Part 18

Scarce less revolting than the gladiatorial arena, in its violation of every principle of humanity, was the institution of human slavery. During the later republic and the earlier empire, one-half the population of the Roman state was slaves. The slave population was recruited chiefly, as in Greece, by war and by slave-hunting. Slave-traders and slave-markets flourished both in the capital itself and in all the great ports visited by Roman ships. Some of the outlying provinces of Asia and Africa were almost depopulated by the slave-hunters. Greek slaves were the highest-priced, because the most intelligent. Among the wealthy, who, like the illiterate rich of every age, dawdled their time in ostentation, there were slaves for each different function in the household. There were the _cubicularii_, who acted as housemaids; the _triclinarii_, who waited at table; the _culinarii_, who acted as kitchen drudges; and the _balnearii_, who looked after the baths. Then there were _tonsores_ or barbers; _criniflores_, or hair-crimpers; _calceatores_, who took care of the feet; and _lectores_, whose business it was to read aloud to their masters at meals, in the bath, or in bed. The _ostiarius_, who was sometimes chained in the vestibule like a dog, was the porter; the _invitator_ summoned the guests; and the _servus ab hospitiis_ looked after their lodgment. There was the slave called the _sandalio_, whose sole duty was to care for his master’s sandals; and another, called the _nomenclator_, whose exclusive business it was to accompany his master when he went upon the street, and give him the names of such persons as he ought to recognise. The common punishment for a refractory slave was beating. If the runaway were caught, as he could hardly fail to be, since there were extremely heavy penalties for harbouring or assisting him, he was either branded or had an iron collar like a dog’s welded around his neck, or his legs were fettered, or, in exaggerated or repeated cases of offence, he was at once turned into the arena or otherwise put to death. If he attempted to take personal vengeance upon his master for any wrong whatsoever, his whole family shared his fate, and the regular form of capital punishment for a slave was crucifixion under the most ignominious and agonising circumstances.[4]

‘In many cases, as a measure of precaution, the slaves were forced to work in chains and to sleep in subterranean prisons. The feeling entertained toward this unfortunate class in the later republican period is illustrated by Varro’s classification of slaves as “vocal agricultural implements,” and by Cato the Elder’s recommendation that old and worn-out slaves be sold, as a matter of economy. Sick and hopelessly infirm slaves were taken to an island in the Tiber, and there left to die of starvation and exposure’.[3] Slaves were practically without any rights whatever to the world in which they lived. A Roman could take the life of his Gallic slave with as complete impunity as an American can slay his bovine servant to-day. Romans, in short, looked upon and treated non-Romans about as human beings to-day look upon and treat non-humans—_as mere prey_.

1. Spencer: _Principles of Ethics_, vol. i.; New York, 1893. 2. Myers: _Ancient History_, part i.; Boston, 1899. 3. Myers: _Ancient History_, part ii.; Boston, 1899. 4. Preston and Dodge: _The Private Life of the Romans_; Boston, 1896.∂

V. Modern Ethics.

But the peoples of the ancient world are not the only human beings who have suffered from the psychological bequests of savages. Modern states and peoples, notwithstanding their far-flung professions of righteousness, manifest, though in a somewhat weakened form, the same ethnic prejudices and the same senseless antipathies as those displayed by the ancients. Remnants of the primitive tribal morality are found in the moral habits and conceptions of every people, however emancipated they may imagine themselves to be. Many a person who would not think of swindling one of his neighbours will not hesitate to swindle a foreigner, especially if the foreigner happens to be of a nationality much removed in language, colour, manners, or interests from his own. Morality is genetic. It is not a consistent something—something reasoned out and framed according to the facts. It has grown up. It is essentially tribal—whether it is confined to a family, as is done by some, to a corporation or trade, to a nation, to an artificial fraternity, or to a species. We are, in fact, all of us, even the broadest and most illuminated, simply savages more or less leafed out. We all suffer, as men have always suffered, from the over-vividness of the presentative powers of the mind (sensation and perception) compared with the representative powers (memory and imagination). We all exaggerate out of their proper perspective in the phenomena of a universe the things that are around us and about us—the events we witness or take part in, the things that are ours, and the affairs of the street, city, state, neighbourhood, world, and time, in which we live. Every human being (the sage less than the savage, but the sage to some extent) is inclined to lump together as foreign to him, and as more or less useless and shadowy in themselves, the things, beings, and events that are distant, and to consider them, of less reality than those with which he is directly concerned, and of which his knowledge is immediate. _The evolution of consciousness in its social and ethical aspects consists in the evolution of the ability to make real and vivid the phenomena that are more and more_ _distant in both space and time_.

