Tucker blasts notions that immigrants come bearing crime and socialism, argues for atheism, and heaps praise on Auberon Herbert.
Instead of a Book, By a Man Too Busy to Write One
Instead of a Book, By a Man Too Busy to Write One
Part Eight: Miscellaneous
Census‐Taking Fatal to Monopoly.
(published in Liberty on July 21, 1888)
The makers of party platforms, the writers of newspaper editorials, the pounders of pulpit‐cushions, and the orators of the stump, who are just now blending their voices in frantic chorus to proclaim the foreign origin of evil and to advocate therefore the exclusion of the foreign element from American soil, should study the figures compiled by Rev. Frederick Howard Wines from the tenth census reports and presented by him to the congress of the National Prison Association lately held in Boston. Such of these shriekers as are provided with thinkers may find in these statistics food for thought. From them it appears that, though the ratio of crime among our foreign‐born population is still very much higher than the ratio among our native population, the former ratio, which in 1850 was more than five times as high as the latter, in 1880 was less than twice as high. And it further appears that, if crimes against person and property are alone considered, the two ratios stand almost exactly on a level, and that the ratio of foreign‐born criminals tends to exceed that of native criminals in proportion as the catalogue of “crimes” is extended to cover so‐called offences against public morals, public policy, and society. In other words, the percentage of natives who steal, damage, burn, assault, kidnap, rape, and kill is about as large as the percentage of foreigners of similarly invasive tendencies, and the percentage of foreign‐born law‐breakers exceeds that of native law‐breakers only because the foreign‐born are less disposed than the natives to obey those laws which say that people shall not drink this or eat that or smoke the other; that they shall not love except under prescribed forms and conditions; that they shall not dispose or expose their persons except as their rulers provide; that they shall not work or play on Sunday or blaspheme the name of the Lord; that they shall not gamble or swear; that they shall not sell certain articles at all, or buy certain others without paying a tax for the privilege; and that they shall not mail, own, or read any obscene literature except the Bible. That is to say, again, people who happen to have been born in Europe are no more determined to invade their fellow‐men than are people who happen to have been born in America, but the latter are much more willing to be invaded and trampled upon than any other people on earth. Which speaks very well, in Liberty’s opinion, for the foreigners, and makes it important for our own liberty and welfare to do everything possible to encourage immigration.
But, say the shriekers, these foreigners are Anarchists and Socialists. Well, there’s some truth in that; as a general rule, the better people are, the more Anarchists and Socialists will be found among them. This, too, is a fact which the tenth census proves. The ratio of native criminals to native population is as 1 to 949. How about other nationalities? Listen to Rev. Mr. Wines:
From the West Indies, the number of prisoners is 1 in 117 of our West Indian population; from Spain, 1 in 165 of the Spaniards in this country; of the South Americans, 1 in 197; of the Chinese, 1 in 199; of the Italians, 1 in 260; of the Australians, 1 in 306; of the Irish, 1 in 350; of the Scotch, 1 in 411; of the French, 1 in 433; of the English, 1 in 456; of the British Americans, 1 in 590; of the Russians, 1 in 916; of the Germans, 1 in 949; of the Poles, 1 in 1033; of the Welsh, 1 in 1173; of the Belgians, 1 in 1195; of the Swiss, 1 in 1231; of the Hollanders, 1 in 1383; of the Scandinavians, 1 in 1539; and of the Austrians (including the Hungarians and the Bohemians), 1 in 1936. The Hungarians and the Bohemians make the best showing, in respect of crime, of any nationality; this is probably contrary to the popular opinion, which seems to have no better foundation than an unjust prejudice, founded in ignorance.
Now, in what class of foreigners in this country do the Anarchists and Socialists figure most largely. Certainly not among the Chinese or the Irish or the Cubans or the Spaniards or the Italians or the Australians or the Scotch or the French or the English or the Canadians. But these are the only foreigners except the Russians who make a poorer showing in point of criminality than the native Americans. To find in this country any considerable number of Anarchists and Socialists of foreign birth, we must go to the Russians, the Germans, the Poles, the Hungarians, and the Bohemians. The statistics show, however, that the Russians are almost as orderly as Americans, the Germans exactly as orderly, the Poles more orderly, and the Hungarians and Bohemians more than twice as orderly.
Moral: If the defenders of privilege desire to exclude from this country the opponents of privilege, they should see to it that Congress omits the taking of the eleventh census. For the eleventh census, if taken, will undoubtedly emphasize these two lessons of the tenth: first, that foreign immigration does not increase dishonesty and violence among us, but does increase the love of liberty; second, that the population of the world is gradually dividing into two classes,—Anarchists and criminals.
