"And yet a man like Principal Fairbanks of Oxford-a man who sits in an even higher place than you, Judge Blount-has said that Spencer will be dismissed by posterity as a poet and dreamer rather than a thinker. Yappers and blatherskites, the whole brood of them! ‘"First Principles" is not wholly destitute of a certain literary power,’ said one of them. And others of them have said that he was an industrious plodder rather than an original thinker. Yappers and blatherskites! Yappers and blatherskites!"

Martin ceased abruptly, in a dead silence. Everybody in Ruth’s family looked up to Judge Blount as a man of power and achievement, and they were horrified at Martin’s outbreak. The remainder of the dinner passed like a funeral, the judge and Mr. Morse confining their talk to each other, and the rest of the conversation being extremely desultory. Then afterward, when Ruth and Martin were alone, there was a scene.

"You are unbearable," she wept.

But his anger still smouldered, and he kept muttering, "The beasts! The beasts!"

When she averred he had insulted the judge, he retorted:-

"By telling the truth about him?"

"I don’t care whether it was true or not," she insisted. "There are certain bounds of decency, and you had no license to insult anybody."

"Then where did Judge Blount get the license to assault truth?" Martin demanded. "Surely to assault truth is a more serious misdemeanor than to insult a pygmy personality such as the judge’s. He did worse than that. He blackened the name of a great, noble man who is dead. Oh, the beasts! The beasts!"

His complex anger flamed afresh, and Ruth was in terror of him. Never had she seen him so angry, and it was all mystified and unreasonable to her comprehension. And yet, through her very terror ran the fibres of fascination that had drawn and that still drew her to him-that had compelled her to lean towards him, and, in that mad, culminating moment, lay her hands upon his neck. She was hurt and outraged by what had taken place, and yet she lay in his arms and quivered while he went on muttering, "The beasts! The beasts!" And she still lay there when he said: "I’ll not bother your table again, dear. They do not like me, and it is wrong of me to thrust my objectionable presence upon them. Besides, they are just as objectionable to me. Faugh! They are sickening. And to think of it, I dreamed in my innocence that the persons who sat in the high places, who lived in fine houses and had educations and bank accounts, were worth while!"

CHAPTER XXXVIII

"Come on, let’s go down to the local."

So spoke Brissenden, faint from a hemorrhage of half an hour before-the second hemorrhage in three days. The perennial whiskey glass was in his hands, and he drained it with shaking fingers.

"What do I want with socialism?" Martin demanded.

"Outsiders are allowed five-minute speeches," the sick man urged. "Get up and spout. Tell them why you don’t want socialism. Tell them what you think about them and their ghetto ethics. Slam Nietzsche into them and get walloped for your pains. Make a scrap of it. It will do them good. Discussion is what they want, and what you want, too. You see, I’d like to see you a socialist before I’m gone. It will give you a sanction for your existence. It is the one thing that will save you in the time of disappointment that is coming to you."

"I never can puzzle out why you, of all men, are a socialist," Martin pondered. "You detest the crowd so. Surely there is nothing in the canaille to recommend it to your aesthetic soul." He pointed an accusing finger at the whiskey glass which the other was refilling. "Socialism doesn’t seem to save you."

"I’m very sick," was the answer. "With you it is different. You have health and much to live for, and you must be handcuffed to life somehow. As for me, you wonder why I am a socialist. I’ll tell you. It is because Socialism is inevitable; because the present rotten and irrational system cannot endure; because the day is past for your man on horseback. The slaves won’t stand for it. They are too many, and willy-nilly they’ll drag down the would-be equestrian before ever he gets astride. You can’t get away from them, and you’ll have to swallow the whole slave-morality. It’s not a nice mess, I’ll allow. But it’s been a-brewing and swallow it you must. You are antediluvian anyway, with your Nietzsche ideas. The past is past, and the man who says history repeats itself is a liar. Of course I don’t like the crowd, but what’s a poor chap to do? We can’t have the man on horseback, and anything is preferable to the timid swine that now rule. But come on, anyway. I’m loaded to the guards now, and if I sit here any longer, I’ll get drunk. And you know the doctor says-damn the doctor! I’ll fool him yet."

It was Sunday night, and they found the small hall packed by the Oakland socialists, chiefly members of the working class. The speaker, a clever Jew, won Martin’s admiration at the same time that he aroused his antagonism. The man’s stooped and narrow shoulders and weazened chest proclaimed him the true child of the crowded ghetto, and strong on Martin was the age-long struggle of the feeble, wretched slaves against the lordly handful of men who had ruled over them and would rule over them to the end of time. To Martin this withered wisp of a creature was a symbol. He was the figure that stood forth representative of the whole miserable mass of weaklings and inefficients who perished according to biological law on the ragged confines of life. They were the unfit. In spite of their cunning philosophy and of their antlike proclivities for coцperation, Nature rejected them for the exceptional man. Out of the plentiful spawn of life she flung from her prolific hand she selected only the best. It was by the same method that men, aping her, bred race-horses and cucumbers. Doubtless, a creator of a Cosmos could have devised a better method; but creatures of this particular Cosmos must put up with this particular method. Of course, they could squirm as they perished, as the socialists squirmed, as the speaker on the platform and the perspiring crowd were squirming even now as they counselled together for some new device with which to minimize the penalties of living and outwit the Cosmos.

So Martin thought, and so he spoke when Brissenden urged him to give them hell. He obeyed the mandate, walking up to the platform, as was the custom, and addressing the chairman. He began in a low voice, haltingly, forming into order the ideas which had surged in his brain while the Jew was speaking. In such meetings five minutes was the time allotted to each speaker; but when Martin’s five minutes were up, he was in full stride, his attack upon their doctrines but half completed. He had caught their interest, and the audience urged the chairman by acclamation to extend Martin’s time. They appreciated him as a foeman worthy of their intellect, and they listened intently, following every word. He spoke with fire and conviction, mincing no words in his attack upon the slaves and their morality and tactics and frankly alluding to his hearers as the slaves in question. He quoted Spencer and Malthus, and enunciated the biological law of development.

"And so," he concluded, in a swift rйsumй, "no state composed of the slave-types can endure. The old law of development still holds. In the struggle for existence, as I have shown, the strong and the progeny of the strong tend to survive, while the weak and the progeny of the weak are crushed and tend to perish. The result is that the strong and the progeny of the strong survive, and, so long as the struggle obtains, the strength of each generation increases. That is development. But you slaves-it is too bad to be slaves, I grant-but you slaves dream of a society where the law of development will be annulled, where no weaklings and inefficients will perish, where every inefficient will have as much as he wants to eat as many times a day as he desires, and where all will marry and have progeny-the weak as well as the strong. What will be the result? No longer will the strength and life-value of each generation increase. On the contrary, it will diminish. There is the Nemesis of your slave philosophy. Your society of slaves-of, by, and for, slaves-must inevitably weaken and go to pieces as the life which composes it weakens and goes to pieces.