleet Street, E. C.
CHICAGO
CHARLES H. KERR & COMPANY
56 Fifth Avenue

Copyright, 1902,
By Charles H. Kerr & Company.
Printed in the United States.

DEDICATED
TO
A. M. THOMPSON
AND THE
CLARION FELLOWSHIP

CONTENTS

THE TITLE OF THIS BOOK

The motto of this book is expressed in its title: Britain for the British.

At present Britain does not belong to the British: it belongs to a few of the British, who employ the bulk of the population as servants or as workers.

It is because Britain does not belong to the British that a few are very rich and the many are very poor.

It is because Britain does not belong to the British that we find amongst the owning class a state of useless luxury and pernicious idleness, and amongst the working classes a state of drudging toil, of wearing poverty and anxious care.

This state of affairs is contrary to Christianity, is contrary to justice, and contrary to reason. It is bad for the rich, it is bad for the poor; it is against the best interests of the British nation and the human race.

The remedy for this evil state of things—the only remedy yet suggested—is Socialism. And Socialism is broadly expressed in the title and motto of this book: Britain for the British.

THE PURPOSE OF THIS BOOK

The purpose of this book is to convert the reader to Socialism: to convince him that the present system—political, industrial, and social—is bad; to explain to him why it is bad, and to prove to him that Socialism is the only true remedy.

FOR WHOM THIS BOOK IS INTENDED

This book is intended for any person who does not understand, or has, so far, refused to accept the principles of Socialism.

But it is especially addressed, as my previous book, Merrie England, was addressed, to John Smith, a typical British working man, not yet converted to Socialism.

I hope this book will be read by every opponent of Socialism; and I hope it will be read by all those good folks who, though not yet Socialists, are anxious to help their fellow-creatures, to do some good in their own day and generation, and to leave the world a little better than they found it.

I hope that all lovers of justice and of truth will read this book, and that many of them will be thereby led to a fuller study of Socialism.

To the Tory and the Radical; to the Roman Catholic, the Anglican, and the Nonconformist; to the workman and the employer; to the scholar and the peer; to the labourer's wife, the housemaid, and the duchess; to the advocates of Temperance and of Co-operation; to the Trade Unionist and the non-Unionist; to the potman, the bishop, and the brewer; to the artist and the merchant; to the poet and the navvy; to the Idealist and the Materialist; to the poor clerk, the rich financier, the great scientist, and the little child, I commend the following beautiful prayer from the Litany of the Church of England:—

That it may please thee to bring into the way of truth all such as have erred, and are deceived.

That it may please thee to strengthen such as do stand; and to comfort and help the weak-hearted; and to raise up them that fall; and finally to beat down Satan under our feet.

That it may please thee to succour, help, and comfort all that are in danger, necessity, and tribulation.

That it may please thee to preserve all that travel by land or by water, all women labouring of child, all sick persons, and young children; and to shew thy pity upon all prisoners and captives.

That it may please thee to defend, and provide for, the fatherless children, and widows, and all that are desolate and oppressed.

That it may please thee to have mercy upon all men.

That it may please thee to forgive our enemies, persecutors, and slanderers, and to turn their hearts.

That it may please thee to give and preserve to our use the kindly fruits of the earth, so as in due time we may enjoy them.

We beseech thee to hear us, good Lord.

I have italicised the word "all" in that prayer to emphasise the fact that mercy, succour, comfort, and pardon are here asked for all, and not for a few.

I now ask the reader of this book, with those words of broad charity and sweet kindliness still fresh in mind, to remember the unmerited miseries, the ill-requited labour, the gnawing penury, and the loveless and unhonoured lives to which an evil system dooms millions of British men and women. I ask the reader to discover for himself how much pity we bestow upon our "prisoners and captives," how much provision we make for the "fatherless children and widows," what nature and amount of "succour, help, and comfort" we vouchsafe to "all who are in danger, necessity, and tribulation." I ask him to consider, with regard to those "kindly fruits of the earth," who produces, and who enjoys them; and I beg him next to proceed in a judicial spirit, by means of candour and right reason, to examine fairly and weigh justly the means proposed by Socialists for abolishing poverty and oppression, and for conferring prosperity, knowledge, and freedom upon all men.

Britain for the British: that is our motto. We ask for a fair and open trial. We solicit an impartial hearing of the case for Socialism. Listen patiently to our statements; consider our arguments; accord to us a fair field and no favour; and may the truth prevail.

THE METHOD OF THIS BOOK

As to the method of this book, I shall begin by calling attention to some of the evils of the present industrial, social, and political system.

I shall next try to show the sources of those evils, the causes from which they arise.

I shall go on to explain what Socialism is, and what Socialism is not.

I shall answer the principal objections commonly urged against Socialism.

And I shall, in conclusion, point out the chief ways in which I think the reader of this book may help the cause of Socialism if he believes that cause to be just and wise.

FOREWORDS

Years ago, before Socialism had gained a footing in this country, some of us democrats used often to wonder how any working man could be a Tory.

To-day we Socialists are still more puzzled by the fact that the majority of our working men are not Socialists.

How is it that middle class and even wealthy people often accept Socialism more readily than do the workers?

Perhaps it is because the men and women of the middle and upper classes are more in the habit of reading and thinking for themselves, whereas the workers take most of their opinions at second-hand from priests, parsons, journalists, employers, and members of Parliament, whose little knowledge is a dangerous thing, and whose interests lie in bolstering up class privilege by darkening counsel with a multitude of words.

