The English Utilitarians Volume I Part 4

I. PAUPERISM

Perhaps the gravest of all the problems which were to occupy the coming generation was the problem of pauperism. The view taken by the Utilitarians was highly characteristic and important. I will try to indicate the general position of intelligent observers at the end of the century by referring to the remarkable book of Sir Frederick Morton Eden. Its purport is explained by the t.i.tle: 'The State of the Poor; or, an History of the Labouring Cla.s.ses of England from the Norman Conquest to the present period; in which are particularly considered their domestic economy, with respect to diet, dress, fuel, and habitation; and the various plans which have from time to time been proposed and adopted for the relief of the poor' (3 vols. 4to, 1797). Eden[74] (1766-1809) was a man of good family and nephew of the first Lord Auckland, who negotiated Pitt's commercial treaty. He graduated as B.A. from Christ Church, Oxford, in 1787; married in 1792, and at his death (14th Nov.

1809) was chairman of the Globe Insurance Company. He wrote various pamphlets upon economical topics; contributed letters signed 'Philanglus' to Cobbett's _Porcupine_, the anti-jacobin paper of the day; and is described by Bentham[75] as a 'declared disciple' and a 'highly valued friend.' He may be reckoned, therefore, as a Utilitarian, though politically he was a Conservative. He seems to have been a man of literary tastes as well as a man of business, and his book is a clear and able statement of the points at issue.

Eden's attention had been drawn to the subject by the distress which followed the outbreak of the revolutionary war. He employed an agent who travelled through the country for a year with a set of queries drawn up after the model of those prepared by Sinclair for his _Statistical Account of Scotland_. He thus antic.i.p.ated the remarkable investigation made in our own time by Mr. Charles Booth. Eden made personal inquiries and studied the literature of the subject. He had a precursor in Richard Burn (1709-1785), whose _History of the Poor-laws_ appeared in 1764, and a compet.i.tor in John Ruggles, whose _History of the Poor_ first appeared in Arthur Young's _Annals_, and was published as a book in 1793 (second edition, 1797). Eden's work eclipsed Ruggles's. It has a permanent value as a collection of facts; and was a sign of the growing sense of the importance of accurate statistical research. The historian of the social condition of the people should be grateful to one who broke ground at a time when the difficulty of obtaining a sound base for social inquiries began to make itself generally felt. The value of the book for historical purposes lies beyond my sphere. His first volume, I may say, gives a history of legislation from the earliest period; and contains also a valuable account of the voluminous literature which had grown up during the two preceding centuries. The other two summarise the reports which he had received. I will only say enough to indicate certain critical points. Eden's book unfortunately was to mark, not a solution of the difficulty but, the emergence of a series of problems which were to increase in complexity and ominous significance through the next generation.

The general history of the poor-law is sufficiently familiar.[76] The mediaeval statutes take us to a period at which the labourer was still regarded as a serf; and a man who had left his village was treated like a fugitive slave. A long series of statutes regulated the treatment of the 'vagabond.' The vagabond, however, had become differentiated from the pauper. The decay of the ancient order of society and its corresponding inst.i.tutions had led to a new set of problems; and the famous statute of Elizabeth (1601) had laid down the main lines of the system which is still in operation.

When the labourer was regarded as in a servile condition, he might be supported from the motives which lead an owner to support his slaves, or by the charitable energies organised by ecclesiastical inst.i.tutions. He had now ceased to be a serf, and the inst.i.tutions which helped the poor man or maintained the beggar were wrecked. The Elizabethan statute gave him, therefore, a legal claim to be supported, and, on the other hand, directed that he should be made to work for his living. The a.s.sumption is still that every man is a member of a little social circle. He belongs to his parish, and it is his fellow-paris.h.i.+oners who are bound to support him. So long as this corresponded to facts, the system could work satisfactorily. With the spread of commerce, and the growth of a less settled population, difficulties necessarily arose. The pauper and the vagabond represent a kind of social extravasation; the 'masterless man' who has strayed from his legitimate place or has become a superfluity in his own circle. The vagabond could be flogged, sent to prison, or if necessary hanged, but it was more difficult to settle what to do with a man who was not a criminal, but simply a product in excess of demand. All manner of solutions had been suggested by philanthropists and partly adopted by the legislature. One point which especially concerns us is the awkwardness or absence of an appropriate administrative machinery.

