The Ivory Gate, a new edition

'You see the children,' continued the Master, 'and the mothers. You do not see any old men, because this sort mostly die before they reach the age of sixty. Those who are past work and yet continue to live go into the House. The girls you do not see, because those who are not forced to work all the evening as well as all the day are out walking with their sweethearts. Nor the men, because they are mostly in the public-house. They are all hand-to-mouth working men: they live by the job when they can get any. When they are out of work, they live upon each other. We hide this kind of thing away in back streets like this, and we think it isn't dangerous. But it is. Formerly, the wreckage huddled together bred plagues and pestilences, which carried off rich and poor with equal hand, and so revenged itself. In other ways, the wreckage revenges itself still.'

'This kind of people,' said the other Voice, 'may be dangerous. We have a Police on purpose to meet the danger. They would be quite as dangerous if you were to give them free dinners and house them without rent. The class represents the untameable element. They are always a danger. To cry over them is silly and useless.'

They walked down the street. Everybody knew Mr. Edmund Gray. He had a word for all. It was evident that he had been a visitor in the street for a long time: he had the air of a proprietor: he entered the houses and opened doors and sat down and talked, his disciple standing beside him and looking on. He asked questions and gave advice – not of a subversive Socialistic kind, but sound advice, recognising the order that is, not the order that should be.

All the rooms in this street were tenanted, mostly a family to each. In many of them work was going on still, though it was already eight o'clock. Sometimes it would be a woman sitting alone in her room like a prisoner in a cell, stitching for dear life: sometimes three or four women or girls sitting all together, stitching for dear life: sometimes a whole family, little children and all, making matches, making canvas bags, making paper bags, making card-boxes, all making – making – making for dear life. And the fingers did not stop and the eyes were not lifted, though the visitors opened the door and came in and asked questions, to which one replied in the name of all the rest.

It is an old, old story – everybody knows the slum: people go to gaze upon it; it is one of the chief sights of Victorian London, just as a hundred and fifty years ago it was one of the sights to see the women flogged at Bridewell. Not such a very great advance in civilisation, perhaps, after all.

'It is a hive – the place is swarming with life,' said the girl, who had never before seen such a street.

'Life means Humanity. All these people are so like you, my Scholar, that you would be surprised. You would not be like them if you were dressed in these things, but they are like you. They want the same things as you – they have the same desires – they suffer the same pains. What makes your happiness? Food – warmth, sufficiency, not too much work. These are the elements for you as well as for them. In my system they will have all these – and then perhaps they will build up, as you have done, an edifice of Knowledge, Art, and Sweet Thoughts. But they are all like you. And most in one thing. For all women of all classes, there is one thing needful. These girls, like you, want love. They all want love. Oh, child! they are so like you, so very like you – these poor women of the lowest class. So very like their proud sisters.' He paused for a moment. Elsie made no reply. 'You see,' he continued, 'they are so hard at work that they cannot even lift their eyes to look at you – not even at you, though they seldom see a girl among them so lovely and so well dressed. One would have thought – but there is the Whip that drives – that dreadful Whip – it hangs over them and drives them all day long without rest or pause. Their work pays their rent and keeps them alive. It just keeps them alive, and that is all. No more. It must be hard to work all day long for another person – if you come to think of it. Happily, they do not think. And all this grinding poverty – this terrible work, that one family may be able to live in a great house and to do nothing.'

'They are working,' said the other Voice, 'because one man has had the wit to create a market for their work. His thrift, his enterprise, his clearness of sight, have made it possible for these girls to find the work that keeps them. If they would have the sense not to marry recklessly, there would be fewer working girls, and wages would go up. If their employer raised their wages only a penny a day, he would benefit them but little and would ruin himself. They must learn – if they can – the lesson of forethought by their own sufferings. No one can help them.'

As Mr. Edmund Gray walked into the houses and out again Elsie went with him, or she waited outside while he went in. Sometimes she heard the chink of coin: sometimes she heard words of thanks. The Socialist, whatever he taught, practised the elementary form of charity possible only for those who have money. Elsie remarked this little point, but said nothing.

'What you see here,' said the Master, 'is the lowest class of all – if one ever gets to the lowest level. For my own part, I have seen men and women so wretched that you would have called them miserrimi– of all created beings the most wretched. Yet have I afterwards found others more wretched still. In this street are those who make the lowest things: those who can make nothing, and have no trade, and live on odd jobs: and those who can neither make nor work, but thieve and lie about.'

'I see all that; but, dear Master, what will your new order do for such people? Will it make those who will not work industrious?'

'It will give every producer the fruits of his own labour: it will teach a trade to every man, and find men work. And those who cannot work, it will kill, or lock up until they die. They shall have no children. Perhaps it will kill them all. It might be better. We will have no human failures in our midst. That street is full of lessons, all calling aloud for the destruction of Property.'