I have been engaged for more than a dozen years in studying political economy and Socialism, and in trying, as a Socialist, pressman, and author, to explain Socialism and to confute the arguments and answer the objections of non-Socialists, and I say, without any hesitation, that I have never yet come across a single argument against practical Socialism that will hold water.

I do not believe that any person of fair intelligence and education, who will take the trouble to study Socialism fairly and thoroughly, will be able to avoid the conclusion that Socialism is just and wise.

I defy any man, of any nation, how learned, eminent, and intellectual soever, to shake the case for practical Socialism, or to refute the reasoning contained in this book.

And now I will address myself to Mr. John Smith, a typical British workman, not yet converted to Socialism.

Dear Mr. Smith, I assume that you are opposed to Socialism, and I assume that you would say that you are opposed to it for one or more of the following reasons:—

1. Because you think Socialism is unjust.
2. Because you think Socialism is unpractical.
3. Because you think that to establish Socialism is not possible.

But I suspect that the real reason for your opposition to Socialism is simply that you do not understand it.

The reasons you generally give for opposing Socialism are reasons suggested to you by pressmen or politicians who know very little about it, or are interested in its rejection.

I am strongly inclined to believe that the Socialism to which you are opposed is not Socialism at all, but only a bogey erected by the enemies of Socialism to scare you away from the genuine Socialism, which it would be so much to your advantage to discover.

Now you would not take your opinions of Trade Unionism from non-Unionists, and why, then, should you take your opinions of Socialism from non-Socialists?

If you will be good enough to read this book you will find out what Socialism really is, and what it is not. If after reading this book you remain opposed to Socialism, I must leave it for some Socialist more able than I to convert you.

When it pleases those who call themselves your "betters" to flatter you, Mr. Smith (which happens oftener at election times than during strikes or lock-outs), you hear that you are a "shrewd, hard-headed, practical man." I hope that is true, whether your "betters" believe it or not.

I am a practical man myself, and shall offer you in this book nothing but hard fact and cold reason.

I assume, Mr. Smith, that you, as a hard-headed, practical man, would rather be well off than badly off, and that with regard to your own earnings you would rather be paid twenty shillings in the pound than five shillings or even nineteen shillings and elevenpence in the pound.

And I assume that as a family man you would rather live in a comfortable and healthy house than in an uncomfortable and unhealthy house; that you would be glad if you could buy beef, bread, gas, coal, water, tea, sugar, clothes, boots, and furniture for less money than you now pay for them; and that you would think it a good thing, and not a bad thing, if your wife had less work and more leisure, fewer worries and more nice dresses, and if your children had more sports, and better health, and better education.

And I assume that you would like to pay lower rents, even if some rich landlord had to keep fewer race-horses.

And I assume that as a humane man you would prefer that other men and women and their children should not suffer if their sufferings could be prevented.

If, then, I assure you that you are paying too much and are being paid too little, and that many other Britons, especially weak women and young children, are enduring much preventible misery; and if I assert, further, that I know of a means whereby you might secure more ease and comfort, and they might secure more justice, you will, surely, as a kind and sensible man, consent to listen to the arguments and statements I propose to place before you.

Suppose a stranger came to tell you where you could get a better house at a lower rent, and suppose your present landlord assured you that the man who offered the information was a fool or a rogue, would you take the landlord's word without investigation? Would it not be more practical and hard-headed to hear first what the bringer of such good news had to tell?

Well, the Socialist brings you better news than that of a lower rent. Will you not hear him? Will you turn your back on him for no better reason than because he is denounced as a fraud by the rich men whose wealth depends upon the continuation of the present system?

Your "betters" tell you that you always display a wise distrust of new ideas. But to reject an idea because it is new is not a proof of shrewdness and good sense; it is a sign of bigotry and ignorance. Trade Unionism was new not so long ago, and was denounced, and is still denounced, by the very same persons who now denounce Socialism. If you find a newspaper or an employer to be wrong when he denounces Trade Unionism, which you do understand, why should you assume that the same authority is right in denouncing Socialism, which you do not understand? You know that in attacking Trade Unionism the employer and the pressman are speaking in their own interest and against yours; why, then, should you be ready to believe that in counselling you against Socialism the same men are speaking in your interest and not in their own?

I ask you, as a practical man, to forget both the Socialist and the non-Socialist, and to consider the case for and against Socialism on its merits. As I said in Merrie England—

Forget that you are a joiner or a spinner, a Catholic or a Freethinker, a Liberal or a Tory, a moderate drinker or a teetotaler, and consider the problem as a man.

If you had to do a problem in arithmetic, or if you were cast adrift in an open boat at sea, you would not set to work as a Wesleyan, or a Liberal Unionist; but you would tackle the sum by the rules of arithmetic, and would row the boat by the strength of your own manhood, and keep a lookout for passing ships under any flag. I ask you, then, Mr. Smith, to hear what I have to say, and to decide by your own judgment whether I am right or wrong.

I was once opposed to Socialism myself; but it was before I understood it.

When you understand it you will, I feel sure, agree with me that it is perfectly logical, and just, and practical; and you will, I hope, yourself become a Socialist, and will help to abolish poverty and wrong by securing Britain for the British.

CHAPTER I THE UNEQUAL DIVISION OF WEALTH

Section A: the Rich

Non-socialists say that self-interest is the strongest motive in human nature.

Let us take them at their word.

Self-interest being the universal ruling motive, it behoves you, Mr. Smith, to do the best you can for yourself and family.

Self-interest being the universal ruling motive, it is evident that the rich man will look out for his own advantage, and not for yours.

Therefore as a selfish man, alive to your own interests, it is clear that you will not trust the rich man, nor believe in the unselfishness of his motives.