The parish, the unit on which the pauper had claims, meant the persons upon whom the poor-rate was a.s.sessed. These were mainly farmers and small tradesmen who formed the rather vague body called the vestry.

'Overseers' were appointed by the ratepayers themselves; they were not paid, and the disagreeable office was taken in turn for short periods.

The most obvious motive with the average ratepayer was of course to keep down the rates and to get the burthen of the poor as much as possible out of his own parish. Each parish had at least an interest in economy.

But the economical interest also produced flagrant evils.

In the first place, there was the war between parishes. The law of settlement--which was to decide to what parish a pauper belonged--originated in an act of 1662. Eden observes that the short clause in this short act had brought more profit to the lawyers than 'any other point in the English jurisprudence.'[77] It is said that the expense of such a litigation before the act of 1834 averaged from 300,000 to 350,000 a year.[78] Each parish naturally endeavoured to s.h.i.+ft the burthen upon its neighbours; and was protected by laws which enabled it to resist the immigration of labourers or actually to expel them when likely to become chargeable. This law is denounced by Adam Smith[79] as a 'violation of natural liberty and justice.' It was often harder, he declared, for a poor man to cross the artificial boundaries of his parish than to cross a mountain ridge or an arm of the sea. There was, he declared, hardly a poor man in England over forty who had not been at some time 'cruelly oppressed' by the working of this law. Eden thinks that Smith had exaggerated the evil: but a law which operated by preventing a free circulation of labour, and made it hard for a poor man to seek the best price for his only saleable commodity, was, so far, opposed to the fundamental principles common to Smith and Eden. The law, too, might be used oppressively by the n.i.g.g.ardly and narrow-minded. The overseer, as Burn complained,[80] was often a petty tyrant: his aim was to depopulate his parish; to prevent the poor from obtaining a settlement; to make the workhouse a terror by placing it under the management of a bully; and by all kinds of chicanery to keep down the rates at whatever cost to the comfort and morality of the poor. This explains the view taken by Arthur Young, and generally accepted at the period, that the poor-law meant depopulation. Workhouses had been started in the seventeenth century[81] with the amiable intention of providing the industrious poor with work. Children might be trained to industry and the pauper might be made self-supporting. Workhouses were expected that is, to provide not only work but wages. Defoe, in his _Giving Alms no Charity_, pointed out the obvious objections to the workhouse considered as an inst.i.tution capable of competing with the ordinary industries. Workhouses, in fact, soon ceased to be profitable.

Their value, however, in supplying a test for dest.i.tution was recognised; and by an act of 1722, parishes were allowed to set up workhouses, separately or in combination, and to strike off the lists of the poor those who refused to enter them. This was the germ of the later 'workhouse test.'[82] When grievances arose, the invariable plan, as Nicholls observes,[83] was to increase the power of the justices. Their discretion was regarded 'as a certain cure for every shortcoming of the law and every evil arising out of it.' The great report of 1834 traces this tendency[84] to a clause in an act pa.s.sed in the reign of William III., which was intended to allow the justices to check the extravagance of parish officers. They were empowered to strike off persons improperly relieved. This incidental regulation, widened by subsequent interpretations, allowed the magistrates to order relief, and thereby introduced an incredible amount of demoralisation.

