Life's demand in the twentieth century ...

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Preface

Ever since I had attained the age of discretion I was being interested in social problems. Aside from the fact that the untold series of historical miseries has strained by natural feelings, the sucessive events of my own experiences were further inducing me to penetrate into the depths of the problem with an inborn instinct, as it were.

According to what I had learned from the accurate accounts of my lamented father, in Kerassunde, my hometown, many members of the Ohanesian family (a name about 300 years old) had through their individual dexterity possessed enormous riches, but under the unjust laws of the Turkish government, they were subjected to systematic persecution and condemned to ruin. The same thing happened to the Jamgotchian family, of which my mother was a daughter. The unjust treatment received by both of these families, about which one could write many volumes, had left me without any inheritance.

But supposing we forget the past and consider the results of my mercantile business alone. With the honest use of my natural gifts, within seven years, I had succeeded in securing a fairly good position, which promised a still brighter future ; but the sudden fall of the paper money currency, a false means for obtaining money then, issued by the Turkish government during her war with Russia in 1875, destroyed all my wealth within one year and left me penniless, leaving me only one consolation, that my health and reputation, my real riches, were not robbed, while many of my class were deprived even of these. My father-in-law, Steven Suzenijian of Constantinople, having lost his banking establishment on account of the fall of the paper currency, left no inheritance whatever to my wife.

My most ruinous error in business was, I must confess, by simpleness and lack of the study of the psychology of my countrymen. Thus, supposing everybody honest and trustworthy, I was imposed upon by many, who borrowed and never paid; but finally my sad experience taught and convinced me plainly, that it was the unjust policy of the Government, which was long misleading me, and holding always high the standard of hypocrisy. For it is true that a person is the master of his destiny, yet it is more true that a government controls no less powerfully the fates of those under its authority. Because it is apparent that an intelligent person able to earn 90 per cent, under the laws of New Zealand, can earn only 10 per cent, under the laws of Turkey; or ,if in Turkey 90 per cent, of ignorant persons are devoid of welfare, in the United States, only 10 per cent, do not enjoy prosperity.

Therefore, seeing that the Turkish Government did not inspire any hope of restoration and day by day was approaching to ruin, through its everlasting policy of persecution, plunder, and massacres ; and after many hopeless trials, knowing that I could no longer endure the wrongs I was subjected to, and that Turkey was no right place for me, a lover of .freedom, I decided to hurry from that country, once the Garden of Eden, created for the sons of God, now changed into a hell by the children of Allah.

I wished to find some place where my desires could be fulfilled, but I saw many difficulties projecting before me, since L was neither a tradesman nor a linguist, especially that I was under the heavy responsibility of supporting a big family.

Only through Newspapers I learned of the European and above all American progress, and hoping that for a man desirous to make his fortune by labor there are chances in civilized countries, in 1887 I came to America. Afterwards, however, through my experience here and the detailed study of my environment, was convinced that Europe and America has some bitterness of life.

If we take into consideration the administrative systems of all the powers, we can assuredly confess that advanced nations are controlled far better, as for instance, it is through the license of the constitutional principles of the United States that I am able freely to present my thoughts and feelings to the public, through this work of mine. But I dare to say also that, the republican government of the so-called civilized United States also still has its defects, for, if here are just laws and good customs of which other countries are devoid, on the other hand, in other countries there are such just laws and good manners which the United States lacks ; because the most uncivilized nations also have things worth while imitation. Thus we come to a conclusion that, all the nations have more or less, but not wholly, fair principles but just laws having not been collectively linked into a chain by any country, not a single government, therefore, even the most democratic, has attained the desired state. Therefore, having long witnessed, heard of and felt all the unfairness prevailing in society, I could no longer say "What can I do?" or "How can I write?" or "How can I argue?" or "What do I care?"

Yea, I could not say "What do I care !" as without having any share in public administration I was now attaining old age ; but the bitter trials my entity was for long suffering induced me to serve my fellow-men with my experience of life. W'hen I remembered the famous message of the father of the European revolutions, Montesquieu, "When in a nation it is spoken of the public cause, if everybody should say 'What do I care?' then the public cause is lost," I hated to say "What do I care?" and hastened, by the force of my experience of long years, to warn my like against suffering material martyrdom.

I could not say "How can I write ?" although I am not a writer. Though in the past might obstacles scarcely allowed me to complete a grammar school course and then said, "Hold on, go no further," yet now I was obliged to write so simple and clear, wishing that even the illiterate, is possible, may comprehend my ideas, not caring much for the learned, since they are already masters of letters and literature.

