START OF THE PROJECT GUTENBERG EBOOK THE STRENGTH OF THE STRONG*** Transcribed by David Price, email ccx074@pglaf.org THE STRENGTH OF THE STRONG * * * * * BY JACK LONDON AUTHOR OF âTHE VALLEY OF THE MOONâ âJERRY OF THE ISLANDS,â ETC. * * * * * MILLS & BOON, LIMITED 49 RUPERT STREET LONDON, W.1 * * * * * _Published 1919_ * * * * * _Copyright in the United States of America by_ THE MACMILLAN COMPANY CONTENTS PAGE THE STRENGTH OF THE STRONG 11 SOUTH OF THE SLOT 34 THE UNPARALLELED INVASION 60 THE ENEMY OF ALL THE WORLD 81 THE DREAM OF DEBS 104 THE SEA-FARMER 134 SAMUEL 161 THE STRENGTH OF THE STRONG _Parables donât lie_, _but liars will parable_. â_Lip-King_. OLD Long-Beard paused in his narrative, licked his greasy fingers, and wiped them on his naked sides where his one piece of ragged bearskin failed to cover him. Crouched around him, on their hams, were three young men, his grandsons, Deer-Runner, Yellow-Head, and Afraid-of-the-Dark. In appearance they were much the same. Skins of wild animals partly covered them. They were lean and meagre of build, narrow-hipped and crooked-legged, and at the same time deep-chested, with heavy arms and enormous hands. There was much hair on their chests and shoulders, and on the outsides of their arms and legs. Their heads were matted with uncut hair, long locks of which often strayed before their eyes, beady and black and glittering like the eyes of birds. They were narrow between the eyes and broad between the cheeks, while their lower jaws were projecting and massive. It was a night of clear starlight, and below them, stretching away remotely, lay range on range of forest-covered hills. In the distance the heavens were red from the glow of a volcano. At their backs yawned the black mouth of a cave, out of which, from time to time, blew draughty gusts of wind. Immediately in front of them blazed a fire. At one side, partly devoured, lay the carcass of a bear, with about it, at a respectable distance, several large dogs, shaggy and wolf-like. Beside each man lay his bow and arrows and a huge club. In the cave-mouth a number of rude spears leaned against the rock. âSo that was how we moved from the cave to the tree,â old Long-Beard spoke up. They laughed boisterously, like big children, at recollection of a previous story his words called up. Long-Beard laughed, too, the five-inch bodkin of bone, thrust midway through the cartilage of his nose, leaping and dancing and adding to his ferocious appearance. He did not exactly say the words recorded, but he made animal-like sounds with his mouth that meant the same thing. âAnd that is the first I remember of the Sea Valley,â Long-Beard went on. âWe were a very foolish crowd. We did not know the secret of strength. For, behold, each family lived by itself, and took care of itself. There were thirty families, but we got no strength from one another. We were in fear of each other all the time. No one ever paid visits. In the top of our tree we built a grass house, and on the platform outside was a pile of rocks, which were for the heads of any that might chance to try to visit us. Also, we had our spears and arrows. We never walked under the trees of the other families, either. My brother did, once, under old Boo-ooghâs tree, and he got his head broken and that was the end of him. âOld Boo-oogh was very strong. It was said he could pull a grown manâs head right off. I never heard of him doing it, because no man would give him a chance. Father wouldnât. One day, when father was down on the beach, Boo-oogh took after mother. She couldnât run fast, for the day before she had got her leg clawed by a bear when she was up on the mountain gathering berries. So Boo-oogh caught her and carried her up into his tree. Father never got her back. He was afraid. Old Boo-oogh made faces at him. âBut father did not mind. Strong-Arm was another strong man. He was one of the best fishermen. But one day, climbing after sea-gull eggs, he had a fall from the cliff. He was never strong after that. He coughed a great deal, and his shoulders drew near to each other. So father took Strong-Armâs wife. When he came around and coughed under our tree, father laughed at him and threw rocks at him. It was our way in those days. We did not know how to add strength together and become strong.â âWould a brother take a brotherâs wife?â Deer-Runner demanded. âYes, if he had gone to live in another tree by himself.â âBut we do not do such things now,â Afraid-of-the-Dark objected. âIt is because I have taught your fathers better.â Long-Beard thrust his hairy paw into the bear meat and drew out a handful of suet, which he sucked with a meditative air. Again he wiped his hands on his naked sides and went on. âWhat I am telling you happened in the long ago, before we knew any better.â âYou must have been fools not to know better,â was Deer-Runnerâs comment, Yellow-Head grunting approval. âSo we were, but we became bigger fools, as you shall see. Still, we did learn better, and this was the way of it. We Fish-Eaters had not learned to add our strength until our strength was the strength of all of us. But the Meat-Eaters, who lived across the divide in the Big Valley, stood together, hunted together, fished together, and fought together. One day they came into our valley. Each family of us got into its own cave and tree. There were only ten Meat-Eaters, but they fought together, and we fought, each family by itself.