Anarchy Necessarily Atheistic.
(published in Liberty on January 9, 1886)
To the Editor of Liberty:
If Anarchy, as you advocate it, is the abolition of all law and authority except the laws of self‐government and self‐restraint, and you believe that with these laws of self no man would injure his neighbor, how would such a condition of things, realizing the highest ideals of Socialism and negating all authority, differ from a society governed by the laws thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself, and affirming the authority of Christ? (1) If there is no real difference, what use in any negation?
But again: If Anarchy, as you advocate it, be the very highest ideal of Socialism, do you think it possible to make so great a transition as from the present condition of things to that ideal state, except by steps accomplished with more or less celerity? (2)
If not, why cannot all men who desire to change the present condition of things for a better one form parts of one great army, and advance as rapidly as possible towards the end? If part of the army halt when certain changes are effected, you are advanced with it so far, and part of your work is accomplished any way, and you have less to do. (3)
The practical question is: what shall we attack first with that amount and kind of force necessary to effect our purposes? The present system must be destroyed in detail, and a new one be supplied in detail. The job is too large to accomplish suddenly and at once.
Bridgeport, Conn., December 3, 1885.
(1) A society negating all authority would differ from a society affirming the authority of Christ very much as white differs from black. Self‐government is incompatible with government by the law, “thou shalt love the Lord thy God,” for the reason that this law implies the existence of God, and God and Man are enemies. God, to be God, must be a governing power. His government cannot be administered directly by the individual, for the individual, and through the individual: if it could, it would at once obliterate individuality altogether. Hence the government of God, if administered at all, must be administered through his professed viceregents on earth, the dignitaries of Church and State. How this hierarchy differs from Anarchy is needless to point out.
(3) Because the great majority of the men whose hearts are filled with the “desire to change the present condition of things for a better one” are afflicted with an obscurity of mental vision which renders them incapable of distinguishing between advance and retrogression. Professing an aspiration for entire individual freedom, they aim to effect it by enlarging the sphere of government and restricting and restraining the individual through all sorts of new oppressions. No clear‐sighted Anarchist can march with such an army. The farther he should go with it, the farther would he be from his goal, and, instead of having “less to do,” he would have more to do and more to undo. Whenever Liberty hears of any demand for a real increase in freedom, it is prompt to encourage and sustain it, no matter what its source. It marches with any wing of the army of freedom as far as that wing will go. But it sternly refuses to right about face. Liberty hates Catholicism and loves Free Thought; but, when it finds Catholicism advocating and Free Thought opposing the principle of voluntaryism in education, it sustains Catholicism against Free Thought. Likewise, when it finds Liberals and Socialists of all varieties favoring eight‐hour laws, government monopoly of money, land nationalization, protection, prohibition, race proscription, State administration of railways, telegraphs, mines, and factories, woman suffrage, man suffrage, common schools, marriage laws, and compulsory taxation, it brands them one and all as false to the principle of freedom, refuses to follow them in their retrogressive course, and keeps its own eyes and steps carefully towards the front. It knows that the only way to achieve freedom is to begin to take it. It is an important question, as Mr. Lewis says, what we shall attack first. On this point Liberty has its opinion also. It believes that the first point of attack should be the power of legally privileged capital to increase without work. And as the monopoly of the issue of money is the chief bulwark of this power, it turns its heaviest guns upon that. But it is impossible to successfully attack the money monopoly or any other monopoly or privilege, unless the general principle of freedom be first established. That is the reason why Liberty makes this principle its own guide and its test of the course of others.
Auberon Herbert and His Work.
(published in Liberty on May 23, 1885)
Auberon Herbert, whose essay, A Politician in Sight of Haven, creates such an enthusiasm for Liberty in the minds of all thinking people who read it, has recently published still another book of similar purport and purpose. He calls it The Right and Wrong of Compulsion by the State: A Statement of the Moral Principles of the Party of Individual Liberty, and the Political Measures Founded Upon Them. It consists of a series of papers written for Joseph Cowen’s paper, the Newcastle Chronicle, supplemented by a letter to the London Times on the English factory acts. Dedicated to Mr. Cowen’s constituents, The Workmen of Tyneside, it appeals with equal force to workmen the world over, and their welfare and their children’s will depend upon the readiness with which they accept and the bravery with which they adhere to its all‐important counsel. The book is a magnificent assault on the majority idea, a searching exposure of the inherent evil of all State systems, and a glorious assertion of the inestimable benefits of voluntary action and free competition, reaching its climax in the emphatic declaration that “this question of power exercised by some men over other men is the greatest of all questions, the one that concerns the very foundations of society,” upon the answer to which “must ultimately depend all ideas of right and wrong.” This is a bold and, at first sight, an astonishing claim; but it is a true one, nevertheless, and the fact that Mr. Herbert makes it so confidently shows that he is inspired by the same idea that gave birth to this journal, caused it to be christened Liberty, and determined it to labor first and foremost for Anarchy, or the Abolition of the State.