The course was natural enough, and indeed apparently inevitable. The justices of the peace represented the only authority which could be called in to regulate abuses arising from the incapacity and narrow local interests of the mult.i.tudinous vestries. The schemes of improvement generally involved some plan for a larger area. If a hundred or a county were taken for the unit, the devices which depopulated a parish would no longer be applicable.[85] The only scheme actually carried was embodied in 'Gilbert's act' (1782), obtained by Thomas Gilbert (1720-1798), an agent of the duke of Bridgewater, and an active advocate of poor-law reform in the House of Commons. This scheme was intended as a temporary expedient during the distress caused by the American War; and a larger and more permanent scheme which it was to introduce failed to become law. It enabled parishes to combine if they chose to provide common workhouses, and to appoint 'guardians.' The justices, as usual, received more powers in order to suppress the harsh dealing of the old parochial authorities. The guardians, it was a.s.sumed, could always find 'work,' and they were to relieve the able-bodied without applying the workhouse test. The act, readily adopted, thus became a landmark in the growth of laxity.[86]

At the end of the century a rapid development of pauperism had taken place. The expense, as Eden had to complain, had doubled in twenty years. This took place simultaneously with the great development of manufactures. It is not perhaps surprising, though it may be melancholy, that increase of wealth shall be accompanied by increase of pauperism.

Where there are many rich men, there will be a better field for thieves and beggars. A life of dependence becomes easier though it need not necessarily be adopted. Whatever may have been the relation of the two phenomena, the social revolution made the old social arrangements more inadequate. Great aggregations of workmen were formed in towns, which were still only villages in a legal sense. Fluctuations of trade, due to war or speculation, brought distress to the improvident; and the old a.s.sumption that every man had a proper place in a small circle, where his neighbours knew all about him, was further than ever from being verified. One painful result was already beginning to show itself.

Neglected children in great towns had already excited compa.s.sion. Thomas Coram (1668?-1751) had been shocked by the sight of dying children exposed in the streets of London, and succeeded in establis.h.i.+ng the Foundling Hospital (founded in 1742). In 1762, Jonas Hanway (1712-1786) obtained a law for boarding out children born within the bills of mortality. The demand for children's labour, produced by the factories, seemed naturally enough to offer a better chance for extending such charities. Unfortunately among the people who took advantage of it were parish officials, eager to get children off their hands, and manufacturers concerned only to make money out of childish labour.

Hence arose the shameful system for which remedies (as I shall have to notice) had to be sought in a later generation.

Meanwhile the outbreak of the revolutionary war had made the question urgent. When Manchester trade suffered, as Eden tells us in his reports, many workmen enlisted in the army, and left their children to be supported by the parish. Bad seasons followed in 1794 and 1795, and there was great distress in the agricultural districts. The governing cla.s.ses became alarmed. In December 1795 Whitbread introduced a bill providing that the justices of the peace should fix a minimum rate of wages. Upon a motion for the second reading, Pitt made the famous speech (12th December) including the often-quoted statement that when a man had a family, relief should be 'a matter of right and honour, instead of a ground of opprobrium and contempt.'[87] Pitt had in the same speech shown his reading of Adam Smith by dwelling upon the general objections to state interference with wages, and had argued that more was to be gained by removing the restrictions upon the free movement of labour. He undertook to produce a comprehensive measure; and an elaborate bill of 130 clauses was prepared in 1796.[88] The rates were to be used to supplement inadequate wages; 'schools of industry' were to be formed for the support of superabundant children; loans might be made to the poor for the purchase of a cow;[89] and the possession of property was not to disqualify for the receiving relief. In short, the bill seems to have been a model of misapplied benevolence. The details were keenly criticised by Bentham, and the bill never came to the birth. Other topics were pressing enough at this time to account for the failure of a measure so vast in its scope. Meanwhile something had to be done. On 6th May 1795 the Berks.h.i.+re magistrates had pa.s.sed certain resolutions called from their place of meeting, the 'Speenhamland Act of Parliament.' They provided that the rate of wages of a labourer should be increased in proportion to the price of corn and to the number of his family--a rule which, as Eden observes, tended to discourage economy of food in times of scarcity. They also sanctioned the disastrous principle of paying part of the wages out of rates. An act pa.s.sed in 1796 repealed the old restrictions upon out-door relief; and thus, during the hard times that were to follow, the poor-laws were adapted to produce the state of things in which, as Cobbett says (in 1821) 'every labourer who has children is now regularly and constantly a pauper.'[90] The result represents a curious compromise. The landowners, whether from benevolence or fear of revolution, desired to meet the terrible distress of the times. Unfortunately their spasmodic interference was guided by no fixed principles, and acted upon a cla.s.s of inst.i.tutions not organised upon any definite system. The general effect seems to have been that the ratepayers, no longer allowed to 'depopulate,' sought to turn the compulsory stream of charity partly into their own pockets. If they were forced to support paupers, they could contrive to save the payment of wages. They could use the labour of the rate-supported pauper instead of employing independent workmen. The evils thus produced led before long to most important discussions.[91] The ordinary view of the poor-law was inverted. The prominent evil was the reckless increase of a degraded population instead of the restriction of population.

