The Jungle, Upton Sinclair [good e books to read .TXT] 📗

had been an itinerant evangelist, it transpired, and had seen the light and become a prophet of the new dispensation. He travelled all over the country, living like the apostles of old, upon hospitality, and preaching upon street-corners when there was no hall. The other man had been in the midst of a discussion with the editor when Adams and Jurgis came in; and at the suggestion of the host they resumed it after the interruption. Jurgis was soon sitting spellbound, thinking that here was surely the strangest man that had ever lived in the world.

Nicholas Schliemann was a Swede, a tall, gaunt person, with hairy hands and bristling yellow beard; he was a university man, and had been a professor of philosophy⁠—until, as he said, he had found that he was selling his character as well as his time. Instead he had come to America, where he lived in a garret-room in this slum district, and made volcanic energy take the place of fire. He studied the composition of foodstuffs, and knew exactly how many proteids and carbohydrates his body needed; and by scientific chewing he said that he tripled the value of all he ate, so that it cost him eleven cents a day. About the first of July he would leave Chicago for his vacation, on foot; and when he struck the harvest-fields he would set to work for two dollars and a half a day, and come home when he had another year’s supply⁠—a hundred and twenty-five dollars. That was the nearest approach to independence a man could make “under capitalism,” he explained; he would never marry, for no sane man would allow himself to fall in love until after the revolution.

He sat in a big armchair, with his legs crossed, and his head so far in the shadow that one saw only two glowing lights, reflected from the fire on the hearth. He spoke simply, and utterly without emotion; with the manner of a teacher setting forth to a group of scholars an axiom in geometry, he would enunciate such propositions as made the hair of an ordinary person rise on end. And when the auditor had asserted his noncomprehension, he would proceed to elucidate by some new proposition, yet more appalling. To Jurgis the Herr Dr. Schliemann assumed the proportions of a thunderstorm or an earthquake. And yet, strange as it might seem, there was a subtle bond between them, and he could follow the argument nearly all the time. He was carried over the difficult places in spite of himself; and he went plunging away in mad career⁠—a very Mazeppa-ride upon the wild horse Speculation.

Nicholas Schliemann was familiar with all the universe, and with man as a small part of it. He understood human institutions, and blew them about like soap-bubbles. It was surprising that so much destructiveness could be contained in one human mind. Was it government? The purpose of government was the guarding of property-rights, the perpetuation of ancient force and modern fraud. Or was it marriage? Marriage and prostitution were two sides of one shield, the predatory man’s exploitation of the sex-pleasure. The difference between them was a difference of class. If a woman had money she might dictate her own terms: equality, a life-contract, and the legitimacy⁠—that is, the property-rights⁠—of her children. If she had no money, she was a proletarian, and sold herself for an existence. And then the subject became Religion, which was the Archfiend’s deadliest weapon. Government oppressed the body of the wage-slave, but Religion oppressed his mind, and poisoned the stream of progress at its source. The workingman was to fix his hopes upon a future life, while his pockets were picked in this one; he was brought up to frugality, humility, obedience⁠—in short to all the pseudo-virtues of capitalism. The destiny of civilization would be decided in one final death-struggle between the Red International and the Black, between Socialism and the Roman Catholic Church; while here at home, “the stygian midnight of American evangelicalism⁠—”

And here the ex-preacher entered the field, and there was a lively tussle. “Comrade” Lucas was not what is called an educated man; he knew only the Bible, but it was the Bible interpreted by real experience. And what was the use, he asked, of confusing Religion with men’s perversions of it? That the church was in the hands of the merchants at the moment was obvious enough; but already there were signs of rebellion, and if Comrade Schliemann could come back a few years from now⁠—

“Ah, yes,” said the other, “of course. I have no doubt that in a hundred years the Vatican will be denying that it ever opposed Socialism, just as at present it denies that it ever tortured Galileo.”

“I am not defending the Vatican,” exclaimed Lucas, vehemently. “I am defending the word of God⁠—which is one long cry of the human spirit for deliverance from the sway of oppression. Take the twenty-fourth chapter of the Book of Job, which I am accustomed to quote in my addresses as ‘the Bible upon the Beef Trust’; or take the words of Isaiah⁠—or of the Master himself! Not the elegant prince of our debauched and vicious art, not the jewelled idol of our society churches⁠—but the Jesus of the awful reality, the man of sorrow and pain, the outcast, despised of the world, who had nowhere to lay his head⁠—”

“I will grant you Jesus,” interrupted the other.

“Well, then,” cried Lucas, “and why should Jesus have nothing to do with his church⁠—why should his words and his life be of no authority among those who profess to adore him? Here is a man who was the world’s first revolutionist, the true founder of the Socialist movement; a man whose whole being was one flame of hatred for wealth, and all that wealth stands for⁠—for the pride of wealth, and the luxury of wealth, and the tyranny of wealth; who was himself a beggar and a tramp, a man of the people, an