As a selfish man you will look out first for yourself. If you can get more wages for the work you do, if you can get the same pay for fewer hours and lighter work, self-interest tells you that you would be a fool to go on as you are. If you can get cheaper houses, cheaper clothes, food, travelling, and amusement than you now get, self-interest tells you that you would be a fool to go on paying present prices.

Your landlord, your employer, your tradesman will not take less work or money from you if he can get more.

Self-interest counsels you not to pay a high price if you can get what you want at a lower price.

Your employer will not employ you unless you are useful to him, nor will he employ you if he can get another man as useful to him as you at a lower wage.

Such persons as landlords, capitalists, employers, and contractors will tell you that they are useful, and even necessary, to the working class, of which class you are one.

Self-interest will counsel you, firstly, that if these persons are really useful or necessary to you, it is to your interest to secure their services at the lowest possible price; and, secondly, that if you can replace them by other persons more useful or less costly, you will be justified in dispensing with their services.

Now, the Socialist claims that it is cheaper and better for the people to manage their own affairs than to pay landlords, capitalists, employers, and contractors to manage their affairs for them.

That is to say, that as it is cheaper and better for a city to make its own gas, or to provide its own water, or to lay its own roads, so it would be cheaper and better for the nation to own its own land, its own mines, its own railways, houses, factories, ships, and workshops, and to manage them as the corporation tramways, gasworks, and waterworks are now owned and managed.

Your "betters," Mr. Smith, will tell you that you might be worse off than you are now. That is not the question. The question is, Might you be better off than you are now?

They will tell you that the working man is better off now than he was a hundred years ago. That is not the question. The question is, Are the workers as well off now as they ought to be and might be?

They will tell you that the British workers are better off than the workers of any other nation. That is not the question. The question is, Are the British workers as well off as they ought to be and might be?

They will tell you that Socialists are discontented agitators, and that they exaggerate the evils of the present time. That is not the question. The question is, Do evils exist at all to-day, and if so, is no remedy available?

Your "betters" have admitted, and do admit, as I will show you presently, that evils do exist; but they have no remedy to propose.

The Socialist tells you that your "betters" are deceived or are deceiving you, and that Socialism is a remedy, and the only one possible.

Self-interest will counsel you to secure the best conditions you can for yourself, and will warn you not to expect unselfish service from selfish men.

Ask yourself, then, whether, since self-interest is the universal motive, it would not be wise for you to make some inquiry as to whether the persons intrusted by you with the management of your affairs are managing your affairs to your advantage or to their own.

As a selfish man, is it sensible to elect selfish men, or to accept selfish men, to govern you, to make your laws, to manage your business, and to affix your taxes, prices, and wages?

The mild Hindoo has a proverb which you might well remember in this connection. It is this—

The wise man is united in this life with that with which it is proper he should be united. I am bread; thou art the eater: how can harmony exist between us?

Appealing, then, entirely to your self-interest, I ask you to consider whether the workers of Britain to-day are making the best bargain possible with the other classes of society. Do the workers receive their full due? Do evils exist in this country to-day? and if so, is there a remedy? and if there is a remedy, what is it?

The first charge brought by Socialists against the present system is the charge of the unjust distribution of wealth.

The rich obtain wealth beyond their need, and beyond their deserving; the workers are, for the most part, condemned to lead laborious, anxious, and penurious lives. Nearly all the wealth of the nation is produced by the workers; most of it is consumed by the rich, who squander it in useless or harmful luxury, leaving the majority of those who produced it, not enough for human comfort, decency, and health.

If you wish for a plain and clear statement of the unequal distribution of wealth in this country, get Fabian Tract No. 5, price one penny, and study it well.

According to that tract, the total value of the wealth produced in this country is £1,700,000,000. Of this total £275,000,000 is paid in rent, £340,000,000 is paid in interest, £435,000,000 is paid in profits and salaries. That makes a total of £1,050,000,000 in rent, interest, profits, and salaries, nearly the whole of which goes to about 5,000,000 of people comprising the middle and upper classes.

The balance of £650,000,000 is paid in wages to the remaining 35,000,000 of people comprising the working classes. Roughly, then, two-thirds of the national wealth goes to 5,000,000 of persons, quite half of whom are idle, and one-third is shared by seven times as many people, nearly half of whom are workers.

These figures have been before the public for many years, and so far as I know have never been questioned.

There are, say the Fabian tracts, more than 2,000,000 of men, women, and children living without any kind of occupation: that is, they live without working.

Ten-elevenths of all the land in the British Islands belong to 176,520 persons. The rest of the 40,000,000 own the other eleventh. Or, dividing Britain into eleven parts, you may say that one two-hundredth part of the population owns ten-elevenths of Britain, while the other one hundred and ninety-nine two-hundredths of the population own one-eleventh of Britain. That is as though a cake were divided amongst 200 persons by giving to one person ten slices, and dividing one slice amongst 199 persons. I told you just now that Britain does not belong to the British, but only to a few of the British.

In Fabian Tract No. 7 I read—

One-half of the wealth of the kingdom is held by persons who leave at death at least £20,000, exclusive of land and houses. These persons form a class somewhat over 25,000 in number.

Half the wealth of Britain, then, is held by one fifteen-hundredth part of the population. It is as if a cake were cut in half, one half being given to one man and the other half being divided amongst 1499 men.

How much cake does a working mechanic get?

In 1898 the estates of seven persons were proved at over £45,000,000. That is to say, those seven left £45,000,000 when they died.

Putting a workman's wages at £75 a year, and his working life at twenty years, it would take 30,000 workmen all their lives to earn (not to save) the money left by those seven rich men.