â Long-Beard counted long and perplexedly on his fingers. âThere were sixty men of us,â was what he managed to say with fingers and lips combined. âAnd we were very strong, only we did not know it. So we watched the ten men attack Boo-ooghâs tree. He made a good fight, but he had no chance. We looked on. When some of the Meat-Eaters tried to climb the tree, Boo-oogh had to show himself in order to drop stones on their heads, whereupon the other Meat-Eaters, who were waiting for that very thing, shot him full of arrows. And that was the end of Boo-oogh. âNext, the Meat-Eaters got One-Eye and his family in his cave. They built a fire in the mouth and smoked him out, like we smoked out the bear there to-day. Then they went after Six-Fingers, up his tree, and, while they were killing him and his grown son, the rest of us ran away. They caught some of our women, and killed two old men who could not run fast and several children. The women they carried away with them to the Big Valley. âAfter that the rest of us crept back, and, somehow, perhaps because we were in fear and felt the need for one another, we talked the thing over. It was our first councilâour first real council. And in that council we formed our first tribe. For we had learned the lesson. Of the ten Meat-Eaters, each man had had the strength of ten, for the ten had fought as one man. They had added their strength together. But of the thirty families and the sixty men of us, we had had the strength of but one man, for each had fought alone. âIt was a great talk we had, and it was hard talk, for we did not have the words then as now with which to talk. The Bug made some of the words long afterward, and so did others of us make words from time to time. But in the end we agreed to add our strength together and to be as one man when the Meat-Eaters came over the divide to steal our women. And that was the tribe. âWe set two men on the divide, one for the day and one for the night, to watch if the Meat-Eaters came. These were the eyes of the tribe. Then, also, day and night, there were to be ten men awake with their clubs and spears and arrows in their hands, ready to fight. Before, when a man went after fish, or clams, or gull-eggs, he carried his weapons with him, and half the time he was getting food and half the time watching for fear some other man would get him. Now that was all changed. The men went out without their weapons and spent all their time getting food. Likewise, when the women went into the mountains after roots and berries, five of the ten men went with them to guard them. While all the time, day and night, the eyes of the tribe watched from the top of the divide. âBut troubles came. As usual, it was about the women. Men without wives wanted other menâs wives, and there was much fighting between men, and now and again one got his head smashed or a spear through his body. While one of the watchers was on top of the divide, another man stole his wife, and he came down to fight. Then the other watcher was in fear that some one would take his wife, and he came down likewise. Also, there was trouble among the ten men who carried always their weapons, and they fought five against five, till some ran away down the coast and the others ran after them. âSo it was that the tribe was left without eyes or guards. We had not the strength of sixty. We had no strength at all. So we held a council and made our first laws. I was but a cub at the time, but I remember. We said that, in order to be strong, we must not fight one another, and we made a law that when a man killed another him would the tribe kill. We made another law that whoso stole another manâs wife him would the tribe kill. We said that whatever man had too great strength, and by that strength hurt his brothers in the tribe, him would we kill that his strength might hurt no more. For, if we let his strength hurt, the brothers would become afraid and the tribe would fall apart, and we would be as weak as when the Meat-Eaters first came upon us and killed Boo-oogh. âKnuckle-Bone was a strong man, a very strong man, and he knew not law. He knew only his own strength, and in the fullness thereof he went forth and took the wife of Three-Clams. Three-Clams tried to fight, but Knuckle-Bone clubbed out his brains. Yet had Knuckle-Bone forgotten that all the men of us had added our strength to keep the law among us, and him we killed, at the foot of his tree, and hung his body on a branch as a warning that the law was stronger than any man. For we were the law, all of us, and no man was greater than the law. âThen there were other troubles, for know, O Deer-Runner, and Yellow-Head, and Afraid-of-the-Dark, that it is not easy to make a tribe. There were many things, little things, that it was a great trouble to call all the men together to have a council about. We were having councils morning, noon, and night, and in the middle of the night. We could find little time to go out and get food, because of the councils, for there was always some little thing to be settled, such as naming two new watchers to take the place of the old ones on the hill, or naming how much food should fall to the share of the men who kept their weapons always in their hands and got no food for themselves. âWe stood in need of a chief man to do these things, who would be the voice of the council, and who would account to the council for the things he did. So we named Fith-Fith the chief man. He was a strong man, too, and very cunning, and