Cannibals all! Part 1

Cannibals all!

by George Fitzhugh.

DEDICATION.

TO THE HONORABLE HENRY A. WISE.

DEAR SIR:

I dedicate this work to you, because I am acquainted with no one who has so zealously, laboriously and successfully endeavored to Virginianise Virginia, by encouraging, through State legislation, her intellectual and physical growth and development; no one who has seen so clearly the evils of centralization from without, and worked so earnestly to cure or avert those evils, by building up centralization within.

Virginia should have her centres of Thought at her Colleges and her University, centres of Trade and Manufactures at her Seaboard and Western towns, and centres of Fashion at her Mineral Springs.

I agree with you, too, that State strength and State independence are the best guarantees of State rights; and that policy the wisest which most promotes the growth of State strength and independence.

Weakness invites aggression; strength commands respect; hence, the Union is safest when its separate members are best able to repel injury, or to live independently.

Your attachment to Virginia has not lessened your love for the Union. In urging forward to completion such works as the Covington and Ohio Road, you are trying to add to the wealth, the glory and the strength of our own State, whilst you would add equally to the wealth, the strength and perpetuity of the Union.

I cannot commit you to all the doctrines of my book, for you will not see it until it is published.

With very great respect,

Your obedient servant,

GEO. FITZHUGH.

_Port Royal, Aug. 22, 1856._

PREFACE.

I have endeavored, in this work, to treat the subjects of Liberty and Slavery in a more rigidly a.n.a.lytical manner than in "Sociology for the South;" and, at the same time, to furnish the reader with abundance of facts, authorities and admissions, whereby to test the truth of my views.

My chief aim has been to shew, that _Labor makes values, and Wit exploitates and acc.u.mulates them_; and hence to deduce the conclusion that the unrestricted exploitation of so-called free society, is more oppressive to the laborer than domestic slavery.

In making a distinct onslaught on the popular doctrines of Modern Ethics, I must share the credit or censure with my corresponding acquaintance and friend, Professor H. of Virginia.

Our acquaintance commenced by his congratulating me, by letter, on the announcement that I was occupied with a treatise vindicating the inst.i.tution of Slavery in the abstract, and by his suggestion, that he foresaw, from what he had read of my communications to the papers, that I should be compelled to make a general a.s.sault on the prevalent political and moral philosophy. This letter, and others subsequent to it, together with the reception of my Book by the Southern Public, have induced me in the present work to avow the full breadth and scope of my purpose. I am sure it will be easier to convince the world that the customary theories of our Modern Ethical Philosophy, whether utilitarian or sentimental, are so fallacious or so false in their premises and their deductions as to deserve rejection, than to persuade it that the social forms under which it lives, and attempts to justify and approve, are equally erroneous, and should be re-placed by others founded on a broader philosophical system and more Christian principles.

Yet, I believe that, under the banners of Socialism and more dangerous, because more delusive, Semi-Socialism, society is insensibly, and often unconsciously, marching to the utter abandonment of the most essential inst.i.tutions--religion, family ties, property, and the restraints of justice. The present profession is, indeed, to stop at the half-way house of No-Government and Free Love; but we are sure that it cannot halt and encamp in such quarters. Society will work out erroneous doctrines to their logical consequences, and detect error only by the experience of mischief. The world will only fall back on domestic slavery when all other social forms have failed and been exhausted. That hour may not be far off.

Mr. H. will not see this work before its publication, and would dissent from many of its details, from the unrestricted lat.i.tude of its positions, and from its want of precise definition. The time has not yet arrived, in my opinion, for such precision, nor will it arrive until the present philosophy is seen to be untenable, and we begin to look about us for a loftier and more enlightened subst.i.tute.

INTRODUCTION.