Then the other Voice spoke: 'The presence of the human failure is a lesson always before us – a warning and a lesson to rich and poor alike. As he is, so all may be. None are so rich but they may be brought to poverty: none so poor but they may be poorer. So far from hiding away the wreckage, it is always in our sight. It prowls about the streets: we can never escape it. And it fills all hearts with terror: it spurs all men to industry and invention and perseverance. The human failure inspires a never-ending hymn in praise of Property.'

Elsie's guide stopped to greet a woman whom he knew. She had the usual baby on her arm. She was a sad-faced woman, with some refinement in her looks: she was wretchedly dressed, thin, pale, and dejected.

'The same story?'

'Yes, sir. It's always the same,' she sighed hopelessly. 'But he would work if he could get anything to do. Nobody will employ a man who's had a misfortune. It's hard – because such a thing may happen to anybody. It's like measles, my husband says. He can't get drunk because there's no money. That's my only comfort.'

He gave her some money, and she passed on her way.

'Her husband was a clerk,' Mr. Gray explained, 'who took to drink and robbed his employer. His father was a barrister, who died young. His grandfather was a well-known – almost a great lawyer. I know the whole family history. I learned it – ' He stopped for a moment, as if his memory suddenly failed him – 'somehow – a long time ago. It is a story which shows how our sins and follies fall upon our own children. This family sprang from the gutter. First, the working man: then his son the shopkeeper: then his grandson, who became a great lawyer: then his great-grandson, not so great a lawyer. He, you see, is the first of the family who begins life as a gentleman and is brought up among gentlemen: he inherited money: he had a practice: he married in the class called gentle, and had children. But he lost all his money, and in despair he killed himself. Cousinly affection is a cold thing at best. It helped the widow to a pittance, and sent her boys to a cheap school. At fifteen they had to take whatever employment they could get. Observe that this branch of the family was now going downhill very fast. The future of a boy who has been taught no trade and has entered no profession is black indeed. One of the boys went out to New Zealand, which has little to give a friendless boy: another enlisted, served three years, and has never got any work since. I believe he carries boards about the street. Another became a tenth-rate actor, and now starves on fifteen shillings a week, paid irregularly. Another – the youngest – was put into a merchant's office. He rose to a hundred and twenty pounds a year: he married a girl of the clerkly class – that woman you saw: he took to drink: he embezzled his master's money: he went to prison: he is now hopelessly ruined. He cannot get any lower in the social scale. What will his children do? They have no friends. They will grow up like the children around them: they will join the hopeless casuals: they will be hewers of wood. Property, my child, Property – has done this. He stole. In our society nobody will be tempted to steal. He drank – with us he would be kept judiciously under control until he could be trusted again. That would be the care of the State. He is another victim of Property. When his grandfather was framing Acts of Parliament for the protection of Property, he did not dream that he was making another engine for the oppression of his grandchildren.'

Said the other Voice: 'We rise by our virtues. We sink by our vices. Let these people suffer. Their sufferings should make the rest of us wiser. Teach the children to rise again as their great-grandfather rose. Do not contend against the great Law which metes out suffering in return for vice.'

'Those,' continued the Socialist Professor, 'who do most to make a few men rich are the real enemies of what they suppose themselves to be defending. Given a thousand women sweated for one man, and there presently arises indignation either among the women or among the bystanders. From indignation we get revolution, because the employer never gives way. He cannot. He would lose, if he did, his wealth, which is his Heaven. If you divide the thousand women into companies of ten, each company under its own sweater, and all the sweaters under other sweaters, you make a hierarchy of sweaters, culminating in one at the top. That was the old state of things. The man at the top was a Chief, a Patriarch: he knew his people: he sweated them, but kindly: he tossed them crumbs: he looked after the sick and the old. Now all this is changing. The old family tie – such as it was – is dissolved. The man at the top has disappeared: a Board of Directors has taken his place: there is nothing left but the Board and its employees. The men who work are no longer interested in the business of the firm, except so far as their pay is concerned. Their pay will go up and the dividends will go down. And with every increase of wages so much Property is destroyed. Let every thing – everything – be turned into Companies to help the destruction of Property.'

Said the other Voice: 'Property is strengthened by being diffused. Companies organise labour: they give capital its proper power: they are not easily intimidated: they interest all who can save anything. Let us turn into Companies every industrial and distributive business in the country.'