when he was angry he made noises just like that, _fith-fith_, like a wild-cat. âThe ten men who guarded the tribe were set to work making a wall of stones across the narrow part of the valley. The women and large children helped, as did other men, until the wall was strong. After that, all the families came down out of their caves and trees and built grass houses behind the shelter of the wall. These houses were large and much better than the caves and trees, and everybody had a better time of it because the men had added their strength together and become a tribe. Because of the wall and the guards and the watchers, there was more time to hunt and fish and pick roots and berries; there was more food, and better food, and no one went hungry. And Three-Legs, so named because his legs had been smashed when a boy and who walked with a stickâThree-Legs got the seed of the wild corn and planted it in the ground in the valley near his house. Also, he tried planting fat roots and other things he found in the mountain valleys. âBecause of the safety in the Sea Valley, which was because of the wall and the watchers and the guards, and because there was food in plenty for all without having to fight for it, many families came in from the coast valleys on both sides and from the high back mountains where they had lived more like wild animals than men. And it was not long before the Sea Valley filled up, and in it were countless families. But, before this happened, the land, which had been free to all and belonged to all, was divided up. Three-Legs began it when he planted corn. But most of us did not care about the land. We thought the marking of the boundaries with fences of stone was a foolishness. We had plenty to eat, and what more did we want? I remember that my father and I built stone fences for Three-Legs and were given corn in return. âSo only a few got all the land, and Three-Legs got most of it. Also, others that had taken land gave it to the few that held on, being paid in return with corn and fat roots, and bear-skins, and fishes which the farmers got from the fishermen in exchange for corn. And, the first thing we knew, all the land was gone. âIt was about this time that Fith-Fith died and Dog-Tooth, his son, was made chief. He demanded to be made chief anyway, because his father had been chief before him. Also, he looked upon himself as a greater chief than his father. He was a good chief at first, and worked hard, so that the council had less and less to do. Then arose a new voice in the Sea Valley. It was Twisted-Lip. We had never thought much of him, until he began to talk with the spirits of the dead. Later we called him Big-Fat, because he ate over-much, and did no work, and grew round and large. One day Big-Fat told us that the secrets of the dead were his, and that he was the voice of God. He became great friends with Dog-Tooth, who commanded that we should build Big-Fat a grass house. And Big-Fat put taboos all around this house and kept God inside. âMore and more Dog-Tooth became greater than the council, and when the council grumbled and said it would name a new chief, Big-Fat spoke with the voice of God and said no. Also, Three-Legs and the others who held the land stood behind Dog-Tooth. Moreover, the strongest man in the council was Sea-Lion, and him the land-owners gave land to secretly, along with many bearskins and baskets of corn. So Sea-Lion said that Big-Fatâs voice was truly the voice of God and must be obeyed. And soon afterward Sea-Lion was named the voice of Dog-Tooth and did most of his talking for him. âThen there was Little-Belly, a little man, so thin in the middle that he looked as if he had never had enough to eat. Inside the mouth of the river, after the sand-bar had combed the strength of the breakers, he built a big fish-trap. No man had ever seen or dreamed a fish-trap before. He worked weeks on it, with his son and his wife, while the rest of us laughed at their labours. But, when it was done, the first day he caught more fish in it than could the whole tribe in a week, whereat there was great rejoicing. There was only one other place in the river for a fish-trap, but, when my father and I and a dozen other men started to make a very large trap, the guards came from the big grass-house we had built for Dog-Tooth. And the guards poked us with their spears and told us begone, because Little-Belly was going to build a trap there himself on the word of Sea-Lion, who was the voice of Dog-Tooth. âThere was much grumbling, and my father called a council. But, when he rose to speak, him the Sea-Lion thrust through the throat with a spear and he died. And Dog-Tooth and Little-Belly, and Three-Legs and all that held land said it was good. And Big-Fat said it was the will of God. And after that all men were afraid to stand up in the council, and there was no more council. âAnother man, Pig-Jaw, began to keep goats. He had heard about it as among the Meat-Eaters, and it was not long before he had many flocks. Other men, who had no land and no fish-traps, and who else would have gone hungry, were glad to work for Pig-Jaw, caring for his goats, guarding them from wild dogs and tigers, and driving them to the feeding pastures in the mountains. In return, Pig-Jaw gave them goat-meat to eat and goat-skins to wear, and sometimes they traded the goat-meat for fish and corn and fat roots. âIt was this time that money came to be. Sea-Lion was the man who first thought