The Chinese call their country ‘the flower of the middle,’ and believe it to be the central and choicest portion of the earth’s surface. All those beyond the bounds of ‘The Heavenly Flower Kingdom’ are, by those on the inside, venomously lumped together as ‘foreign devils.’ The people of Spain look upon themselves in much the same way as the Chinese look upon themselves, although they are in reality the most belated of all peoples to-day pretending to be civilised. There are a few travelled and educated Spaniards who realise the pitiful place held by their country in the family of reputable states. ‘But the great mass of the people are not only perfectly satisfied with their condition, but consider themselves the most fortunate of all God’s creatures. They never go outside of their country and never read a foreign newspaper or book. Like the Chinese, they consider other nations barbarians, and point to Madrid as the centre of civilisation.’ The French, down to the nineteenth century, confiscated the property of all aliens who died within the realm; and the savage practice of punishing one alien for the crimes of another alien was sanctioned by the laws of England down to the middle of the fourteenth century. It has been only a day in the history of the world since Caucasians hunted their dusky brothers in Africa like ‘wild animals,’ and sold and loaned and lashed them as we do horses to-day. Men now living can remember when it made no difference how exalted in character men might be: if a certain pigment of their bodies was dark, they were ‘niggers.’ They had no ‘souls’ as pale men had, and no more chance of paradise than cattle. At the beginning of the nineteenth century, incredible as it may seem, every country of Europe and America held slaves, and was engaged in the soulless avocation of man-hunting in Africa. Tens of thousands of Africa’s children were annually seized by prowling pirate bands and exported to distant lands to wear their lives out in disgrace and drudgery. It was not until the latter part of the nineteenth century that civilised nations, following the initiative of England, finally abolished human slavery, the United States and Brazil being the last to act. The Christian sneers at all who do not bow down to his deities and worship according to his ritual, as ‘heathens’ or ‘freethinkers,’ and to the Moslem all who are not followers of ‘the True Prophet’ are ‘infidel dogs.’ The history of these two religions is a chronicle of almost unparalleled crimes upon disbelievers.

But it is not necessary to go to Arabia or Cathay, nor even necessary to read history, in order to find examples of bigotry and provincialism. It is only necessary to open our eyes. Americans are not a peculiar people—unless it be in the unbridled character of their conceit. All the barbarism is not behind us nor around us. History looks dark and discouraging to us, as we turn its terrible pages, but we would see something just as discouraging if we would look into a mirror. The old savage spirit still circulates in our veins. The ‘foreigner’ is not an enemy, but he is still an individual whose chief significance is in his ‘fleece.’ If the ‘foreigner’ did not ease our economic theories by benevolently ‘paying the tax,’ it would be hard to tell what would become of him. Those who suffer from a different government, speak a different language, or laud other gods are regarded by us as distinctly inferior to ourselves. Millions of dollars are annually squandered by self-righteous societies in sending missionaries to the other side of the planet to peoples who need evangels of mercy and humanity far less than we do ourselves. In these times of ecclesiastical enterprise, however, missionaries are being superseded, as agents of evangelisation, by the more effective inventions of Messrs. Maxim and Krupp. ‘American’ is regarded by us as the synonym of perfection, and to be ‘patriotic’ is to give unthinking enthusiasm to every scheme incubated by wolfish spoilsmen. Crimes of conquest carried on by others become, when undertaken by us, shining masterpieces of ‘benevolent assimilation.’ We are not so far from the naked and unkempt contemporaries of the cave-bear and sabre-toothed lion as we imagine we are. To carry a bayonet, and especially to redden it with an alien’s blood, is here in this degenerate land of Jefferson, more glorious than to create a book. Captains particularly competent as butchers, though their characters be as coarse as a savage chief’s, are hailed as heroes by thousands besides silly women, and held up, like the cutthroats of the Kukis, as the highest exemplars of right-doing. Old Rameses, holding by their hair a half-dozen dwarfs, and ostentatiously cutting off their heads with a single sweep of his sword, finds his modern counterpart in miserable Americans pompously gloating over the offhand slaughter of the children of distant archipelagoes.