I could not say, "How can I argue?" notwithstanding I sorely lacked power for convincing, since I am not a savant with various degrees. The world has been my university, papers and books my educators, and life experience and self-culture my learning. Thus, armed with the greatest learning, experience, and trained with the science of life, I try to argue, convince, and instruct.

I could not say, after finding the solution of and the remedy for the social problem, "What can I do?", although I felt that I was powerless. But relying on the weakness of my truth-telling pen and encouraged by Victor Hugo's message, "Louis Napoleon has conquered, because he has half a million soldiers and one thousand cannons, but the writer has only his pen and ink-well, together with which he has two forces ; the one is right, which is invincible, and the other is truth, which is immortal. The latter can attack and vanquish, the former, though Napoleon can capture an empire, but he is too weak to conquer conscience," I dare to undertake the huge work of reformation, not minding at all that in the present strong nations and famous millionaires rule all over the world, before whom I am considered powerless and insignificant, and firmly believing that my writing, so simple and original, will attract and influence the reader, and equip him or her with moral training, which in turn will secure the triumph for him at the end of his campaign for right.

I could not say "I have no literary fame whatever, who does listen to me?" because it is not true that fame does not precede but follows a deed? Voltarie has said, "I do not write for the modern generation, but for the posterity." But it is my purpose to write for both present and coming generations. So, having all these points in mind, I begin to write.

The last fourty-five years of my stormy life have strongly impressed upon my mind, that I have been a martyr of bitter realities, that I am not all alone, but millions of human beings are my companions of fate, and that, therefore, it is an imperative demand to create some remedy for the present deplorable situation of mankind.

As every Faithful already has his sacred book teaching him of heavenly glories and life, so also everybody must have the code of his celestial life, which shall teach him of good conduct, wise activity, satisfactory living, security of right, and peaceful life. It is a question only to know that, can that code, by new, original, and feasible methods, legally solve the entangled problems of sociology and economy, peacefully and with the greatest satisfaction possible of at least the majority.

Through my long experience ; forty-five year's study of human affairs, history, natural and social laws affirmed by actual experiments, customs and manners of various nations, and some acceptable remedies suggested by philosophers ; and personal convictions and judgment, I have been able to think out a perfect remedy for all the social evils and to present the public an actual plan for living, a scheme which enables humanity to rise from degradation, which vanquishes poverty, misery, and suffering, a plan for social reformation, which can utterly defeat evil, which is real, simple, and feasible.

I know that uniform happiness can never prevail in society, for there will ever be found persons unable to provide for their needs ; humanity will always experience disappointments, ideals impossible to be realized, calamities, passions, noble or ignoble, always ungratified ; which spiritual sufferings are far more bitter than mere economical miseries. But I believe firmly and sincerely that, it is more than possible, by the methods contained in this plan of mine, to abolish the ninety per cent, of the social and economical evils, and therewith to exterminate most causes of suffering.

Indeed the explanatory and argumentative details showing the actual means for the solution of this most serious problem occupy great volumes, which seem wholly unnecessary. I, however, will try to present my suggestions to the attention of the public, with brief views and proofs from abridged examples.

Perhaps some of my sincere and unreserved thoughts and suggestions will seem daring and apt to upset the conceptions of many, besides, by these I may seem undesirable to many wicked-minded and hypocrite persons or, I may be subjected to severe criticisms; but it is my firm principle not to meddle with individualities, and to lay simply before the public those principles and views of the problem which form my own convictions, and the collective realization of which I believe, will emancipate to mankind from most sufferings. Therefore, sincerely and humbly committing this plan to the attention and judgment of the sound-minded public, I feel great comfort of conscience for the accomplishment of my task, and leave its appreciation and test to the wise judgment and free will of the public.

I said sincerely, because it must not be supposed that this elaborate work of mine is not intended to seek after fame, or some political position, or to serve as a means for making a fortune ; because, having already attained full old age, I have no desire whatever to add celestial enjoyments to my already sufficient fortune, but it is my only wish before my death to present all my feelings and thoughts about human affairs to mankind, and thus to fulfill the demand of my conscience.

The Author.

Brooklyn, N.Y. May 9th, 1910

Contents

Page BOOK I. (Discussion of Social Problems)

Chapter i. Discussion of Social Problems 3

ii. Forms of Government 1 3

in. Causes l 7

iv. Presented Means 2 9

v. Conclusion 36

vi. Remedies 43

BOOK II. (Analysis of Exigencies of Life) Part a. {Country)

Chapter i. Dwelling Place 55

„ 11. Fatherland 60

„ hi. Social Organisation 62

„ iv. Country Organisation 64

„ v. Ownership 90

Part b. (Family)

