The People of the Abyss

by Jack London

  for clothes

  Total 13 0

  The guardians of the workhouse in the above Union pride themselves on their rigid economy. It costs per pauper per week:-

  s. d.

  Men 6 1.5Women 5 6.5Children 5 1.25

  If the labourer whose budget has been described should quit his toil and go into the workhouse, he would cost the guardians for

  s. d.

  Himself 6 1.5Wife 5 6.5Two children 10 2.5Total 21 10.5Or roughly, $5.46

  It would require more than a guinea for the workhouse to care for him and his family, which he, somehow, manages to do on thirteen shillings. And in addition, it is an understood fact that it is cheaper to cater for a large number of people--buying, cooking, and serving wholesale--than it is to cater for a small number of people, say a family.

  Nevertheless, at the time this budget was compiled, there was in that parish another family, not of four, but eleven persons, who had to live on an income, not of thirteen shillings, but of twelve shillings per week (eleven shillings in winter), and which had, not a rent-free cottage, but a cottage for which it paid three shillings per week.

  This must be understood, and understood clearly: WHATEVER IS TRUE OF LONDON IN THE WAY OF POVERTY AND DEGRADATION, IS TRUE OF ALL ENGLAND. While Paris is not by any means France, the city of London is England. The frightful conditions which mark London an inferno likewise mark the United Kingdom an inferno. The argument that the decentralisation of London would ameliorate conditions is a vain thing and false. If the 6,000,000 people of London were separated into one hundred cities each with a population of 60,000, misery would be decentralised but not diminished. The sum of it would remain as large.

  In this instance, Mr. B. S. Rowntree, by an exhaustive analysis, has proved for the country town what Mr. Charles Booth has proved for the metropolis, that fully one-fourth of the dwellers are condemned to a poverty which destroys them physically and spiritually; that fully one-fourth of the dwellers do not have enough to eat, are inadequately clothed, sheltered, and warmed in a rigorous climate, and are doomed to a moral degeneracy which puts them lower than the savage in cleanliness and decency.

  After listening to the wail of an old Irish peasant in Kerry, Robert Blatchford asked him what he wanted. "The old man leaned upon his spade and looked out across the black peat fields at the lowering skies. 'What is it that I'm wantun?' he said; then in a deep plaintive tone he continued, more to himself than to me, 'All our brave bhoys and dear gurrls is away an' over the says, an' the agent has taken the pig off me, an' the wet has spiled the praties, an' I'm an owld man, AN' I WANT THE DAY AV JUDGMENT.'"

  The Day of Judgment! More than he want it. From all the land rises the hunger wail, from Ghetto and countryside, from prison and casual ward, from asylum and workhouse--the cry of the people who have not enough to eat. Millions of people, men, women, children, little babes, the blind, the deaf, the halt, the sick, vagabonds and toilers, prisoners and paupers, the people of Ireland, England, Scotland, Wales, who have not enough to eat. And this, in face of the fact that five men can produce bread for a thousand; that one workman can produce cotton cloth for 250 people, woollens for 300, and boots and shoes for 1000. It would seem that 40,000,000 people are keeping a big house, and that they are keeping it badly. The income is all right, but there is something criminally wrong with the management. And who dares to say that it is not criminally mismanaged, this big house, when five men can produce bread for a thousand, and yet millions have not enough to eat?

  CHAPTER XXVI--DRINK, TEMPERANCE, AND THRIFT

  The English working classes may be said to be soaked in beer. They are made dull and sodden by it. Their efficiency is sadly impaired, and they lose whatever imagination, invention, and quickness may be theirs by right of race. It may hardly be called an acquired habit, for they are accustomed to it from their earliest infancy. Children are begotten in drunkenness, saturated in drink before they draw their first breath, born to the smell and taste of it, and brought up in the midst of it.