of it, and he talked it over with Dog-Tooth and Big-Fat. You see, these three were the ones that got a share of everything in the Sea Valley. One basket out of every three of corn was theirs, one fish out of every three, one goat out of every three. In return, they fed the guards and the watchers, and kept the rest for themselves. Sometimes, when a big haul of fish was made they did not know what to do with all their share. So Sea-Lion set the women to making money out of shellâlittle round pieces, with a hole in each one, and all made smooth and fine. These were strung on strings, and the strings were called money. âEach string was of the value of thirty fish, or forty fish, but the women, who made a string a day, were given two fish each. The fish came out of the shares of Dog-Tooth, Big-Fat, and Sea-Lion, which they three did not eat. So all the money belonged to them. Then they told Three-Legs and the other land-owners that they would take their share of corn and roots in money, Little-Belly that they would take their share of fish in money, Pig-Jaw that they would take their share of goats and cheese in money. Thus, a man who had nothing, worked for one who had, and was paid in money. With this money he bought corn, and fish, and meat, and cheese. And Three-Legs and all owners of things paid Dog-Tooth and Sea-Lion and Big-Fat their share in money. And they paid the guards and watchers in money, and the guards and watchers bought their food with the money. And, because money was cheap, Dog-Tooth made many more men into guards. And, because money was cheap to make, a number of men began to make money out of shell themselves. But the guards stuck spears in them and shot them full of arrows, because they were trying to break up the tribe. It was bad to break up the tribe, for then the Meat-Eaters would come over the divide and kill them all. âBig-Fat was the voice of God, but he took Broken-Rib and made him into a priest, so that he became the voice of Big-Fat and did most of his talking for him. And both had other men to be servants to them. So, also, did Little-Belly and Three-Legs and Pig-Jaw have other men to lie in the sun about their grass houses and carry messages for them and give commands. And more and more were men taken away from work, so that those that were left worked harder than ever before. It seemed that men desired to do no work and strove to seek out other ways whereby men should work for them. Crooked-Eyes found such a way. He made the first fire-brew out of corn. And thereafter he worked no more, for he talked secretly with Dog-Tooth and Big-Fat and the other masters, and it was agreed that he should be the only one to make fire-brew. But Crooked-Eyes did no work himself. Men made the brew for him, and he paid them in money. Then he sold the fire-brew for money, and all men bought. And many strings of money did he give Dog-Tooth and Sea-Lion and all of them. âBig-Fat and Broken-Rib stood by Dog-Tooth when he took his second wife, and his third wife. They said Dog-Tooth was different from other men and second only to God that Big-Fat kept in his taboo house, and Dog-Tooth said so, too, and wanted to know who were they to grumble about how many wives he took. Dog-Tooth had a big canoe made, and, many more men he took from work, who did nothing and lay in the sun, save only when Dog-Tooth went in the canoe, when they paddled for him. And he made Tiger-Face head man over all the guards, so that Tiger-Face became his right arm, and when he did not like a man Tiger-Face killed that man for him. And Tiger-Face, also, made another man to be his right arm, and to give commands, and to kill for him. âBut this was the strange thing: as the days went by we who were left worked harder and harder, and yet did we get less and less to eat.â âBut what of the goats and the corn and the fat roots and the fish-trap?â spoke up Afraid-of-the-Dark, âwhat of all this? Was there not more food to be gained by manâs work?â âIt is so,â Long-Beard agreed. âThree men on the fish-trap got more fish than the whole tribe before there was a fish-trap. But have I not said we were fools? The more food we were able to get, the less food did we have to eat.â âBut was it not plain that the many men who did not work ate it all up?â Yellow-Head demanded. Long-Beard nodded his head sadly. âDog-Toothâs dogs were stuffed with meat, and the men who lay in the sun and did no work were rolling in fat, and, at the same time, there were little children crying themselves to sleep with hunger biting them with every wail.â Deer-Runner was spurred by the recital of famine to tear out a chunk of bear-meat and broil it on a stick over the coals. This he devoured with smacking lips, while Long-Beard went on: âWhen we grumbled Big-Fat arose, and with the voice of God said that God had chosen the wise men to own the land and the goats and the fish-trap, and the fire-brew, and that without these wise men we would all be animals, as in the days when we lived in trees. âAnd there arose one who became a singer of songs for the king. Him they called the Bug, because he was small and ungainly of face and limb and excelled not in work or deed. He loved the fattest marrow bones, the choicest fish, the milk warm from the goats, the first corn that was ripe, and the snug place by the fire. And thus, becoming singer of songs to the king, he found a way to do nothing and be fat. And when the people grumbled more and more, and some