'All times of change,' the Master went on, 'are times of interest. We are living at a time when great changes are impending – the greatest changes possible. Before great changes there is always a period of unconscious preparation. The minds of people are being trained. Without any perception of the fact, old ideas are dying out and new ones are coming into existence. When the Revolution actually arrives, everybody is ready for it and nobody is surprised. It was so with the Reformation. For a hundred years and more the idea of the Great Revolt had been slowly growing in men's minds. When it came at last, there was no surprise and there were few regrets. For a hundred years and more the ideas of the French Revolution had been talked about by philosophers: these ideas sank down among the people. Nobody was surprised, not even the nobles themselves, when the end came. So with our Revolution. It is coming – it is coming – its ideas are no longer timidly advanced – here and there – by a fanatic here or a philosopher there: they are lying in the hearts of the people ready to spur them into action: they are helping on the cause by successive steps, every one of which means nothing less than the abolition of Property. These things are new to you, child. You were only born yesterday or the day before. I was born a hundred years ago or thereabouts. Consider again' – he leaned against a lamp-post for greater ease, and discoursed as one addressing an audience – 'Consider, I say, this great question of Companies and their results. Formerly, one man made things which he took to market – sold or exchanged, and went home again. He, by himself, did everything. Then one man made and another man sold. The next improvement was for twenty men to work, for one to receive and to collect their work, and for another to sell it. In this way the twenty remained poor, and the two became rich. So they went on, and trade flourished, and the twenty producers more and more fell into the power of the two, who were now very rich and strong. Now the merchants are forming themselves into companies, and the companies are amalgamating with each other, and the small people may contemplate ruin. For these – now merchants, shopkeepers, manufacturers, workmen – there will be nothing but service in the companies; no possibility of acquiring Property, nothing but service all their lives. Now do you see how that helps the cause? They will become accustomed to work, but not for themselves: they will grow accustomed to work for a bare living and no more: they won't like either: but they will ask why the second should go with the first: the two great obstacles to Socialism will be removed. Then – either the step I spoke of just now – the abolition of the dividends – or, which is just as likely, a revolution, when the servants of the companies shall make the State take over all and work them for the good of all. Some there are who think that the workman will have hope and power for union crushed out of him. I think not; but if so – woe to the rich! The Jacquerie and the French Revolution will be spoken of as mild ebullitions of popular feeling compared with what will happen then. But I think not. I do not believe that the working man will sink again. He has got up so far. But he needs must climb higher.

'You think it would be impossible' – by this time a small crowd had got round them, but the speaker still addressed his disciple as if no one else at all was listening – 'for the State to take over the great producing and distributing companies. But it has been done already. The State has the Post and the Telegraph Services. They will deal with railways, steamers, coaches, cabs, omnibuses, trams, canals, water, gas, electric light, breweries, bakeries, factories, shops, just as they have dealt with these two. The State can take it all. The State will take the management of all. But, you say, the shares of the company will become Funds. They will, and the Funds will pay interest – but the interest will become rapidly lower and lower, so that what was once five per cent. is now but two and a half, and before long shall be two – one and a half – one – and nothing at all. There will be no cry of spoliation, because the holders of stock will be forced gradually into looking more and more to their own efforts, and because widows and sick people and old people, to whom the stocks were once so useful, will be all provided for by the State as a matter of right, and without any of the old humiliation of pauperdom. Pauper! Oh, heavenly word! Child, in the world of the future – the world which you will help to mould, we shall all be paupers, – every one.'

He spoke with fine enthusiasm, his face lit up, his eyes bright. The girl was almost carried away, until the other Voice began coldly and judicially:

'Nothing is so good for man as to be ruled and kept in discipline, service, and subjection. It is a foolish and a mischievous dream which supposes all men eager for advance. The mass of mankind asks for no advancement. It loves nothing and desires nothing but the gratification of the animal. Give it plenty of animalism and it is satisfied. That condition of society which keeps the mass down and provides for the rise of the ambitious few is the only condition which is reasonable and stable. Base your social order on the inertness of the mass. Make the workman do a good day's work: pay him enough, so that he shall have some of the comforts he desires: educate the clever boy and make him foreman, headman, manager, or artist, journalist, dramatist, novelist. Give him the taste for wealth. Let him have some. Then he, too, will be ready to fight if necessary in the army of order.'

While the other Voice was speaking, there came slouching around the corner into the street where he held the fifth – perhaps the tenth part of a room, a really excellent specimen of the common or London thief, the habitual criminal. He was a young man – the habitual criminal is generally young, because in middle and elderly life he is doing long sentences – he had a furtive look, such as that with which the jackal sallies forth on nocturnal adventures: he had a short slight figure, a stooping and slouching gait, and narrow shoulders. His eyes were bright, but too close together: his mouth was too large and his jowl too heavy: his face was pale, his hair was still short, though growing rapidly: his hands were pendulous: his round hat was too big for his little head: he wore a long loose overcoat. His face, his figure, his look proclaimed aloud what he was.

He stopped at the corner and looked at the little crowd. Everybody, for different reasons, is attracted by a crowd. Professionals sometimes find in crowds golden opportunities. This crowd, however, was already dispersing. The speaker had stopped. Perhaps they had heard other and more fervid orators on the Socialist side. Perhaps they were not in the least interested in the subject. You see, it is very difficult to get the hand-to-mouth class interested in anything except those two organs.