In our little work, "Sociology for the South," we said, "We may again appear in the character of writer before the public; but we shall not intrude, and would prefer that others should finish the work which we have begun." That little work has met, every where, we believe, at the South, with a favorable reception. No one has denied its theory of Free Society, nor disputed the facts on which that theory rests. Very many able co-laborers have arisen, and many books and essays are daily appearing, taking higher ground in defence of Slavery; justifying it as a normal and natural inst.i.tution, instead of excusing or apologizing for it, as an exceptional one. It is now treated as a positive good, not a necessary evil. The success, not the ability of our essay, may have had some influence in eliciting this new mode of defence. We have, for many years, been gradually and cautiously testing public opinion at the South, and have ascertained that it is ready to approve, and much prefers, the highest ground of defence. We have no peculiar fitness for the work we are engaged in, except the confidence that we address a public predisposed to approve our doctrines, however bold or novel.

Heretofore the great difficulty in defending Slavery has arisen from the fear that the public would take offence at a.s.saults on its long-cherished political axioms; which, nevertheless, stood in the way of that defence. It is now evident that those axioms have outlived their day--for no one, either North or South, has complained of our rather ferocious a.s.sault on them--much less attempted to reply to or refute our arguments and objections. All men begin very clearly to perceive, that the state of revolution is politically and socially abnormal and exceptional, and that the principles that would justify it are true in the particular, false in the general. "A recurrence to fundamental principles," by an oppressed people, is treason if it fails; the n.o.blest of heroism if it eventuates in successful revolution. But a "frequent recurrence to fundamental principles" is at war with the continued existence of all government, and is a doctrine fit to be sported only by the Isms of the North and the Red Republicans of Europe. With them no principles are considered established and sacred, nor will ever be.

When, in time of revolution, society is partially disbanded, disintegrated and dissolved, the doctrine of Human Equality may have a hearing, and may be useful in stimulating rebellion; but it is practically impossible, and directly conflicts with all government, all separate property, and all social existence. We cite these two examples, as instances, to shew how the wisest and best of men are sure to deduce, as general principles, what is only true as to themselves and their peculiar circ.u.mstances. Never were people blessed with such wise and n.o.ble Inst.i.tutions as we; for they combine most that was good in those of Rome and Greece, of Judea, and of Mediaeval England. But the mischievous absurdity of our political axioms and principles quite equals the wisdom and conservatism of our political practices. The ready appreciation by the public of such doctrines as these, encourages us to persevere in writing. The silence of the North is far more encouraging, however, than the approbation of the South. Piqued and taunted for two years, by many Southern Presses of high standing, to deny the proposition that Free Society in Western Europe is a failure, and that it betrays premonitory symptoms of failure, even in America, the North is silent, and thus tacitly admits the charge. Challenged to compare and weigh the advantages and disadvantages of our domestic slavery with their slavery of the ma.s.ses to capital and skill, it is mute, and neither accepts nor declines our challenge. The comparative evils of Slave Society and of Free Society, of slavery to human Masters and of slavery to Capital, are the issues which the South now presents, and which the North avoids. And she avoids them, because the Abolitionists, the only a.s.sailants of Southern Slavery, have, we believe, to a man, a.s.serted the entire failure of their own social system, proposed its subversion, and suggested an approximating millenium, or some system of Free Love, Communism, or Socialism, as a subst.i.tute.

The alarming extent of this state of public opinion, or, to speak more accurately, the absence of any public opinion, or common faith and conviction about anything, is not dreamed of at the South, nor fully and properly realized, even at the North. _We_ cannot believe what is so entirely different from all our experience and observation, and _they_ have become familiarized and inattentive to the infected social atmosphere they continually inhale. Besides, living in the midst of the isms, their situation is not favorable for comprehensive observation or calm generalization. More than a year since, we made a short trip to the North, and whilst there only a.s.sociated with distinguished Abolitionists. We have corresponded much with them, before and since, and read many of their books, lectures, essays and speeches. We have neither seen nor heard any denial by them of the failure of their own social system; but, in the contrary, found that they all concurred in the necessity of radical social changes. 'Tis true, in conversation, they will say, "Our system of society is bad, but yours of the South is worse; the cause of social science is advancing, and we are ready to inst.i.tute a system better than either." We could give many private anecdotes, and quote thousands of authorities, to prove that such is the exact state of opinion with the mult.i.tudinous isms of the North. The correctness of our statement will not be denied. If it is, any one may satisfy himself of its truth by reading any Abolition or Infidel paper at the North for a single month. The Liberator, of Boston, their ablest paper, gives continually the fullest expose of their opinions, and of their wholesale destructiveness of purpose.