  The public-house is ubiquitous. It flourishes on every corner and between corners, and it is frequented almost as much by women as by men. Children are to be found in it as well, waiting till their fathers and mothers are ready to go home, sipping from the glasses of their elders, listening to the coarse language and degrading conversation, catching the contagion of it, familiarising themselves with licentiousness and debauchery.

  Mrs. Grundy rules as supremely over the workers as she does over the bourgeoisie; but in the case of the workers, the one thing she does not frown upon is the public-house. No disgrace or shame attaches to it, nor to the young woman or girl who makes a practice of entering it.

  I remember a girl in a coffee-house saying, "I never drink spirits when in a public-'ouse." She was a young and pretty waitress, and she was laying down to another waitress her pre-eminent respectability and discretion. Mrs. Grundy drew the line at spirits, but allowed that it was quite proper for a clean young girl to drink beer, and to go into a public-house to drink it.

  Not only is this beer unfit for the people to drink, but too often the men and women are unfit to drink it. On the other hand, it is their very unfitness that drives them to drink it. Ill-fed, suffering from innutrition and the evil effects of overcrowding and squalor, their constitutions develop a morbid craving for the drink, just as the sickly stomach of the overstrung Manchester factory operative hankers after excessive quantities of pickles and similar weird foods. Unhealthy working and living engenders unhealthy appetites and desires. Man cannot be worked worse than a horse is worked, and be housed and fed as a pig is housed and fed, and at the same time have clean and wholesome ideals and aspirations.

  As home-life vanishes, the public-house appears. Not only do men and women abnormally crave drink, who are overworked, exhausted, suffering from deranged stomachs and bad sanitation, and deadened by the ugliness and monotony of existence, but the gregarious men and women who have no home-life flee to the bright and clattering public-house in a vain attempt to express their gregariousness. And when a family is housed in one small room, home-life is impossible.

  A brief examination of such a dwelling will serve to bring to light one important cause of drunkenness. Here the family arises in the morning, dresses, and makes its toilet, father, mother, sons, and daughters, and in the same room, shoulder to shoulder (for the room is small), the wife and mother cooks the breakfast. And in the same room, heavy and sickening with the exhalations of their packed bodies throughout the night, that breakfast is eaten. The father goes to work, the elder children go to school or into the street, and the mother remains with her crawling, toddling youngsters to do her housework--still in the same room. Here she washes the clothes, filling the pent space with soapsuds and the smell of dirty clothes, and overhead she hangs the wet linen to dry.

  Here, in the evening, amid the manifold smells of the day, the family goes to its virtuous couch. That is to say, as many as possible pile into the one bed (if bed they have), and the surplus turns in on the floor. And this is the round of their existence, month after month, year after year, for they never get a vacation save when they are evicted. When a child dies, and some are always bound to die, since fifty-five per cent. of the East End children die before they are five years old, the body is laid out in the same room. And if they are very poor, it is kept for some time until they can bury it. During the day it lies on the bed; during the night, when the living take the bed, the dead occupies the table, from which, in the morning, when the dead is put back into the bed, they eat their breakfast. Sometimes the body is placed on the shelf which serves as a pantry for their food. Only a couple of weeks ago, an East End woman was in trouble, because, in this fashion, being unable to bury it, she had kept her dead child three weeks.

  Now such a room as I have described is not home but horror; and the men and women who flee away from it to the public-house are to be pitied, not blamed. There are 300,000 people, in London, divided into families that live in
single rooms, while there are 900,000 who are illegally housed according to the Public Health Act of 1891--a respectable recruiting-ground for the drink traffic.

  Then there are the insecurity of happiness, the precariousness of existence, the well-founded fear of the future--potent factors in driving people to drink. Wretchedness squirms for alleviation, and in the public-house its pain is eased and forgetfulness is obtained. It is unhealthy. Certainly it is, but everything else about their lives is unhealthy, while this brings the oblivion that nothing else in their lives can bring. It even exalts them, and makes them feel that they are finer and better, though at the same time it drags them down and makes them more beastly than ever. For the unfortunate man or woman, it is a race between miseries that ends with death.