This is no fitful outburst on Mr. Herbert’s part. He evidently has enlisted for a campaign which will end only with victory. The book in question seems to be the second in a series of Anti‐Force Papers, which promises to include special papers dealing more elaborately, but in the light of the same general principle, with the matters of compulsory taxation, compulsory education, land ownership, professional monopolies, prohibitory liquor laws, legislation against vice, State regulation of love regulations, etc., etc. I know more inspiring spectacle in England than that of this man of exceptionally high social position doing battle almost single‐handed with the giant monster, government, and showing in it a mental rigor and vigor and a wealth of moral fervor rarely equalled in any cause. Its only parallel at the present day is to be found in the splendid attitude of Mr. Ruskin, whose earnest eloquence in behalf of economic equity rivals Mr. Herbert’s in behalf of individual liberty.
This thought leads to the other, that each of these men lacks the truth that the other possesses. Mr. Ruskin sees very clearly the economic principle which makes all forms of usury unrighteous and wages for work the only true method of sustaining life, but he never perceives for a moment that individual human beings have sovereign rights over themselves. Mr. Herbert proves beyond question that the government of man by man is utterly without justification, but is quite ignorant of the fact that interest, rent, and profits will find no place in the perfect economic order. Mr. Ruskin’s error is by far the more serious of the two, because the realization of Mr. Herbert’s ideas would inevitably result in the equity that Mr. Ruskin sees, whereas this equity can never be achieved for any length of time without an at least partial fulfilment of individual liberty. Nevertheless it cannot be gainsaid that Mr. Herbert’s failure to see the economic results of his ideas considerably impairs his power of carrying them home to men’s hearts. Unfortunately, there are many people whom the most perfect deductive reasoning fails to convince. The beauty of a great principle and its harmonizing influence wherever it touches they are unable to appreciate. They can only see certain great and manifest wrongs, and they demand that these shall be righted. Unless they are clearly shown the connection between these wrongs and their real causes, they are almost sure to associate them with imaginary causes and to try the most futile and sometimes disastrous remedies. Now, the one great wrong that these people see to‐day is the fact that industry and poverty commonly go hand in hand and are associated in the same persons, and the one thing that they are determined upon, regardless of everything else whatsoever, is that hereafter those who do the work of this world shall enjoy the wealth of this world. It is a righteous determination, and in it is to be found the true significance of the State‐Socialistic movement which Mr. Herbert very properly condemns and yet only half understands. To meet it is the first necessity incumbent upon the friends of Liberty. It is sure that the workers can never permanently secure themselves in the control of their products except through the method of Liberty; but it is almost equally sure that, unless they are shown what Liberty will do for them in this respect, they will try every other method before they try Liberty. The necessity of showing them this Mr. Herbert, to be sure, dimly sees, but, the light not having dawned on himself, therefore, with such inadequate, unscientific, and partially charitable proposals as the formation of voluntary associations to furnish work to the unemployed. The working people will never thus be satisfied, and they ought not to be.
But Mr. Herbert can satisfy them if he can convince them of all that is implied in his advocacy of “complete free trade in all things.” To many special phases of this free trade he does call marked attention, but never, I believe, to the most important of all, free trade in banking. If he would only dwell upon the evils of the money‐issuing monopoly and emphasize with his great power the fact that competition, in this as in other matters, would give us all that is needed of the best possible article at the lowest possible price, thereby steadily reducing interest and rent to zero, putting capital within the comfortable reach of all deserving and enterprising people, and causing the greatest liberation on record of heretofore restricted energies, the laborers might then begin to see that here lies their only hope; that Liberty, after all, and not Government, is to be their saviour; that their first duty is to abolish the credit monopoly and let credit organize itself; that then they will have to ask nobody for work, but everybody will be asking work of them; and that then, instead of having to take whatever pittance they can get, they will be in a position to exact wages equivalent to their product, under which condition of things the reign of justice will be upon us as labor will have its own. Then Mr. Herbert’s work for Liberty will no longer be a struggle, but an unmixed pleasure. He will no longer have to breast the current by urging workmen to self‐denial; he can successfully appeal to their self‐interest, the tide will turn, and he will be borne onward with it to the ends that he desires.