Chapter i. Household 95

„ 11. Human Kind 98

„ hi. Masculine Sex 100

„ iv. Feminine Sex 101

XI

Page

Chapter v. Puberty 107

vi. Marriage 115

vii. PVee Love 121

viii. Love 123

ix. Remedies of Marriage 144

x. Fecundation 1 52

xi. Divorce 156

xii. Servants 162

Part c. (Education)

Chapter i. Training 164

„ 11. Period of Conception 167

„ iv. „ „ School 180

„ v. „ ,, Dealing 198

„ vt. Suggestions to Young Men 200

vii. „ „ „ Ladies 202

Part d. (Speak and Write)

Chapter i. Language 204

,, in. Current" Publications 215

Part e. (Religion)

Chapter i. Worship 220

„ 11. Conclusion 227

Part f. (Relation)

Chapter i. The Need of Relation 2^2

Part g. (Function)

Page

Chapter i. Discussion 241

„ 11. Earning 258

„ in. Agriculture 276

„ iv. Manufacture 303

„ v. Commerce 332

„ vi. Transportation 393

„ vii. Orders of Labor 421

Part h. (Mode of Life )

Chapter i. Living 428

„ 11. Healtful and Long Life 430

„ in. Diet 444

„ iv. Clothing 478

„ v. House 490

„ vi. Furniture 503

„ vii. Amusements 509

„ viii. Future 525

Part i. (Honor)

Chapter i. Reputation 558

„ 11. Moral Distinction 559

„ hi. Class Distinction 565

„ iv. Political Distinction 567

Part j. (Peace)

Chapter i. Peace 570

„ 11. Natural Enemies 572

„ hi. Brutal Enemies 573

„ iv. Human Enemies 575

Part k. (Charity)

Chapter i. Beneficence 608

" ' XIII

Page Chapter ii. Essentials of Charity 617

hi. Systematization 625

Part l. (Administration)

Chapter i. Introduction 627

„ 11. Legislation 631

„ hi. Principles of Constitution 641

BOOK III. (A New Plan of Constitution)

Chapter i. Constitution 735 hi. Equality 7^7

iv. Taxation 743

v. The Organisation of the Country 746

vi. Organisation of Family 751

vii. Speech 754

viii. Education 756

ix. Statistics 758

x. Migration 759

xi. Function j6i

xii. Living 775 xiii. Administration

779 799

BOOK I. Discussion of Social Problems

CHAPTER I.

DISCUSSION OF SOCIAL PROBLEMS.

HE general belief of the present system is that men live under three irressistible factor:

(a) Supreme Power.

(b) Social Environment.

(c) Individual Capability

By Supreme Power many theologists comprehend divine guidance, prejudicious believers think of good and evil spirits surrounding man from right and left, many wisemen believe it to be the influence of a star with unusual appearance at the time of a person's birth, physiologists understand a change taking place during the formation of the embryo, ignorant persons mean a mere fate ; and so forth. Whatever conception or however odd ideas it may create, we must profess that it is a mystic with unadjusted essence. It is impossible for man to understand what this "Supreme Power" is or how it acts, since every day we witness unexpected calamities, social or individual, shipwrecks, massacres, conflagrations, famines, epidemics, wars, untimely deaths, on sea or land, the punishment of the innocent for no reason or responsibilty, the destruction of enormous wealths, sudden increase of fortunes on account of new inventions or mere luck, talented persons dying in poverty, fools living in full luxury, the coronation of the unworthy, the crucifixion of the leaders of mankind; thus numerous oddities exist in our world the secret of which it is impossible to know in the present at least; but let us not be discouraged; let us hope that science will find some solution in the future.

It is however, within our competency to discuss the social environment and the individual capability, therefore let us analyze them as broadly as possible.

. Why do many suffer and sruggle in vain? This is the deepest and most vital question with all its numerous varieties, which the 95 per cent of all human beings yearn to solve, while if only one out of a thousand persons should think over the problem just as much as he does about his family or business, then, do doubt, the solution would be found.

Indeed every philanthropist person busies himself with the working out of this problem, and those who do not spare any endeavor for the sake of the final solution of it, from whom we are partly benefited, are not wanting; but the question still remains unsolved.

Therefore, I will try, within the limit of my ability for the matter, to analyze it publicly, leaving to the more competent to illustrate the hints which I have not considered or failed to explain.

As a rule it is known to all that the human conduct during long centuries has undergone various changes, yet at all times and even to-day, unfortunately, it has not attained its enviable condition.

This material universe with its wonderful harmony is indeed a suitable environment for the living mankind ; clouds, seas, mountains, fields, in a word, everything seen has, with its special spell, the power to make man happy; but alas men not only are not happy as they should have been, but also the great majority of them are leading sad and miserable lives.