  It is of no avail to preach temperance and teetotalism to these people. The drink habit may be the cause of many miseries; but it is, in turn, the effect of other and prior miseries. The temperance advocates may preach their hearts out over the evils of drink, but until the evils that cause people to drink are abolished, drink and its evils will remain.

  Until the people who try to help realise this, their well- intentioned efforts will be futile, and they will present a spectacle fit only to set Olympus laughing. I have gone through an exhibition of Japanese art, got up for the poor of Whitechapel with the idea of elevating them, of begetting in them yearnings for the Beautiful and True and Good. Granting (what is not so) that the poor folk are thus taught to know and yearn after the Beautiful and True and Good, the foul facts of their existence and the social law that dooms one in three to a public-charity death, demonstrate that this knowledge and yearning will be only so much of an added curse to them. They will have so much more to forget than if they had never known and yearned. Did Destiny to-day bind me down to the life of an East End slave for the rest of my years, and did Destiny grant me but one wish, I should ask that I might forget all about the Beautiful and True and Good; that I might forget all I had learned from the open books, and forget the people I had known, the things I had heard, and the lands I had seen. And if Destiny didn't grant it, I am pretty confident that I should get drunk and forget it as often as possible.

  These people who try to help! Their college settlements, missions, charities, and what not, are failures. In the nature of things they cannot but be failures. They are wrongly, though sincerely, conceived. They approach life through a misunderstanding of life, these good folk. They do not understand the West End, yet they come down to the East End as teachers and savants. They do not understand the simple sociology of Christ, yet they come to the miserable and the despised with the pomp of social redeemers. They have worked faithfully, but beyond relieving an infinitesimal fraction of misery and collecting a certain amount of data which might otherwise have been more scientifically and less expensively collected, they have achieved nothing.

  As some one has said, they do everything for the poor except get off their backs. The very money they dribble out in their child's schemes has been wrung from the poor. They come from a race of successful and predatory bipeds who stand between the worker and his wages, and they try to tell the worker what he shall do with the pitiful balance left to him. Of what use, in the name of God, is it to establish nurseries for women workers, in which, for instance, a child is taken while the mother makes violets in Islington at three farthings a gross, when more children and violet-makers than they can cope with are being born right along? This violet-maker handles each flower four times, 576 handlings for three farthings, and in the day she handles the flowers 6912 times for a wage of ninepence. She is being robbed. Somebody is on her back, and a yearning for the Beautiful and True and Good will not lighten her burden. They do nothing for her, these dabblers; and what they do not do for the mother, undoes at night, when the child comes home, all that they have done for the child in the day.

  And one and all, they join in teaching a fundamental lie. They do not know it is a lie, but their ignorance does not make it more of a truth. And the lie they preach is "thrift." An instant will demonstrate it. In overcrowded London, the struggle for a chance to work is keen, and because of this struggle wages sink to the lowest means of subsistence. To be thrifty means for a worker to spend less than his income--in other words, to live on less. This is equivalent to a lowering of the standard of living. In the competition for a chance to work, the man with a lower standard of living will underbid the man with a higher standard. And a small group of such thrifty workers in any overcrowded industry will permanently lower the wages of that industry. And the thrifty ones will no longer be thrifty, for their income will have been reduced till it balances their expenditure.

  In short, thrift negates thrift. If every worker in England should heed the preachers of thrift and cut expenditure in half, the condition of there being more men to work than there is work to do would swiftly cut wages in half. And then none of the workers of England would be thrifty, for they would be living up to their diminished incomes. The short-sighted thrift-preachers would naturally be astounded at the outcome. The measure of their failure would be precisely the measure of the success of their propaganda. And, anyway, it is sheer bosh and nonsense to preach thrift to the 1,800,000 London workers who are divided into families which have a total income of less than 21s. per week, one quarter to one half of which must be paid for rent.