Eden's own view is sufficiently indicative of the light in which the facts showed themselves to intelligent economists. As a disciple of Adam Smith, he accepts the rather vague doctrine of his master about the 'balance' between labour and capital. If labour exceeds capital, he says, the labourer must starve 'in spite of all political regulations.'[92] He therefore looks with disfavour upon the whole poor-law system. It is too deeply rooted to be abolished, but he thinks that the amount to be raised should not be permitted to exceed the sum levied on an average of previous years. The only certain result of Pitt's measure would be a vast expenditure upon a doubtful experiment: and one main purpose of his publication was to point out the objections to the plan. He desires what seemed at that time to be almost hopeless, a national system of education; but his main doctrine is the wisdom of reliance upon individual effort. The truth of the maxim '_pas trop gouverner_,' he says,[93] has never been better ill.u.s.trated than by the contrast between friendly societies and the poor-laws. Friendly societies had been known, though they were still on a humble scale, from the beginning of the century, and had tended to diminish pauperism in spite of the poor-laws. Eden gives many accounts of them. They seem to have suggested a scheme proposed by the worthy Francis Maseres[94]

(1731-1824) in 1772 for the establishment of life annuities. A bill to give effect to this scheme pa.s.sed the House of Commons in 1773 with the support of Burke and Savile, but was thrown out in the House of Lords.

In 1786 John Acland (died 1796), a Devons.h.i.+re clergyman and justice of the peace, proposed a scheme for uniting the whole nation into a kind of friendly society for the support of the poor when out of work and in old age. It was criticised by John Howlett (1731-1804), a clergyman who wrote much upon the poor-laws. He attributes the growth of pauperism to the rise of prices, and calculates that out of an increased expenditure of 700,000, 219,000 had been raised by the rich, and the remainder 'squeezed out of the flesh, blood, and bones of the poor,' An act for establis.h.i.+ng Acland's crude scheme failed next year in parliament.[95]

The merit of the societies, according to Eden, was their tendency to stimulate self-help; and how to preserve that merit, while making them compulsory, was a difficult problem. I have said enough to mark a critical and characteristic change of opinion. One source of evil pointed out by contemporaries had been the absence of any central power which could regulate and systematise the action of the petty local bodies. The very possibility of such organisation, however, seems to have been simply inconceivable. When the local bodies became lavish instead of over-frugal, the one remedy suggested was to abolish the system altogether.

NOTES:

[74] See _Dictionary of National Biography_.

[75] _Works_, i. 255.

[76] See Sir G. Nicholls's _History of the Poor-law_, 1854. A new edition, with life by H. G. Willink, appeared in 1898.

[77] _History_, i. 175.

[78] M'Culloch's note to _Wealth of Nations_, p. 65. M'Culloch in his appendix makes some sensible remarks upon the absence of any properly const.i.tuted parochial 'tribunal.'

[79] _Wealth of Nations_, bk. i. ch. x.

[80] See pa.s.sage quoted in Eden's _History_, i. 347.

[81] Thomas Firmin (1632-1677), a philanthropist, whose Socinianism did not exclude him from the friends.h.i.+p of such liberal bishops as Tillotson and Fowler, started a workhouse in 1676.

[82] Nicholls (1898), ii. 14.