Many rich men have incomes of £150,000 a year. The skilled worker draws about £75 a year in wages.

Therefore one man with £150,000 a year gets more than 2000 skilled workmen, and the workmen have to do more than 600,000 days' work for their wages, while the rich man does nothing.

One of our richest dukes gets as much money in one year for doing nothing, as a skilled workman would get for 14,000 years of hard and useful work.

A landowner is a millionaire. He has £1,000,000. It would take an agricultural labourer, at 10s. a week wages, nearly 40,000 years to earn £1,000,000.

I need not burden you with figures. Look about you and you will see evidences of wealth on every side. Go through the suburbs of London, or any large town, and notice the large districts composed of villas and mansions, at rentals of from £100 to £1000 a year. Go through the streets of a big city, and observe the miles of great shops stored with flaming jewels, costly gold and silver plate, rich furs, silks, pictures, velvets, furniture, and upholsteries. Who buys all these expensive luxuries? They are not for you, nor for your wife, nor for your children.

You do not live in a £200 flat. Your floor is not covered with a £50 Persian rug; your wife does not wear diamond rings, nor silk underclothing, nor gowns of brocaded silk, nor sable collars, nor Maltese lace cuffs worth many guineas. She does not sit in the stalls at the opera, nor ride home in a brougham, nor sup on oysters and champagne, nor go, during the heat of the summer, on a yachting cruise in the Mediterranean. And is not your wife as much to you as the duchess to the duke?

And now let us go on to the next section, and see how it fares with the poor.

Section B: The Poor

At present the average age at death among the nobility, gentry, and professional classes in England and Wales is fifty-five years; but among the artisan classes of Lambeth it only amounts to twenty-nine years; and whilst the infantile death-rate among the well-to-do classes is such that only 8 children die in the first year of life out of 100 born, as many as 30 per cent. succumb at that age among the children of the poor in some districts of our large cities.

Dr. Playfair says that amongst the upper class 18 per cent. of the children die before they reach five years of age; of the tradesman class 36 per cent., and of the working class 55 per cent, of the children die before they reach five years of age.

Out of every 1000 persons 939 die without leaving any property at all worth mentioning.

About 8,000,000 persons exist always on the borders of starvation. About 20,000,000 are poor. More than half the national wealth belongs to about 25,000 people; the remaining 39,000,000 share the other half unequally amongst them.

About 30,000 persons own fifty-five fifty-sixths of the land and capital of the nation; but of the 39,000,000 of other persons only 1,500,000 earn (or receive) as much as £3 a week.

In London 1,292,737 persons, or 37.8 per cent. of the whole population, get less than a guinea a week per family.

The number of persons in receipt of poor-law relief on any one day in the British Islands is over 1,000,000; but 2,360,000 persons receive poor-law relief during one year, or one in eleven of the whole manual labouring class.

In England and Wales alone 72,000 persons die each year in workhouse hospitals, infirmaries, or asylums.

In London alone there are 99,830 persons in workhorses, hospitals, prisons, or industrial schools.

In London one person out of every four will die in a workhouse, hospital, or lunatic asylum.

It is estimated that 3,225,000 persons in the British Islands live in overcrowded dwellings, with an average of three persons in each room.

There are 30,000 persons in London alone whose home is a common lodging-house. In London alone 1100 persons sleep every night in casual wards.

From Fabian Tract No. 75 I quote—

Much has been done in the way of improvement in various parts of Scotland, but 22 per cent. of Scottish families still dwell in a single room each, and the proportion in the case of Glasgow rises to 33 per cent. The little town of Kilmarnock, with only 28,447 inhabitants, huddles even a slightly larger proportion of its families into single-room tenements. Altogether, there are in Glasgow over 120,000, and in all Scotland 560,000 persons (more than one-eighth of the whole population), who do not know the decency of even a two-roomed home.

A similar state of things exists in nearly all our large towns, the colliery districts being amongst the worst.

The working class.—The great bulk of the British people are overworked, underpaid, badly housed, unfairly taxed but besides all that, they are exposed to serious risks.

Read The Tragedy of Toil, by John Burns, M.P. (Clarion Press, 1d.).

In sixty years 60,000 colliers have been accidentally killed. In the South Wales coalfield in 1896, 232 were killed out of 71,000. In 1897, out of 76,000 no less than 10,230 were injured.

In 1897, of the men employed in railway shunting, 1 in 203 was killed and 1 in 12 was injured.

In 1897, out of 465,112 railway workers, 510 were killed, 828 were permanently disabled, and 67,000 were temporarily disabled.

John Burns says—

This we do know, that 60 per cent. of the common labourers engaged on the Panama Canal were either killed, injured, or died from disease every year, whilst 80 per cent. of the Europeans died. Out of 70 French engineers, 45 died, and only 10 of the remainder were fit for subsequent work.

The men engaged on the Manchester Ship Canal claim that 1000 to 1100 men were killed and 1700 men were severely injured, whilst 2500 were temporarily disabled.

Again—

Taking mechanics first, and selecting one firm—Armstrong's, at Elswick—we find that in 1892 there were 588 accidents, or 7.9 per cent. of men engaged. They have steadily risen to 1512, or 13.9 per cent. of men engaged in 1897. In some departments, notably the blast furnace, 43 per cent. of the men employed were injured in 1897 The steel works had 296 injured, or 24.4 per cent. of its number.

Of sailors John Burns says—

The last thirteen years, 1884-85 to 1896-97, show a loss of 28,302 from wreck, casualties, and accidents, or an average of 2177 from the industrial risks of the sailor's life.