'This street,' said the Master, observing him with professional interest, 'is full – really full – of wealth for the observer. Here is a case now – an instructive though a common case.' The fellow was turning away disappointed, perhaps, at the melting of the crowd and any little hope he might have based upon their pockets. 'My friend' – he heard himself called, and looked round suspiciously – 'you would like, perhaps, to earn a shilling honestly, for once.'

He turned slowly: at the sight of the coin held up before him, his sharp eyes darted right and left to see what chance there might be of a grab and a bolt. Apparently, he decided against this method of earning the shilling. 'What for?' he asked.

'By answering a few questions. Where were you born?'

'I dunno.'

'Where were you brought up? Here? – In this street? Very well. You went to school with the other children: you were taught certain subjects up to a certain standard. What trade were you taught?'

'I wasn't taught no trade.'

'Your father was, I believe, a thief?' – The lad nodded – 'And your mother, too?' – He nodded again, and grinned. – 'And you yourself and your brothers and sisters are all in the same line, I suppose?' – He nodded and grinned again. – 'Here is your shilling.' The fellow took it, and shambled away.

'Father – mother – the whole family, live by stealing. Where there is no Property there can be no theft. In our world, such a creature would be impossible. He could not be born: such parents as his could not exist with us: he could not be developed: there would be no surroundings that would make such a development possible. He would be what, I believe, men of science call a Sport: he would be a deformity. We should put him in a hospital and keep him there until he died.'

'In that world,' said the other Voice, 'there would be deformities of even a worse kind than this – the deformities of hypocrisy and shams. By a thousand shifts and lies and dishonesties the work of the world would be shifted on the shoulders of the weak. The strong man has always used his strength to make the weak man work for him, and he always will. The destruction of Property would be followed by the birth of Property on the very self-same day. There is the power of creation – of invention – which is also a kind of Property. Laws cannot destroy that power. Laws cannot make men industrious. Laws cannot make the strong man work for the weak. Laws cannot prevent the clever man from taking advantage of the stupid man. When all the failures – all the deformities – have been killed off, the able man will still prey upon the dull-witted. Better let the poor wretch live out his miserable life, driven from prison to prison, an example for all the world to see.'

It was at this point that Elsie discovered the loss of her purse. Her pocket had been picked by one of the intelligent listeners in the crowd. She cried out on finding what had happened, in the unphilosophic surprise and indignation with which this quite common accident is always received.

'Child,' said the Master, 'when there is no longer any Property, money will vanish: there will be no purses; even the pocket will disappear, because there will no longer be any use for a pocket. – Did the purse contain much? Suppose you had nothing to lose and nothing to gain. Think of the lightness of heart, the sunshine on all faces, which would follow. I fear you are rich, child. I have observed little signs about you which denote riches. Your gloves are neat and good; your dress seems costly. Better far if you had nothing.'

'Master, if I were like that girl on the other side, would you like me better? Could I be more useful to the cause if I dressed like her?'

The girl was of the common type – they really do seem, at first, all alike – who had on an ulster and a hat with a feather and broken boots.

'If I were like her,' Elsie went on, 'I should be ignorant – and obliged to give the whole day to work, so that I should be useless to you – and my manners would be rough and my language coarse. It is because I am not poor that I am what I am. The day for poverty is not come yet, dear Master.'

'In the future, dear child, there shall be no poverty and no riches. To have nothing will be the common lot. To have all will be the common inheritance. Oh! there will be differences: men shall be as unlike then as now: we shall not all desire the same things. You and such as you will desire Art of every kind. You shall have what you desire. In our world, as in this, like will to like. You shall have the use for yourselves of pictures, of musical instruments, of everything that you want. The rest of the world will not want these things. If they do, more can be made. You shall have dainty food – the rest of the world will always like coarse and common fare. Think not that we shall level up or level down. All will be left to rise or to sink. Only they shall not starve, they shall not thieve, they shall not be sweated. Oh! I know they paint our society as attempts to make all equal. And they think that we expect men no longer to desire the good things in the world. They will desire them – they will hunger after them – but there will be enough for all. The man who is contented with a dinner of herbs may go to a Carthusian convent, which is his place, for we shall have no place for him in a world which recognises all good gifts and assigns to every man his share.'

Then spoke the other Voice, but sadly: 'Dreams! Dreams! There are not enough of the good things to go round – good things would become less instead of more. Without the spur there is no work. Without the desire of creating Property, all that is worth anything in life will perish – all but the things that are lowest and the meanest and the commonest. Men will not work unless they must. By necessity alone can the finest work be ordered and executed. As men have been, so will men always be. The thing that hath been, that shall be again.'