VI. The Ethics of Human Beings Toward Non-human Beings.∂

But the most mournful instance of provincial ethics afforded by the inhabitants of the earth is not that furnished by the varieties of the human species in their conduct toward each other, but that afforded by the human race as a whole in its treatment of the non-human races. Human nature is nowhere so hideous, and human conscience is nowhere so profoundly inoperative, as in their disregard for the life and happiness of the non-human animal world. With the development of the representative powers of the mind, the widening and mutualising of human activities, and the consequent enlargement of the human horizon, the feeling of amity has spread and intensified, until to-day, notwithstanding all that is true of human sectionalism, the ethical systems of civilised peoples include, theoretically at least, and more or less seriously, all human beings whatsoever. Ethical consciousness has extended from individual to family, from family to clan, from clan to tribe, from tribe to confederacy, from confederacy to kingdom, from kingdom to race, from race to species, until, in the case of many millions of men, ethical feeling has reached, with greater or less vividness and consistency, the anthropocentric stage of evolution. The fact that an individual is a _man_—that is, that he belongs to the human species of animals—entitles him in all civilised lands to the fundamental rights and privileges of existence. The rights to life, liberty, and the pursuit of happiness are believed to-day, by all exalted minds, to be the inalienable properties of every _human_ being who comes into the world.

But, except by occasional individuals here and there whose emotions are more civilised than the rest, or whose conceptions are more ample and clear, ethical relations are not extended by human beings beyond the bounds of their own species. Non-human millions are _outsiders_. They are looked upon and treated by human beings as if they were an entirely different order of existences, with entirely different purposes and susceptibilities, from human beings. They are not considered to be living beings at all, as human beings are, who are here in the world to enjoy life and all that life holds that is dear to a living being. They belong to the same class of existences as the waves of the sea and the weeds of the field. They are looked upon as mere _things_—mere moving, multiplying objects, without the slightest equity in the world in which they find themselves. They may be set upon, beaten, maimed, starved, assassinated, eaten, insulted, deceived, imprisoned, robbed, tormented, skinned alive, shot down for pastime, cut to pieces out of curiosity, or compelled to undergo any other enormity or victimisation anybody can think of or is disposed to visit upon them. It is enough almost to make knaves shudder, the cold-blooded and business-like manner in which we cut their throats, dash out their brains, and discuss their flavour at our cannibalistic feasts. As Plutarch says, ‘Lions, tigers, and serpents we call savage and ferocious, yet we ourselves come behind them in no species of barbarity.’ Accustomed from our cradle up to look upon violence and assassination, we have become so habituated and hardened to these things that we perpetrate them and see them perpetrated with the same indifference as that with which we watch waves die on the beach. Human beings are, in fact (‘paragons’ though they pretend to be), the most predatory and brutal of all animals—the great bone-breakers and bone-pickers of the planet.

It is scarcely possible, astounding as it is, to commit crimes upon any beings in this world, except men. There are no beings in the universe, according to human beings, except themselves. All others are commodities. They are of consequence only because they have thighs and can fill up the unoccupied places of the human alimentary. Human beings are ‘persons,’ and have souls and gods and places to go to when they die. But the hundreds of thousands of other races of terrestrial inhabitants are mere ‘animals,’ mere ‘brutes,’ and ‘beasts of the field,’ ‘livestock’ and ‘vermin.’ Every crime capable of being perpetrated by one being upon another is day after day rained upon them, and with an equanimity that would do honour to the managers of an inferno. Human beings preach as the cardinal rule of morality—and they seem never to tire of its reiteration—that they should do unto others as they would that others would do unto them; but they hypocritically confine its application to the members of their own crowd, notwithstanding there are the same reasons identically for extending it to all creatures. The happiness of the human species is assumed to be so much more precious than that of others that the most sacred interests of others are unhesitatingly sacrificed in order that human desires may all be fastidiously catered to. Even for a tooth or a feather or a piece of skin to wear on human vanity, forests are depopulated and the land filled with the dead and dying. Assassination is the commonest and most fashionable of human pastimes. Jaded systems are regularly recuperated by massacre. Men arm themselves—men who roar about ‘rights,’ and even ministers of mercy—and go out on killing expeditions with as little compunction as savages put on war-paint. They come back from their campaigns of crime like the cut-throats of old Rome, trailing their victims as trophies, and expecting to be hailed as heroes for the hells they have established. Barbarians preponderate, and morality is turned inside out. Cruelty is lionised, and broad-mindedness is rewarded with a sneer. Compassion is a disease, and to be fashionable is to be a fiend. If non-human peoples had no nerves and no choice of emotions, and were utterly indifferent to life, they could scarcely be treated more completely as personal nonentities.