But the most startling statement is to come—

Sir A. Forwood has recently indicated, and recent facts confirm this general view, that

1 of every 1400 workmen is killed annually.
" " 2500 " is totally disabled.
" " 300 " is permanently partially disabled.
125 per 1000 are temporarily disabled for three or four weeks.

1 of every 1400 workmen is killed annually.
" " 2500 " is totally disabled.
" " 300 " is permanently partially disabled.
125 per 1000 are temporarily disabled for three or four weeks.

One workman in 1400 is killed annually. Let us say there are 6,000,000 workmen in the British Islands, and we shall find that no less than 4280 are killed, and 20,000 permanently or partially disabled.

That is as high as the average year's casualties in the Boer war.

But the high death-rate from accidents amongst the workers is not nearly the greatest evil to which the poor are exposed.

In the poorest districts of the great towns the children die like flies, and diseases caused by overcrowding, insufficient or improper food, exposure, dirt, neglect, and want of fuel and clothing, play havoc with the infants, the weakly, and the old.

What are the chief diseases almost wholly due to the surroundings of poverty? They are consumption, bronchitis, rheumatism, epilepsy, fevers, smallpox, and cancer. Add to those the evil influences with which some trades are cursed, such as rupture, lead and phosphorous poisoning, and irritation of the lungs by dust, and you have a whole arsenal of deadly weapons aimed at the lives of the laborious poor.

The average death-rate amongst the well-to-do classes is less than 10 in the thousand. Amongst the poorer workers it is often as high as 70 and seldom as low as 20.

Put the average at 25 in the thousand amongst the poor: put the numbers of the poor at 10,000,000. We shall find that the difference between the death-rates of the poor and the well-to-do, is 15 to the thousand or 15,000 to the million.

We may say, then, that the 10,000,000 of poor workers lose every year 150,000 lives from accidents and diseases due to poverty and to labour.

Taking the entire population of the British Islands, I dare assert that the excess death-rate over the normal death-rate, will show that every year 300,000 lives are sacrificed to the ignorance and the injustice of the inhuman chaos which we call British civilisation.

Some have cynically said that these lives are not worth saving, that the death-rate shows the defeat of the unfit, and that if all survived there would not be enough for them to live on.

But except in the worst cases—where sots and criminals have bred human weeds—no man is wise enough to select the "fit" from the "unfit" amongst the children. The thin, pale child killed by cold, by hunger, by smallpox, or by fever, may be a seedling Stephenson, or Herschel, or Wesley; and I take it that in the West End the parents would not be consoled for the sacrifice of their most delicate child by the brutal suggestion that it was one of the "unfit." The "fit" may be a hooligan, a sweater, a fraudulent millionaire, a dissolute peer, or a fool.

But there are two sides to this question of physical fitness. To excuse the evils of society on the ground that they weed out the unfit, is as foolish as to excuse bad drainage on the same plea. In a low-lying district where the soil is marshy the population will be weeded swiftly; but who would offer that as a reason why the land should not be drained? This heartless, fatuous talk about the survival of the fittest is only another example of the insults to which the poor are subjected. It fills one with despair to think that working men—fathers and husbands—will read or hear such things said of their own class, and not resent them. It is the duty of every working man to fight against such pitiless savagery, and to make every effort to win for his class and his family, respect and human conditions of life.

Moreover, the shoddy science which talks so glibly about the "weeding out" of little helpless children is too blear-eyed to perceive that the same conditions of inhuman life which destroy the "weeds," breed the weeds. Children born of healthy parents in healthy surroundings are not weeds. But to-day the British race is deteriorating, and the nation is in danger because of the greed of money-seekers and the folly of rulers and of those who claim to teach. The nation that gives itself up to the worship of luxury, wealth, and ease, is doomed. Nothing can save the British race but an awakening of the workers to the dangerous pass to which they have been brought by those who affect to guide and to govern them.

But the workers, besides being underpaid, over-taxed, badly housed, and exposed to all manner of hardship, poverty, danger, and anxiety of mind, are also, by those who live upon them, denied respect.

Do you doubt this? Do not the "better classes," as they call themselves, allude to the workers as "the lower orders," and "the great unwashed"? Does not the employer commonly speak of the workers as "hands"? Does the fine gentleman, who raises his hat and airs his nicest manners for a "lady," extend his chivalry and politeness to a "woman"? Do not the silk hats and the black coats and the white collars treat the caps and the overalls and the smocks as inferiors? Do not the men of the "better class" address each other as "sir"? And when did you last hear a "gentleman" say "sir" to a train-guard, to a railway porter, or to the "man" who has come to mend the drawing-room stove?

Man cannot live by bread alone; neither can woman or child. And how much honour, culture, pleasure, rest, or love falls to the lot of the wives and children of the poor?

Do not think I wish to breed class hatred. I do not. Doubtless the "better class" are graceful, amiable, honourable, and well-meaning folks. Doubtless they honestly believe they have a just claim to all their wealth and privileges. Doubtless they are no more selfish, no more arrogant, no more covetous nor idle than any working man would be in their place.

What of that? It is nothing at all to you. They may be the finest people in the world. But does their fineness help you to pay your rent, or your wife to mend the clothes? or does it give you more wages, or her more rest? or does it in any way help to educate, and feed, and make happy your children?

It does not. Nor do all the graces and superiorities of the West End make the lot of the East less bitter, less anxious, or more human.

If self-interest be the ruling motive of mankind, why do not the working men transfer their honour and their service from the fine ladies and fine gentlemen to their own wives and children?