threw stones at the kingâs grass house, the Bug sang a song of how good it was to be a Fish-Eater. In his song he told that the Fish-Eaters were the chosen of God and the finest men God had made. He sang of the Meat-Eaters as pigs and crows, and sang how fine and good it was for the Fish-Eaters to fight and die doing Godâs work, which was the killing of Meat-Eaters. The words of his song were like fire in us, and we clamoured to be led against the Meat-Eaters. And we forgot that we were hungry, and why we had grumbled, and were glad to be led by Tiger-Face over the divide, where we killed many Meat-Eaters and were content. âBut things were no better in the Sea Valley. The only way to get food was to work for Three-Legs or Little-Belly or Pig-Jaw; for there was no land that a man might plant with corn for himself. And often there were more men than Three-Legs and the others had work for. So these men went hungry, and so did their wives and children and their old mothers. Tiger-Face said they could become guards if they wanted to, and many of them did, and thereafter they did no work except to poke spears in the men who did work and who grumbled at feeding so many idlers. âAnd when we grumbled, ever the Bug sang new songs. He said that Three-Legs and Pig-Jaw and the rest were strong men, and that that was why they had so much. He said that we should be glad to have strong men with us, else would we perish of our own worthlessness and the Meat-Eaters. Therefore, we should be glad to let such strong men have all they could lay hands on. And Big-Fat and Pig-Jaw and Tiger-Face and all the rest said it was true. ââAll right,â said Long-Fang, âthen will I, too, be a strong man.â And he got himself corn, and began to make fire-brew and sell it for strings of money. And, when Crooked-Eyes complained, Long-Fang said that he was himself a strong man, and that if Crooked-Eyes made any more noise he would bash his brains out for him. Whereat Crooked-Eyes was afraid and went and talked with Three-Legs and Pig-Jaw. And all three went and talked to Dog-Tooth. And Dog-Tooth spoke to Sea-Lion, and Sea-Lion sent a runner with a message to Tiger-Face. And Tiger-Face sent his guards, who burned Long-Fangâs house along with the fire-brew he had made. Also, they killed him and all his family. And Big-Fat said it was good, and the Bug sang another song about how good it was to observe the law, and what a fine land the Sea Valley was, and how every man who loved the Sea Valley should go forth and kill the bad Meat-Eaters. And again his song was as fire to us, and we forgot to grumble. âIt was very strange. When Little-Belly caught too many fish, so that it took a great many to sell for a little money, he threw many of the fish back into the sea, so that more money would be paid for what was left. And Three-Legs often let many large fields lie idle so as to get more money for his corn. And the women, making so much money out of shell that much money was needed to buy with, Dog-Tooth stopped the making of money. And the women had no work, so they took the places of the men. I worked on the fish-trap, getting a string of money every five days. But my sister now did my work, getting a string of money for every ten days. The women worked cheaper, and there was less food, and Tiger-Face said we should become guards. Only I could not become a guard because I was lame of one leg and Tiger-Face would not have me. And there were many like me. We were broken men and only fit to beg for work or to take care of the babies while the women worked.â Yellow-Head, too, was made hungry by the recital and broiled a piece of bear-meat on the coals. âBut why didnât you rise up, all of you, and kill Three-Legs and Pig-Jaw and Big-Fat and the rest and get enough to eat?â Afraid-in-the-Dark demanded. âBecause we could not understand,â Long-Beard answered. âThere was too much to think about, and, also, there were the guards sticking spears into us, and Big-Fat talking about God, and the Bug singing new songs. And when any man did think right, and said so, Tiger-Face and the guards got him, and he was tied out to the rocks at low tide so that the rising waters drowned him. âIt was a strange thingâthe money. It was like the Bugâs songs. It seemed all right, but it wasnât, and we were slow to understand. Dog-Tooth began to gather the money in. He put it in a big pile, in a grass house, with guards to watch it day and night. And the more money he piled in the house the dearer money became, so that a man worked a longer time for a string of money than before. Then, too, there was always talk of war with the Meat-Eaters, and Dog-Tooth and Tiger-Face filled many houses with corn, and dried fish, and smoked goat-meat, and cheese. And with the food, piled there in mountains the people had not enough to eat. But what did it matter? Whenever the people grumbled too loudly the Bug sang a new song, and Big-Fat said it was Godâs word that we should kill Meat-Eaters, and Tiger-Face led us over the divide to kill and be killed. I was not good enough to be a guard and lie fat in the sun, but, when we made war, Tiger-Face was glad to take me along. And when we had eaten, all the food stored in the houses we stopped fighting and went back to work to pile up more food.