  Concerning the futility of the people who try to help, I wish to make one notable, noble exception, namely, the Dr. Barnardo Homes. Dr. Barnardo is a child-catcher. First, he catches them when they are young, before they are set, hardened, in the vicious social mould; and then he sends them away to grow up and be formed in another and better social mould. Up to date he has sent out of the country 13,340 boys, most of them to Canada, and not one in fifty has failed. A splendid record, when it is considered that these lads are waifs and strays, homeless and parentless, jerked out from the very bottom of the Abyss, and forty-nine out of fifty of them made into men.

  Every twenty-four hours in the year Dr. Barnardo snatches nine waifs from the streets; so the enormous field he has to work in may be comprehended. The people who try to help have something to learn from him. He does not play with palliatives. He traces social viciousness and misery to their sources. He removes the progeny of the gutter-folk from their pestilential environment, and gives them a healthy, wholesome environment in which to be pressed and prodded and moulded into men.

  When the people who try to help cease their playing and dabbling with day nurseries and Japanese art exhibits and go back and learn their West End and the sociology of Christ, they will be in better shape to buckle down to the work they ought to be doing in the world. And if they do buckle down to the work, they will follow Dr. Barnardo's lead, only on a scale as large as the nation is large. They won't cram yearnings for the Beautiful, and True, and Good down the throat of the woman making violets for three farthings a gross, but they will make somebody get off her back and quit cramming himself till, like the Romans, he must go to a bath and sweat it out. And to their consternation, they will find that they will have to get off that woman's back themselves, as well as the backs of a few other women and children they did not dream they were riding upon.

  CHAPTER XXVII--THE MANAGEMENT

  In this final chapter it were well to look at the Social Abyss in its widest aspect, and to put certain questions to Civilisation, by the answers to which Civilisation must stand or fall. For instance, has Civilisation bettered the lot of man? "Man," I use in its democratic sense, meaning the average man. So the question re- shapes itself: HAS CIVILISATION BETTERED THE LOT OF THE AVERAGE MAN?

  Let us see. In Alaska, along the banks of the Yukon River, near its mouth, live the Innuit folk. They are a very primitive people, manifesting but mere glimmering adumbrations of that tremendous artifice, Civilisation. Their capital amounts possibly to 2 pounds per head. They hunt and fish for their food with bone-headed spews and arrows. They never suffer from lack of shelter. Their clothes, largely made from the sk
ins of animals, are warm. They always have fuel for their fires, likewise timber for their houses, which they build partly underground, and in which they lie snugly during the periods of intense cold. In the summer they live in tents, open to every breeze and cool. They are healthy, and strong, and happy. Their one problem is food. They have their times of plenty and times of famine. In good times they feast; in bad times they die of starvation. But starvation, as a chronic condition, present with a large number of them all the time, is a thing unknown. Further, they have no debts.

  In the United Kingdom, on the rim of the Western Ocean, live the English folk. They are a consummately civilised people. Their capital amounts to at least 300 pounds per head. They gain their food, not by hunting and fishing, but by toil at colossal artifices. For the most part, they suffer from lack of shelter. The greater number of them are vilely housed, do not have enough fuel to keep them warm, and are insufficiently clothed. A constant number never have any houses at all, and sleep shelterless under the stars. Many are to be found, winter and summer, shivering on the streets in their rags. They have good times and bad. In good times most of them manage to get enough to eat, in bad times they die of starvation. They are dying now, they were dying yesterday and last year, they will die to-morrow and next year, of starvation; for they, unlike the Innuit, suffer from a chronic condition of starvation. There are 40,000,000 of the English folk, and 939 out of every 1000 of them die in poverty, while a constant army of 8,000,000 struggles on the ragged edge of starvation. Further, each babe that is born, is born in debt to the sum of 22 pounds. This is because of an artifice called the National Debt.