These need every atom of love and respect the men can give them. Why should the many be poor, be ignorant, despised? Why should the rich monopolise the knowledge and the culture, the graces and elegancies of life, as well as the wealth?

Ignorance is a curse: it is a deadlier curse than poverty. Indeed, but for ignorance, poverty and wealth could not continue to exist side by side; for only ignorance permits the rich to uphold and the poor to endure the injustices and the criminal follies of British society, as now to our shame and grief they environ us, like some loathly vision beheld with horror under nightmare.

Is it needful to tell you more, Mr. Smith, you who are yourself a worker? Have you not witnessed, perhaps suffered, many of these evils?

Yes; perhaps you yourself have smarted under "the insolence of office, and the spurns which patient merit of the unworthy takes"; perhaps you have borne the tortures of long suspense as one of the unemployed; perhaps on some weary tramp after work you have learned what it is to be a stranger in your own land; perhaps you have seen some old veteran worker, long known to you, now broken in health and stricken in years, compelled to seek the shameful shelter of a workhouse; perhaps you have had comrades of your own or other trades, who have been laid low by sickness, sickness caused by exposure or overstrain, and have died what coroners' juries call "natural deaths," or, in plain English, have been killed by overwork; perhaps you have known widows and little children, left behind by those unfortunate men, and can remember how much succour and compassion they received in this Christian country; perhaps as you think of the grim prophecy that one worker in four must die in a workhouse, you may yourself, despite your strength and your skill, glance anxiously towards the future, as a bold sailor glances towards a stormy horizon.

Well, Mr. Smith, will you look through a book of mine called Dismal England, and there read how men and women and children of your class are treated in the workhouse, in the workhouse school, in the police court, in the chain works, on the canals, in the chemical hells, and in the poor and gloomy districts known as slums? I would quote some passages from Dismal England now, but space forbids.

Or, maybe, you would prefer the evidence of men of wealth and eminence who are not Socialists. If so, please read the testimony given in the next section.

Section C: Reliable Evidence

The Salvation Army see a great deal of the poor. Here is the evidence of General Booth—

444 persons are reported by the police to have attempted to commit suicide in London last year, and probably as many more succeeded in doing so. 200 persons died from starvation in the same period. We have in this one city about 100,000 paupers, 30,000 prostitutes, 33,000 homeless adults, and 35,000 wandering children of the slums. There is a standing army of out-of-works numbering 80,000, which is often increased in special periods of commercial depression or trade disputes to 100,000. 12,000 criminals are always inside Her Majesty's prisons, and about 15,000 are outside. 70,000 charges for petty offences are dealt with by the London magistrates every year. The best authorities estimate that 10,000 new criminals are manufactured per annum. We have tens of thousands of dwellings known to be overcrowded, unsanitary, or dangerous.

Here is the evidence of a man of letters, Mr. Frederic Harrison—

To me, at least, it would be enough to condemn modern society as hardly an advance on slavery or serfdom, if the permanent condition of industry were to be that which we behold, that 90 per cent. of the actual producers of wealth have no home that they can call their own beyond the end of the week; have no bit of soil, or so much as a room that belongs to them; have nothing of value of any kind except as much old furniture as will go in a cart; have the precarious chance of weekly wages which barely suffice to keep them in health; are housed for the most part in places that no man thinks fit for his horse; are separated by so narrow a margin from destitution, that a month of bad trade, sickness, or unexpected loss brings them face to face with hunger and pauperism.... This is the normal state of the average workman in town or country.

Here is the evidence of a man of science, Professor Huxley—

Anyone who is acquainted with the state of the population of all great industrial centres, whether in this or other countries, is aware that amidst a large and increasing body of that population there reigns supreme ... that condition which the French call la misère, a word for which I do not think there is any exact English equivalent. It is a condition in which the food, warmth, and clothing which are necessary for the mere maintenance of the functions of the body in their normal state cannot be obtained; in which men, women, and children are forced to crowd into dens wherein decency is abolished, and the most ordinary conditions of healthful existence are impossible of attainment; in which the pleasures within reach are reduced to brutality and drunkenness; in which the pains accumulate at compound interest in the shape of starvation, disease, stunted development, and moral degradation; in which the prospect of even steady and honest industry is a life of unsuccessful battling with hunger, rounded by a pauper's grave.... When the organisation of society, instead of mitigating this tendency, tends to continue and intensify it; when a given social order plainly makes for evil and not for good, men naturally enough begin to think it high time to try a fresh experiment. I take it to be a mere plain truth that throughout industrial Europe there is not a single large manufacturing city which is free from a vast mass of people whose condition is exactly that described, and from a still greater mass who, living just on the edge of the social swamp, are liable to be precipitated into it.

Here is the evidence of a British peer, Lord Durham—

There was still more sympathy and no reproach whatever to be bestowed upon the children—perhaps waifs and strays in their earliest days—of parents destitute, very likely deserving, possibly criminal, who had had to leave these poor children to fight their way in life alone. What did these children know or care for the civilisation or the wealth of their native land? What example, what incentive had they ever had to lead good and honest lives? Possibly from the moment of their birth they had never known contentment, what it had been to feel bodily comfort. They were cast into that world, and looked upon it as a cruel and heartless world, with no guidance, no benign influence to guide them in their way, and thus they were naturally prone to fall into any vicious or criminal habits which would procure them a bare subsistence.