â âThen were you all crazy,â commented Deer-Runner. âThen were we indeed all crazy,â Long-Beard agreed. âIt was strange, all of it. There was Split-Nose. He said everything was wrong. He said it was true that we grew strong by adding our strength together. And he said that, when we first formed the tribe, it was right that the men whose strength hurt the tribe should be shorn of their strengthâmen who bashed their brothersâ heads and stole their brothersâ wives. And now, he said, the tribe was not getting stronger, but was getting weaker, because there were men with another kind of strength that were hurting the tribeâmen who had the strength of the land, like Three-Legs; who had the strength of the fish-trap, like Little-Belly; who had the strength of all the goat-meat, like Pig-Jaw. The thing to do, Split-Nose said, was to shear these men of their evil strength; to make them go to work, all of them, and to let no man eat who did not work. âAnd the Bug sang another song about men like Split-Nose, who wanted to go back, and live in trees. âYet Split-Nose said no; that he did not want to go back, but ahead; that they grew strong only as they added their strength together; and that, if the Fish-Eaters would add their strength to the Meat-Eaters, there would be no more fighting and no more watchers and no more guards, and that, with all men working, there would be so much food that each man would have to work not more than two hours a day. âThen the Bug sang again, and he sang that Split-Nose was lazy, and he sang also the âSong of the Bees.â It was a strange song, and those who listened were made mad, as from the drinking of strong fire-brew. The song was of a swarm of bees, and of a robber wasp who had come in to live with the bees and who was stealing all their honey. The wasp was lazy and told them there was no need to work; also, he told them to make friends with the bears, who were not honey-stealers but only very good friends. And the Bug sang in crooked words, so that those who listened knew that the swarm was the Sea Valley tribe, that the bears were the Meat-Eaters, and that the lazy wasp was Split-Nose. And when the Bug sang that the bees listened to the wasp till the swarm was near to perishing, the people growled and snarled, and when the Bug sang that at last the good bees arose and stung the wasp to death, the people picked up stones from the ground and stoned Split-Nose to death till there was naught to be seen of him but the heap of stones they had flung on top of him. And there were many poor people who worked long and hard and had not enough to eat that helped throw the stones on Split-Nose. âAnd, after the death of Split-Nose, there was but one other man that dared rise up and speak his mind, and that man was Hair-Face. âWhere is the strength of the strong?â he asked. âWe are the strong, all of us, and we are stronger than Dog-Tooth and Tiger-Face and Three-Legs and Pig-Jaw and all the rest who do nothing and eat much and weaken us by the hurt of their strength which is bad strength. Men who are slaves are not strong. If the man who first found the virtue and use of fire had used his strength we would have been his slaves, as we are the slaves to-day of Little-Belly, who found the virtue and use of the fish-trap; and of the men who found the virtue and use of the land, and the goats, and the fire-brew. Before, we lived in trees, my brothers, and no man was safe. But we fight no more with one another. We have added our strength together. Then let us fight no more with the Meat-Eaters. Let us add our strength and their strength together. Then will we be indeed strong. And then we will go out together, the Fish-Eaters and the Meat-Eaters, and we will kill the tigers and the lions and the wolves and the wild dogs, and we will pasture our goats on all the hill-sides and plant our corn and fat roots in all the high mountain valleys. In that day we will be so strong that all the wild animals will flee before us and perish. And nothing will withstand us, for the strength of each man will be the strength of all men in the world.â âSo said Hair-Face, and they killed him, because, they said, he was a wild man and wanted to go back and live in a tree. It was very strange. Whenever a man arose and wanted to go forward all those that stood still said he went backward and should be killed. And the poor people helped stone him, and were fools. We were all fools, except those who were fat and did no work. The fools were called wise, and the wise were stoned. Men who worked did not get enough to eat, and the men who did not work ate too much. âAnd the tribe went on losing strength. The children were weak and sickly. And, because we ate not enough, strange sicknesses came among us and we died like flies. And then the Meat-Eaters came upon us. We had followed Tiger-Face too often over the divide and killed them. And now they came to repay in blood. We were too weak and sick to man the big wall. And they killed us, all of us, except some of the women, which they took away with them. The Bug and I escaped, and I hid in the wildest places, and became a hunter of meat and went hungry no more. I stole a wife from the Meat-Eaters, and went to live in the caves of the high mountains where they could not find me. And we had three sons, and each son stole a wife from the Meat-Eaters. And the rest you know, for are you not the sons of my sons?â âBut the Bug?â queried Deer-Runner. âWhat became of him?â âHe went to live with the Meat-Eaters and to be a singer of songs to the king. He is an old man now, but he sings the same old songs; and, when a man rises up to go forward, he sings that that man is walking backward to live in a tree.