The neglect of the North to take issue with us, or with the Southern Press, in the new positions which we have a.s.sumed, our own observations of the working of Northern society, the alarming increase of Socialism, as evinced by its control of many Northern State Legislatures, and its majority in the lower house of Congress, are all new proofs of the truth of our doctrine. The character of that majority in Congress is displayed in full relief, by the single fact, which we saw stated in a Northern Abolition paper, that "there are a hundred Spiritual Rappers in Congress." A Northern member of Congress made a similar remark to us a few days since. 'Tis but a copy of the Hiss Legislature of Ma.s.sachusetts, or the Praise-G.o.d-Barebones Parliament of England.

Further study, too, of Western European Society, which has been engaged in continual revolution for twenty years, has satisfied us that Free Society every where begets isms, and that isms soon beget b.l.o.o.d.y revolutions. Until our trip to the North, we did not justly appreciate the pa.s.sage which we are about to quote from Mr. Carlyle's "Latter-Day Pamphlets." Now it seems to us as if Boston, New Haven, or Western New York, had set for the picture:

"To rectify the relation that exists between two men, is there no method, then, but that of ending it? The old relation has become unsuitable, obsolete, perhaps unjust; and the remedy is, abolish it; let there henceforth be no relation at all. From the 'sacrament of marriage' downwards, human beings used to be manifoldly related one to another, and each to all; and there was no relation among human beings, just or unjust, that had not its grievances and its difficulties, its necessities on both sides to bear and forbear. But henceforth, be it known, we have changed all that by favor of Heaven; the 'voluntary principle' has come up, which will itself do the business for us; and now let a new sacrament, that of _Divorce_, which we call emanc.i.p.ation, and spout of on our platforms, be universally the order of the day!

Have men considered whither all this is tending, and what it certainly enough betokens? Cut every human relation that has any where grown uneasy sheer asunder; reduce whatsoever was compulsory to voluntary, whatsoever was permanent among us to the condition of the nomadic; in other words, LOOSEN BY a.s.sIDUOUS WEDGES, in every joint, the whole fabrice of social existence, stone from stone, till at last, all lie now quite loose enough, it can, as we already see in most countries, be overset by sudden outburst of revolutionary rage; and lying as mere mountains of anarchic rubbish, solicit you to sing Fraternity, &c. over it, and rejoice in the now remarkable era of human progress we have arrived at."

Now we plant ourselves on this pa.s.sage from Carlyle. We say that, as far as it goes, 'tis a faithful picture of the isms of the North. But the restraints of Law and Public Opinion are less at the North than in Europe. The isms on each side the Atlantic are equally busy with "a.s.siduous wedges," in "loosening in every joint the whole fabric of social existence;" but whilst they dare invoke Anarchy in Europe, they dare not inaugurate New York Free Love, and Oneida Incest, and Mormon Polygamy. The moral, religious, and social heresies of the North, are more monstrous than those of Europe. The pupil has surpa.s.sed the master, unaided by the stimulants of poverty, hunger and nakedness, which urge the master forward.

Society need not fail in the North-east until the whole West is settled, and a refluent population, or excess of immigration, overstocks permanently the labor market on the Atlantic board. Till then, the despotism of skill and capital, in forcing emigration to the West, makes proprietors of those emigrants, benefits them, peoples the West, and by their return trade, enriches the East. The social forms of the North and the South are, for the present, equally promotive of growth and prosperity at home, and equally beneficial to mankind at large, by affording asylums to the oppressed, and by furnishing food and clothing to all. Northern society is a partial failure, but only because it generates isms which threaten it with overthrow and impede its progress.