[83] _Ibid._ (1898), ii. 123.

[84] _Report_, p. 67.

[85] William Hay, for example, carried resolutions in the House of Commons in 1735, but failed to carry a bill which had this object. See Eden's _History_, i. 396. Cooper in 1763 proposed to make the hundred the unit.--Nicholls's _History_, i. 58. Fielding proposes a similar change in London. Dean Tucker speaks of the evil of the limited area in his _Manifold Causes of the Increase of the Poor_ (1760).

[86] Nicholls, ii. 88.

[87] _Parl. Hist._ x.x.xii. 710.

[88] A full abstract is given in Edens _History_, iii. ccclxiii. etc.

[89] Bentham observes (_Works_, viii. 448) that the cow will require the three acres to keep it.

[90] Cobbett's _Political Works_, vi. 64

[91] I need only note here that the first edition of Malthus's _Essay_ appeared in 1798, the year after Eden's publication.

[92] Eden's _History_, i. 583.

[93] _Ibid._ i. 587.

[94] Maseres, an excellent Whig, a good mathematician, and a respected lawyer, is perhaps best known at present from his portrait in Charles Lamb's _Old Benchers_.

[95] It maybe noticed as an antic.i.p.ation of modern schemes that in 1792 Paine proposed a system of 'old age pensions,' for which the necessary funds were to be easily obtained when universal peace had abolished all military charges. See _State Trials_, xxv. 175.

II. THE POLICE

The system of 'self-government' showed its weak side in this direction.

It meant that an important function was intrusted to small bodies, quite incompetent of acting upon general principles, and perfectly capable of petty jobbing, when unrestrained by any effective supervision. In another direction the same tendency was even more strikingly ill.u.s.trated. Munic.i.p.al inst.i.tutions were almost at their lowest point of decay. Manchester and Birmingham were two of the largest and most rapidly growing towns. By the end of the century Manchester had a population of 90,000 and Birmingham of 70,000. Both were ruled, as far as they were ruled, by the remnants of old manorial inst.i.tutions.

Aikin[96] observes that 'Manchester (in 1795) remains an open town; dest.i.tute (probably to its advantage) of a corporation, and unrepresented in parliament.' It was governed by a 'boroughreeve' and two constables elected annually at the court-leet. William Hutton, the quaint historian of Birmingham, tells us in 1783 that the town was still legally a village, with a high and low bailiff, a 'high and low taster,'

two 'affeerers,' and two 'leather-sealers,' In 1752 it had been provided with a 'court of requests' for the recovery of small debts, and in 1769 with a body of commissioners to provide for lighting the town. This was the system by which, with some modifications, Birmingham was governed till after the Reform Bill.[97] Hutton boasts[98] that no town was better governed or had fewer officers. 'A town without a charter,' he says, 'is a town without a shackle.' Perhaps he changed his opinions when his warehouses were burnt in 1791, and the town was at the mercy of the mob till a regiment of 'light horse' could be called in. Aikin and Hutton, however, reflect the general opinion at a time when the town corporations had become close and corrupt bodies, and were chiefly 'shackles' upon the energy of active members of the community. I must leave the explanation of this decay to historians. I will only observe that what would need explanation would seem to be rather the absence than the presence of corruption. The English borough was not stimulated by any pressure from a central government; nor was it a semi-independent body in which every citizen had the strongest motives for combining to support its independence against neighbouring towns or invading n.o.bles.

The lower cla.s.ses were ignorant, and probably would be rather hostile than favourable to any such modest interference with dirt and disorder as would commend themselves to the officials. Naturally, power was left to the little cliques of prosperous tradesmen, who formed close corporations, and spent the revenues upon feasts or squandered them by corrupt practices. Here, as in the poor-law, the insufficiency of the administrative body suggests to contemporaries, not its reform, but its superfluity.