Here is the evidence of a Tory Minister, Sir John Gorst—

I do not think there is any doubt as to the reality of the evil; that is to say, that there are in our civilisation men able and willing to work who can't find work to do.... Work will have to be found for them.... What are usually called relief works may be a palliative for acute temporary distress, but they are no remedy for the unemployed evil in the long-run. Not only so; they tend to aggravate it.... If you can set 100 unemployed men to produce food, they are not taking bread out of other people's mouths. Men so employed would be producing what is now imported from abroad and what they themselves would consume. An unemployed man—whether he is a duke or a docker—is living on the community. If you set him to grow food he is enriching the community by what he produces. Therefore, my idea is that the direction in which a remedy for the unemployed evil is to be sought is in the production of food.

Here is the evidence of the Tory Prime Minister, Lord Salisbury—

They looked around them and saw a growing mass of poverty and want of employment, and of course the one object which every statesman who loved his country should desire to attain, was that there might be the largest amount of profitable employment for the mass of the people.

He did not say that he had any patent or certain remedy for the terrible evils which beset us on all sides, but he did say that it was time they left off mending the constitution of Parliament, and that they turned all the wisdom and energy Parliament could combine together in order to remedy the sufferings under which so many of their countrymen laboured.

Here is the evidence of the Colonial Secretary, the Right Hon. Joseph Chamberlain, M.P.—

The rights of property have been so much extended that the rights of the community have almost altogether disappeared, and it is hardly too much to say that the prosperity and the comfort and the liberties of a great proportion of the population have been laid at the feet of a small number of proprietors, who "neither toil nor spin."

And here is further evidence from Mr. Chamberlain—

For my part neither sneers, nor abuse, nor opposition shall induce me to accept as the will of the Almighty, and the unalterable dispensation of His providence, a state of things under which millions lead sordid, hopeless, and monotonous lives, without pleasure in the present, and without prospect for the future.

And here is still stronger testimony from Mr. Chamberlain—

The ordinary conditions of life among a large proportion of the population are such that common decency is absolutely impossible; and all this goes on in sight of the mansions of the rich, where undoubtedly there are people who would gladly remedy it if they could. It goes on in presence of wasteful extravagance and luxury, which bring but little pleasure to those who indulge in them; and private charity is powerless, religious organisations can do nothing, to remedy the evils which are so deep-seated in our social system.

You have read what these eminent men have said, Mr. Smith, as to the evils of the present time.

Well, Mr. Atkinson, a well-known American statistical authority, has said—

Four or five men can produce the bread for a thousand. With the best machinery one workman can produce cotton cloth for 250 people, woollens for 300, or boots and shoes for 1000.

How is it, friend John Smith, that with all our energy, all our industry, all our genius, and all our machinery, there are 8,000,000 of hungry poor in this country?

If five men can produce bread for a thousand, and one man can produce shoes for a thousand, how is it we have so many British citizens suffering from hunger and bare feet?

That, Mr. Smith, is the question I shall endeavour in this book to answer.

Meanwhile, if you have any doubts as to the verity of my statements of the sufferings of the poor, or as to the urgent need for your immediate and earnest aid, read the following books, and form your own opinion:—

Labour and Life of the People. Charles Booth. To be seen at most free libraries.

Poverty: A Study of Town Life. By B. S. Rountree. Macmillan. 10s. 6d.

Dismal England. By R. Blatchford, 72 Fleet Street, E.C. 2s. 6d. and 1s.

No Room to Live. By G. Haw, 72 Fleet Street, E.C. 1s.

The White Slaves of England. By R. Sherard. London, James Bowden. 1s.

Pictures and Problems from the Police Courts. By T. Holmes. Ed. Arnold, Bedford Street, W.C.

And the Fabian Tracts, especially No. 5 and No. 7. These are 1d. each.

CHAPTER II WHAT IS WEALTH? WHERE DOES IT COME FROM? WHO CREATES IT?

Those who have read anything about political economy or Socialism must often have found such thoughts as these rise up in their minds—

How is it some are rich and others poor? How is it some who are able and willing to work can get no work to do? How is it that some who work very hard are so poorly paid? How is it that others who do not work at all have more money than they need? Why is one man born to pay rent and another to spend it?

Let us first face the question of why there is so much poverty.

This question has been answered in many strange ways.

It has been said that poverty is due to drink. But that is not true, for we find many sober people poor, and we find awful poverty in countries where drunkenness is almost unknown.

Drink does not cause the poverty of the sober Hindoos. Drink does not cause the poverty of our English women workers.

It has been said that poverty is due to "over-production," and it has been said that it is due to "under-consumption." Let us see what these phrases mean.

First, over-production. Poverty is due to over-production—of what? Of wealth. So we are to believe that the people are poor because they make too much wealth, that they are hungry because they produce too much food, naked because they make too many clothes, cold because they get too much coal, homeless because they build too many houses!

Next, under-consumption. We are told that poverty is due to under-consumption—under-consumption of what? Of wealth. The people are poor because they do not destroy enough wealth. The way for them to grow rich is by consuming riches. They are to make their cake larger by eating it.

Alas! the trouble is that they can get no cake to eat; they can get no wealth to consume.

But I think the economists mean that the poor will grow richer if the rich consume more wealth.

A rich man has two slaves. The slaves grow corn and make bread. The rich man takes half the bread and eats it. The slaves have only one man's share between two.

Will it mend matters here if the rich man "consumes more"? Will it be better for the two slaves if the master takes half the bread left to them, and eats that as well as the bread he has already taken?

See what a pretty mess the economists have led us into. The rich have too much and the poor too little. The economist says, let the poor produce less and the rich consume more, and all will be well!

Wonderful! But if the poor produce less, there will be less to eat; and if the rich eat more, the share of the poor will be smaller than ever.

