What thoughtful heart can look into this gulf That darkly yawns 'twixt rich and poor, And not find food for saddest meditation! Can see, without a pang of keenest grief, Them fiercely battling (like some natural foes) Whom God hath made, with help and sympathy, To stand as brothers, side by side, united! Where is the wisdom that shall bridge this gulf, And bind them once again in trust and love? Love-Truths . We must return to John Barton. Poor John! He never got over his disappointing journey to London. The deep mortification he then experienced (with, perhaps, as little selfishness for its cause as mortification ever bad) was of no temporary nature; indeed few of his feelings were. Then came a long period of bodily privation; of daily hunger after food; and though he tried to persuade himself he could bear want himself with stoical indifference, and did care about it as little as most men, yet the body took its revenge for its uneasy feelings. The mind became soured and morose, and lost much of its equipoise. It was no longer elastic, as in the days of youth, or in times of comparative happiness; it ceased to hope. And it is hard to live on when one can no longer hope. The same state of feeling which John Barton entertained, if belonging to one who had had leisure to think of such things, and physicians to give names to them would have been called monomania; so haunting, so incessant, were the thoughts that pressed upon him. I have somewhere read a forcibly described punishment among the Italians, worthy of a Borgia. The supposed or real criminal was shut up in a room, supplied with every convenience and luxury; and at first mourned little over his imprisonment. But day by day he became aware that the space between the walls of his apartment was narrowing, and then he understood the end. Those painted walls would come into hideous nearness, and at last crush the life out of him. And so day by day, nearer and nearer, came the diseased thoughts of John Barton. They excluded the light of heaven, the cheering sounds of earth.
They were preparing his death. It is true much of their morbid power might be ascribed to the use of opium.
But before you blame too harshly this use, or rather abuse, try a hopeless life, with daily cravings of the body for food. Try, not alone being without hope yourself, but seeing all around you reduced to the same despair, arising from the same circumstances; all around you telling (though they use no words or language), by their looks and feeble actions, that they are suffering and sinking under the pressure of want. Would you not be glad to forget life, and its burdens? And opium gives forgetfulness for a time. It is true they who thus purchase it pay dearly for their oblivion; but can you expect the uneducated to count the cost of their whistle? Poor wretches! They pay a heavy price. Days of oppressive weariness and languor, whose realities have the feeble sickliness of dreams; nights, whose dreams are fierce realities of agony; sinking health, tottering frames, incipient madness, and worse, the consciousness of incipient madness; this is the price of their whistle. But have you taught them the science of consequences? John Barton's overpowering thought, which was to work out his fate on earth, was rich and poor; why are they so separate, so distinct, when God has made them all? It is not His will that their interests are so far apart.
Whose doing is it? And so on into the problems and mysteries of life, until, bewildered and lost, unhappy and suffering, the only feeling that remained clear and undisturbed in the tumult of his heart, was hatred to the one class, and keen sympathy with the other. But what availed his sympathy? No education had given him wisdom; and without wisdom, even love, with all its effects, too often works but harm. He acted to the best of his judgement, but it was a widely erring judgement. The actions of the uneducated seem to me typified in those of Frankenstein, that monster of many human qualities, ungifted with a soul, a knowledge of the difference between good and evil. The people rise up to life; they irritate us, they terrify us, and we become their enemies. Then, in the sorrowful moment of our triumphant power, their eyes gaze on us with mute reproach. Why have we made them what they are; a powerful monster, yet without the inner means for peace and happiness? John Barton became a Chartist, a Communist; all that is commonly called wild and visionary. Aye! but being visionary is something. It shows a soul, a being not altogether sensual; a creature who looks forward for others, if not for himself. And with all his weakness he had a sort of practical power, which made him useful to the bodies of men to whom he belonged. He had a ready kind of rough Lancashire eloquence, arising out of the fulness of his heart, which was very stirring to men similarly circumstanced, who liked to hear their feelings put into words. He had a pretty clear head at times, for method and arrangement; a necessary talent to large combinations of men.