â Long-Beard dipped into the bear-carcass and sucked with toothless gums at a fist of suet. âSome day,â he said, wiping his hands on his sides, âall the fools will be dead and then all live men will go forward. The strength of the strong will be theirs, and they will add their strength together, so that, of all the men in the world, not one will fight with another. There will be no guards nor watchers on the walls. And all the hunting animals will be killed, and, as Hair-Face said, all the hill-sides will be pastured with goats and all the high mountain valleys will be planted with corn and fat roots. And all men will be brothers, and no man will lie idle in the sun and be fed by his fellows. And all that will come to pass in the time when the fools are dead, and when there will be no more singers to stand still and sing the âSong of the Bees.â Bees are not men.â SOUTH OF THE SLOT OLD San Francisco, which is the San Francisco of only the other day, the day before the Earthquake, was divided midway by the Slot. The Slot was an iron crack that ran along the centre of Market Street, and from the Slot arose the burr of the ceaseless, endless cable that was hitched at will to the cars it dragged up and down. In truth, there were two slots, but in the quick grammar of the West time was saved by calling them, and much more that they stood for, âThe Slot.â North of the Slot were the theatres, hotels, and shopping district, the banks and the staid, respectable business houses. South of the Slot were the factories, slums, laundries, machine-shops, boiler works, and the abodes of the working class. The Slot was the metaphor that expressed the class cleavage of Society, and no man crossed this metaphor, back and forth, more successfully than Freddie Drummond. He made a practice of living in both worlds, and in both worlds he lived signally well. Freddie Drummond was a professor in the Sociology Department of the University of California, and it was as a professor of sociology that he first crossed over the Slot, lived for six mouths in the great labour-ghetto, and wrote _The Unskilled Labourer_âa book that was hailed everywhere as an able contribution to the literature of progress, and as a splendid reply to the literature of discontent. Politically and economically it was nothing if not orthodox. Presidents of great railway systems bought whole editions of it to give to their employees. The Manufacturersâ Association alone distributed fifty thousand copies of it. In a way, it was almost as immoral as the far-famed and notorious _Message to Garcia_, while in its pernicious preachment of thrift and content it ran _Mr. Wiggs of the Cabbage Patch_ a close second. At first, Freddie Drummond found it monstrously difficult to get along among the working people. He was not used to their ways, and they certainly were not used to his. They were suspicious. He had no antecedents. He could talk of no previous jobs. His hands were soft. His extraordinary politeness was ominous. His first idea of the rÃ´le he would play was that of a free and independent American who chose to work with his hands and no explanations given. But it wouldnât do, as he quickly discovered. At the beginning they accepted him, very provisionally, as a freak. A little later, as he began to know his way about better, he insensibly drifted into the rÃ´le that would workânamely, he was a man who had seen better days, very much better days, but who was down on his luck, though, to be sure, only temporarily. He learned many things, and generalized much and often erroneously, all of which can be found in the pages of _The Unskilled Labourer_. He saved himself, however, after the sane and conservative manner of his kind, by labelling his generalizations as âtentative.â One of his first experiences was in the great Wilmax Cannery, where he was put on piece-work making small packing cases. A box factory supplied the parts, and all Freddie Drummond had to do was to fit the parts into a form and drive in the wire nails with a light hammer. It was not skilled labour, but it was piece-work. The ordinary labourers in the cannery got a dollar and a half per day. Freddie Drummond found the other men on the same job with him jogging along and earning a dollar and seventy-five cents a day. By the third day he was able to earn the same. But he was ambitious. He did not care to jog along and, being unusually able and fit, on the fourth day earned two dollars. The next day, having keyed himself up to an exhausting high-tension, he earned two dollars and a half. His fellow workers favoured him with scowls and black looks, and made remarks, slangily witty and which he did not understand, about sucking up to the boss and pace-making and holding her down, when the rains set in. He was astonished at their malingering on piece-work, generalized about the inherent laziness of the unskilled labourer, and proceeded next day to hammer out three dollarsâ worth of boxes. And that night, coming out of the cannery, he was interviewed by his fellow workmen, who were very angry and incoherently slangy. He failed to comprehend the motive behind their action. The action itself was strenuous. When he refused to ease down his pace and bleated about freedom of contract, independent Americanism, and the dignity of toil, they proceeded to spoil his pace-making ability. It was a fierce battle, for Drummond was a large man and an athlete, but the crowd finally jumped on his ribs, walked on his face, and stamped on his fingers, so that it was only after lying in bed for a week that he was able to get up and look for another job. All of which is duly narrated in that first book of his, in the chapter entitled âThe Tyranny of Labour.