Let us try another way. Suppose the poor produce more and the rich consume less! Does it not seem likely that then the share of the poor would be bigger?

Well, then, we must turn the wisdom of the economists the other way up. We must say over-production of wealth cannot make poverty, for that means that the more of a thing is produced the less of that thing there is; and we must say that under-consumption cannot cause poverty, for that means that the more of a loaf you eat the more you will have left.

Such rubbish as that may do for statesmen and editors, but it is of no use to sensible men and women. Let us see if we cannot think a little better for ourselves than these very superior persons have thought for us. I think that we, without being at all clever or learned, may get nearer to the truth than some of those who pass for great men.

Now, what is it we have to find out? We want to know how the British people may make the best of their country and themselves.

We know they are not making the best of either at present.

There must, therefore, be something wrong. Our business is to find out what is wrong, and how it may be righted.

We will begin by asking ourselves three questions, and by trying to answer them.

These questions are—

1. What is wealth?
2. Where does wealth come from?
3. Where does wealth go to?

First, then, what is wealth? There is no need to go into long and confusing explanations; there is no use in splitting hairs. We want an answer that is short and simple, and at the same time good enough for the purpose.

I should say, then, that wealth is all those things which we use.

Mr. Ruskin uses two words, "wealth" and "illth." He divides the things which it is good for us to have from the things which it is not good for us to have, and he calls the good things "wealth" and the bad things "illth"—or ill things.

Thus opium prepared for smoking is illth, because it does harm or works "ill" to all who smoke it; but opium prepared as medicine is wealth, because it saves life or stays pain.

A dynamite bomb is "illth," for it is used to destroy life, but a dynamite cartridge is wealth, for it is used in getting slate or coal.

Mr. Ruskin is right, and if we are to make the best of our country and of ourselves, we ought clearly to give up producing bad things, or "illth," and produce more good things, or wealth.

But, for our purpose, it will be simpler and shorter to call all things we use wealth.

Thus a good book is wealth and a bad book "illth"; but as it is not easy to agree as to which books are good, which bad, and which indifferent, we had better call all books wealth.

By this word wealth, then, when we use it in this book, we shall mean all the things we use.

Thus we shall put down as wealth all such things as food, clothing, fuel, houses, ornaments, musical instruments, arms, tools, machinery, books, horses, dogs, medicines, toys, ships, trains, coaches, tobacco, churches, hospitals, lighthouses, theatres, shops, and all other things that we use.

Now comes our second question: Where does wealth come from?

This question we must make into two questions—

1. Where does wealth come from?
2. Who produces wealth?

Because the question, "Where does wealth come from?" really means, "How is wealth produced?"

All wealth comes from the land.

All food comes from the land—all flesh is grass. Vegetable food comes directly from the land; animal food comes indirectly from the land, all animals being fed on the land.

So the stuff of which we make our clothing, our houses, our fuel, our tools, arms, ships, engines, toys, ornaments, is all got from the land. For the land yields timber, metals, vegetables, and the food on which feed the animals from which we get feathers, fur, meat, milk, leather, ivory, bone, glue, and many other things.

Even in the case of the things that come from the sea, as sealskin, whale oil, fish, iodine, shells, pearls, and other things, we are to remember that we need boats, or nets, or tools to get them with, and that boats, nets, and tools are made from minerals and vegetables got from the land.

We may say, then, that all wealth comes from the land.

This brings us to the second part of our question: "Who produces wealth?" or "How is wealth produced?"

Wealth is produced by human beings. It is the people of a country who produce the wealth of that country.

Wealth is produced by labour. Wealth cannot be produced by any other means or in any other way. All wealth is produced from the Land by human Labour.

A coal seam is not wealth; but a coalmine is wealth. Coal is not wealth while it is in the bowels of the earth; but coal is wealth as soon as it is brought up out of the pit and made available for use.

A whale or a seal is not wealth until it is caught.

In a country without inhabitants there would be no wealth.

Land is not wealth. To produce wealth you must have land and human beings.

There can be no wealth without labour.

And now we come to the first error of the economists. There are some economists who tell us that wealth is not produced by labour, but by "capital."

There is neither truth nor reason in this assertion.

What is "capital"?

"Capital" is only another word for stores. Adam Smith calls capital "stock." Capital is any tools, machinery, or other stores used in producing wealth. Capital is any food, fuel, shelter, clothing supplied to those engaged in producing wealth.

The hunter, before he can shoot game, needs weapons. His weapons are "capital." The farmer has to wait for his wheat and potatoes to ripen before he can use them as food. The stock of food and the tools he uses to produce the wheat or potatoes, and to live on while they ripen, are "capital."

Robinson Crusoe's capital was the arms, food, and tools he saved from the wreck. On these he lived until he had planted corn, and tamed goats and built a hut, and made skin clothing and vessels of wood and clay.

Capital, then, is stores. Now, where do the stores come from? Stores are wealth. Stores, whether they be food or tools, come from the land, and are made or produced by human labour.

There is not an atom of capital in the world that has not been produced by labour.

Every spade, every plough, every hammer, every loom, every cart, barrow, loaf, bottle, ham, haddock, pot of tea, barrel of ale, pair of boots, gold or silver coin, railway sleeper or rail, boat, road, canal, every kind of tools and stores has been produced by labour from the land.

It is evident, then, that if there were no labour there would be no capital. Labour is before capital, for labour makes capital.

Now, what folly it is to say that capital produces wealth. Capital is used by labour in the production of wealth, but capital itself is incapable of motion and can produce nothing.

A spade is "capital." Is it true, then, to say that it is not the navvy but the spade that makes the trench?