The most striking account of some of the natural results is in Colquhoun's[99] _Treatise on the Police of the Metropolis_. Patrick Colquhoun (1745-1820), an energetic Scot, was born at Dumbarton in 1745, had been in business at Glasgow, where he was provost in 1782 and 1783, and in 1789 settled in London. In 1792 he obtained through Dundas an appointment to one of the new police magistracies created by an act of that year. He took an active part in many schemes of social reform; and his book gives an account of the investigations by which his schemes were suggested and justified. It must be said, however, parenthetically, that his statistics scarcely challenge implicit confidence. Like Sinclair and Eden, he saw the importance of obtaining facts and figures, but his statements are suspiciously precise and elaborate.[100] The broad facts are clear enough.

London was, he says, three miles broad and twenty-five in circ.u.mference.

The population in 1801 was 641,000. It was the largest town, and apparently the most chaotic collection of dwellings in the civilised world. There were, as Colquhoun a.s.serts[101] in an often-quoted pa.s.sage, 20,000 people in it, who got up every morning without knowing how they would get through the day. There were 5000 public-houses, and 50,000 women supported, wholly or partly, by prost.i.tution. The revenues raised by crime amounted, as he calculates, to an annual sum of, 2,000,000.

There were whole cla.s.ses of professional thieves, more or less organised in gangs, which acted in support of each other. There were gangs on the river, who boarded s.h.i.+ps at night, or lay in wait round the warehouses.

The government dockyards were systematically plundered, and the same article often sold four times over to the officials. The absence of patrols gave ample chance to the highwaymen then peculiar to England.

Their careers, commemorated in the _Newgate Calendar_, had a certain flavour of Robin Hood romance, and their ranks were recruited from dissipated apprentices and tradesmen in difficulty. The fields round London were so constantly plundered that the rent was materially lowered. Half the hackney coachmen, he says,[102] were in league with thieves. The number of receiving houses for stolen goods had increased in twenty years from 300 to 3000.[103] Coining was a flouris.h.i.+ng trade, and according to Colquhoun employed several thousand persons.[104]

Gambling had taken a fresh start about 1777 and 1778[105]; and the keepers of tables had always money enough at command to make convictions almost impossible. French refugees at the revolution had introduced _rouge et noir_; and Colquhoun estimates the sums yearly lost in gambling-houses at over 7,000,000. The gamblers might perhaps appeal not only to the practices of their betters in the days of Fox, but to the public lotteries. Colquhoun had various correspondents, who do not venture to propose the abolition of a system which sanctioned the practice, but who hope to diminish the facility for supplementary betting on the results of the official drawing.

The war had tended to increase the number of loose and desperate marauders who swarmed in the vast labyrinth of London streets. When we consider the nature of the police by which these evils were to be checked, and the criminal law which they administered, the wonder is less that there were sometimes desperate riots (as in 1780) than that London should have been ever able to resist a mob. Colquhoun, though a patriotic Briton, has to admit that the French despots had at last created an efficient police. The emperor, Joseph II., he says, inquired for an Austrian criminal supposed to have escaped to Paris. You will find him, replied the head of the French police, at No. 93 of such a street in Vienna on the second-floor room looking upon such a church; and there he was. In England a criminal could hide himself in a herd of his like, occasionally disturbed by the inroad of a 'Bow Street runner,'

the emissary of the 'trading justices,' formerly represented by the two Fieldings. An act of 1792 created seven new offices, to one of which Colquhoun had been appointed. They had one hundred and eighty-nine paid officers under them. There were also about one thousand constables.

These were small tradesmen or artisans upon whom the duty was imposed without remuneration for a year by their parish, that is, by one of seventy independent bodies. A 'Tyburn ticket,' given in reward for obtaining the conviction of a criminal exempted a man from the discharge of such offices, and could be bought for from 15 to 25. There were also two thousand watchmen receiving from 8-1/2d. up to 2s. a night.

These were the true successors of Dogberry; often infirm or aged persons appointed to keep them out of the workhouse. The management of this distracted force thus depended upon a miscellaneous set of bodies; the paid magistrates, the officials of the city, the justices of the peace for Middles.e.x, and the seventy independent parishes.