The denial by human animals of ethical relations to the rest of the animal world is a phenomenon not differing either in character or cause from the denial of ethical relations by a tribe, people, or race of human beings to the rest of the human world. The provincialism of Jews toward non-Jews, of Greeks toward non-Greeks, of Romans toward non-Romans, of Moslems toward non-Moslems, and of Caucasians toward non-Caucasians, is not one thing and the provincialism of human beings toward non-human beings another. They are all manifestations of the same thing. The fact that these various acts are performed by different individuals and _upon_ different individuals, and are performed at different times and places, does not invalidate the essential sameness of their natures. Crimes are not classified (except by savages or their immediate derivatives) according to the similarity of those who do them or those who suffer from them, but by grouping them according to the similarity of their intrinsic qualities. All acts of provincialism consist essentially in the disinclination or inability to be universal, and they belong in reality, all of them, to the same species of conduct. There is, in fact, but one great crime in the universe, and most of the instances of terrestrial wrong-doing are instances of this crime. It is the crime of _exploitation_—the considering by some beings of themselves as _ends_ and of others as their _means_—the refusal to recognise the equal, or the approximately equal, rights of all to life and its legitimate rewards—the crime of acting toward others as one would that others would _not_ act toward him. For millions of years, almost ever since life began, this crime has been committed, in every nook and quarter of the inhabited globe.

_Every being_ is an _end_. In other words, every being is to be taken into account in determining the ends of conduct. This is the only consistent outcome of the ethical process which is in course of evolution on the earth. This world was not made and presented to any particular clique for its exclusive use or enjoyment. The earth belongs, if it belongs to anybody, to the beings who inhabit it—to _all_ of them. And when one being or set of beings sets itself up as the sole end for which the universe exists, and looks upon and acts toward others as mere means to this end, it is usurpation, nothing else and never can be anything else, it matters not by whom or upon whom the usurpation is practised. A tyrant who puts his own welfare and aggrandisement in the place of the welfare of a people, and compels the whole people to act as a means to his own personal ends, is not more certainly a usurper than is a species or variety which puts its welfare in the place of the welfare of all the inhabitants of a world. The refusal to put one’s self in the place of others and to act toward them as one would that they would act toward him does not depend for its wrongfulness upon who makes the refusal or upon whether the refusal falls upon this or that individual or set. Deeds are right and wrong in themselves; and whether they are right or wrong, good or evil, proper or improper, whether they should be done or should not be done, _depends upon their effects upon the welfare of the inhabitants of the universe_. The basic mistake that has ever been made in this egoistic world in the judging and classifying of acts has been the mistake of judging and classifying them with reference to their effects upon some particular fraction of the inhabitants of the universe. In pure egoism conduct is judged as good or bad solely with reference to the results, immediate or remote, which that conduct produces, or is calculated to produce, on the _self_. To the savage, that is right or wrong which affects favourably or unfavourably _himself_ or his _tribe_. And this sectional spirit of the savage has, as has been shown, characterised the moral conceptions of the peoples of all times. The practice human beings have to-day—the practice of those (relatively) broad and emancipated minds who are large enough to rise above the petty prejudices and ‘patriotisms’ of the races and corporations of men, and are able to view ‘the world as their country’ (the world of _human_ beings, of course)—the practice such minds have of estimating conduct solely with reference to its effects upon the human species of animals is a practice which, while infinitely broader and more nearly ultimate than that of the savage, belongs logically in the same category with it. The partially emancipated human being who extends his moral sentiments to all the members of his own species, but denies to all other species the justice and humanity he accords to his own, is making on a larger scale the same ethical mess of it as the savage. The only consistent attitude, since Darwin established the unity of life (and the attitude we shall assume, if we ever become really civilised), is the attitude of _universal gentleness and humanity_.

‘The world is my country,’ said Thomas Paine, and every man, woman, and child capable of appreciating the exalted sentiment applauded. But ‘the world’ of the great freethinker was inhabited by _men only_.

The following lines were written by Robert Whitaker, and first printed in a San Francisco newspaper:

‘My Country is the world! I count No son of man my foe, Whether the warm life currents mount And mantle brows like snow, Or whether yellow, brown, or black, The face that into mine looks back.

‘My Native Land is Mother Earth, And all men are my kin, Whether of rude or gentle birth, However steeped in sin; Or rich or poor, or great or small, I count them brothers one and all.

‘My Flag is the star-spangled sky, Woven without a seam, Where dawn and sunset colours lie, Fair as an angel’s dream, The Flag that still unstained, untorn, Floats over all of mortal born

‘My Party is all humankind, My Platform, brotherhood; I count all men of honest mind Who work for human good, And for the hope that gleams afar. My comrades in the holy war.

‘My Country is the world! I scorn No lesser love than mine, But calmly wait that happy morn When all shall own this sign, And love of country, as of clan, Shall yield to love of Man.’

Robert Whitaker, you are a grand improvement on the ‘jingo.’ But you are still too small. There are conceptions as much more prophetic and exalted than yours as your conception is superior to that of the Figian.