Despite of appearing vain and egotistical, we cannot refrain from mentioning another circ.u.mstance that encourages us to write. At the very time when we were writing our pamphlet ent.i.tled "Slavery Justified," in which we took ground that Free Society had failed, Mr. Carlyle began to write his "_Latter Day_ Pamphlets," whose very t.i.tle is the a.s.sertion of the failure of Free Society. The proof derived from this coincidence becomes the stronger, when it is perceived that an ordinary man on this side the Atlantic discovered and was exposing the same social phenomena that an extraordinary one had discovered and was exposing on the other.

The very t.i.tles of our works are synonymous--for the "Latter Day" is the "Failure of Society."

Mr. Carlyle, and Miss f.a.n.n.y Wright (in her England the Civilizer) vindicate Slavery by shewing that each of its apparent relaxations in England has injured the laboring cla.s.s. They were fully and ably represented in Parliament by their ancient masters, the Barons. Since the Throne, and the Church, and the n.o.bility, have been stripped of their power, and a House of Commons, representing lands and money, rules despotically, the ma.s.ses have become outlawed. They labor under all the disadvantages of slavery, and have none of the rights of slaves. This is the true history of the English Const.i.tution, and one which we intend, in the sequel, more fully to expound. This presents another reason why we again appear before the public. Blackstone, which is read by most American gentlemen, teaches a doctrine the exact reverse of this, and that doctrine we shall try to refute.

Returning from the North, we procured in New York a copy of Aristotle's "Politics and Economics." To our surprise, we found that our theory of the origin of society was identical with his, and that we had employed not only the same ill.u.s.trations, but the very same words. We saw at once that the true vindication of slavery must be founded on his theory of man's social nature, as opposed to Locke's theory of the Social Contract, on which latter Free Society rests for support. 'Tis true we had broached this doctrine; but with the world at large our authority was merely repulsive, whilst the same doctrine, coming from Aristotle, had, besides his name, two thousand years of human approval and concurrence in its favor; for, without that concurrence and approval, his book would have long since perished.

In addition to all this, we think we have discovered that Moses has antic.i.p.ated the Socialists, and that in prohibiting "usury of money, and of victuals, and of all things that are lent on usury," and in denouncing "increase" he was far wiser than Aristotle, and saw that other capital or property did not "breed" any more than money, and that its profits were unjust exactions levied from the laboring man. The Socialists proclaim this as a discovery of their own. We think Moses discovered and proclaimed it more than three thousand years ago--and that it is the only true theory of capital and labor, the only adequate theoretical defence of Slavery--for it proves that the profits which capital exacts from labor makes free laborers slaves, without the rights, privileges or advantages of domestic slaves, and capitalists their masters, with all the advantages, and none of the burdens and obligations of the ordinary owners of slaves.

The scientific t.i.tle of this work would be best expressed by the conventional French term "_Exploitation_." We endeavor to translate by the double periphrases of "Cannibals All; or, Slaves without Masters."

We have been imprudent enough to write our Introduction first, and may fail to satisfy the expectations which we excite. Our excess of candor must, in that event, in part supply our deficiency of ability.

CANNIBALS ALL!

CHAPTER I.

THE UNIVERSAL TRADE.

We are, all, North and South, engaged in the White Slave Trade, and he who succeeds best, is esteemed most respectable. It is far more cruel than the Black Slave Trade, because it exacts more of its slaves, and neither protects nor governs them. We boast, that it exacts more, when we say, "that the _profits_ made from employing free labor are greater than those from slave labor." The profits, made from free labor, are the amount of the products of such labor, which the employer, by means of the command which capital or skill gives him, takes away, exacts or "exploitates" from the free laborer. The profits of slave labor are that portion of the products of such labor which the power of the master enables him to appropriate. These profits are less, because the master allows the slave to retain a larger share of the results of his own labor, than do the employers of free labor. But we not only boast that the White Slave Trade is more exacting and fraudulent (in fact, though not in intention,) than Black Slavery; but we also boast, that it is more cruel, in leaving the laborer to take care of himself and family out of the pittance which skill or capital have allowed him to retain.