â A little later, in another department of the Wilmax Cannery, lumping as a fruit-distributor among the women, he essayed to carry two boxes of fruit at a time, and was promptly reproached by the other fruit-lumpers. It was palpable malingering; but he was there, he decided, not to change conditions, but to observe. So he lumped one box thereafter, and so well did he study the art of shirking that he wrote a special chapter on it, with the last several paragraphs devoted to tentative generalizations. In those six months he worked at many jobs and developed into a very good imitation of a genuine worker. He was a natural linguist, and he kept notebooks, making a scientific study of the workersâ slang or argot, until he could talk quite intelligibly. This language also enabled him more intimately to follow their mental processes, and thereby to gather much data for a projected chapter in some future book which he planned to entitle _Synthesis of Working-Class Psychology_. Before he arose to the surface from that first plunge into the underworld he discovered that he was a good actor and demonstrated the plasticity of his nature. He was himself astonished at his own fluidity. Once having mastered the language and conquered numerous fastidious qualms, he found that he could flow into any nook of working-class life and fit it so snugly as to feel comfortably at home. As he said, in the preface to his second book, _The Toiler_, he endeavoured really to know the working people, and the only possible way to achieve this was to work beside them, eat their food, sleep in their beds, be amused with their amusements, think their thoughts, and feel their feeling. He was not a deep thinker. He had no faith in new theories. All his norms and criteria were conventional. His Thesis on the French Revolution was noteworthy in college annals, not merely for its painstaking and voluminous accuracy, but for the fact that it was the dryest, deadest, most formal, and most orthodox screed ever written on the subject. He was a very reserved man, and his natural inhibition was large in quantity and steel-like in quality. He had but few friends. He was too undemonstrative, too frigid. He had no vices, nor had any one ever discovered any temptations. Tobacco he detested, beer he abhorred, and he was never known to drink anything stronger than an occasional light wine at dinner. When a freshman he had been baptized âIce-Boxâ by his warmer-blooded fellows. As a member of the faculty he was known as âCold-Storage.â He had but one grief, and that was âFreddie.â He had earned it when he played full-back in the âVarsity eleven, and his formal soul had never succeeded in living it down. âFreddieâ he would ever be, except officially, and through nightmare vistas he looked into a future when his world would speak of him as âOld Freddie.â For he was very young to be a doctor of sociology, only twenty-seven, and he looked younger. In appearance and atmosphere he was a strapping big college man, smooth-faced and easy-mannered, clean and simple and wholesome, with a known record of being a splendid athlete and an implied vast possession of cold culture of the inhibited sort. He never talked shop out of class and committee rooms, except later on, when his books showered him with distasteful public notice and he yielded to the extent of reading occasional papers before certain literary and economic societies. He did everything rightâtoo right; and in dress and comportment was inevitably correct. Not that he was a dandy. Far from it. He was a college man, in dress and carriage as like as a pea to the type that of late years is being so generously turned out of our institutions of higher learning. His handshake was satisfyingly strong and stiff. His blue eyes were coldly blue and convincingly sincere. His voice, firm and masculine, clean and crisp of enunciation, was pleasant to the ear. The one drawback to Freddie Drummond was his inhibition. He never unbent. In his football days, the higher the tension of the game, the cooler he grew. He was noted as a boxer, but he was regarded as an automaton, with the inhuman precision of a machine judging distance and timing blows, guarding, blocking, and stalling. He was rarely punished himself, while he rarely punished an opponent. He was too clever and too controlled to permit himself to put a pound more weight into a punch than he intended. With him it was a matter of exercise. It kept him fit. As time went by, Freddie Drummond found himself more frequently crossing the Slot and losing himself in South of Market. His summer and winter holidays were spent there, and, whether it was a week or a week-end, he found the time spent there to be valuable and enjoyable. And there was so much material to be gathered. His third book, _Mass and Master_, became a text-book in the American universities; and almost before he knew it, he was at work on a fourth one, _The Fallacy of the Inefficient_. Somewhere in his make-up there was a strange twist or quirk. Perhaps it was a recoil from his environment and
{'title': 'The Strength of the Strong by Jack London', 'source': 'Project Gutenberg', 'lang': 'en'}