As, a century ago, a French clergyman, Lamennais, said, "In the world everything is not as it should have been ; there are many evils, and many great evils." Those repeating this truth are numberless, history is full of proofs founded upon mean activities of selfish and brutal leaders.

Let us forget, for a while, history, and examine the everyday life of mankind, which since everlasting centuries has been full of tragedies and death. It is true that in the present century deeds of barbarism are less taking place, yet it is also obvious that in our era a most horrible evil, the curse of modern civilization, hypocricy, causes unproportional destruction, like a mighty epidemic.

Wrong, with its many kind of forms greatly spoil man's happiness. Let us consider the following simple fact; in the same family the elder of two brothers, who is naturally stronger, snatches an insignificant object from his young brother's hand, and thus grieves him and spoils his happiness. Is this act of the older brothers the continuance of a wicked instinct? — certainly not; it is a mere custom, for if it is admitted as a natural deed, it can as well be stopped immediately by the mother of the boy. Here wrong is in its primary form, and, being practised in various social functions, in family, business, and civil affairs, it becomes gradually more complex and powerfully ruinous to society.

This miserable condition of mankind has forced back the many kinds of demands of life, and has created many evils. As Tolstoi describes in this real story: "A Gymnazium student whose request for a sum he sorely needed, was rejected by his father, accordingly, acting on the advice of a friend, feigns a bill of 2.50 Roubles to 12.50 Roubles. With this bill the students buy a camera. The storekeeper not being there, his wife receives the feigned bill, without being able to notice its falsehood. When the man comes and discovers this error, he intends to spend it as real money. In fact he succeeds finally in giving it to a wood-seller. After some time, when the latter went to have his bill changed in a hotel, the falsehood of his bill is noticed by the hotel-keeper, and soon the villager is arrested, and he claims that he has not feigned the bill himself, but he had received it from a store-keeper. The shop-keeper, on the other hand, insists that he had never bought anything from the wood-seller, and also succeeds in having his statement affirmed by his bribed janitor. The villager, cheated and grieved as he is, surrenders to whiskey, and finally ruins himself economically, and later becomes a horse-thief. A landlord, who always had treated the villagers fairly, begins to oppress the peasants after one of his horses is stolen. This custom of his causes an uprising, which in turn results in his slaughter. The court condemns the murderers to a death sentence. As for the horse-thief, at last during his engagement in theft, he is caught by the villagers and is killed. One of the leaders in this movement is sent to jail, and later, being released, begins to commit most terrible crimes ; until finally his murder ends his evil conduct." Thus far we see how evil followed by an offense gradually develops and branches off.

After this we see the contrary in another description of Tolstoi : "Evil met innoncence. A murderer drew his knife to attack a weak woman ; but the woman was not afraid, did not shriek, and even did not try to defend herself ; only she beseeched the murderer that he should pity her and not kill her. The crime, however, was committed, and though the old woman was no more, yet the beseeching look of the victim was piercing into the mind of the criminal ; now in his conscience there began a sharp struggle after which the murderer repented and became a really good man ; his forceful nature began to express itself with great energy in good deeds ; the good element in him gathered strength, and so an unusual conflict took place between the evil and good in- him, and finally, good won the glorious triumph." Thus it is seen that in some cases evil may have its beneficial influence or even, at the end, may become good. In his fascinating description of the struggle between good and evil Tolstoi has in mind all the classes of society, as, for instance, in his "War and Peace." Although these narrative considerations lengthen a little the discussion of our problem intended to be analyzed, yet when we meet truths on our way we are obliged to stop and take them into consideration, and afterwards continue our way.

This characteristic of the social problem can, in its simplicity, explain the greatest part of the activities, function, and struggles of mankind; to-day that question with all its intensity controls the destiny of nations. While that problem, during the past century existed merely with the characteristic of a silent struggle, without being able to reveal its own essence ; in the present, when liberty is spreading all over the world, it, that problem, has already begun to appear in the mien of organized struggles — boycottes, strikes, labor organizations and other movements like these — which steadily grow and extend, and which create many serious questions to busy the government of the country.

This problem has taken its existence from the irreconcilable situation and conflict between the laborers and capitalists, and from the unfair distribution of the interests produced through the co-operation of labor and capital.

Among the ancient the capital and the division of labor did not exist; for labor was in its most primitive form, and, demands of life then being very simple, nobody ever think of raising capital. Under these circumstances, the family, village, town, city, and, in most cases, country — all were self-sufficient for long ages ; commerce was yet in its embryoic state. But, the necessities of mankind being increased with the advancing civilization accompanied by aesthetic and artistic progress, the village as well as the country could no longer provide for their complex exigencies and thus international relations took their origin, through which intercourse among various nations began to assist one another and share the products of their labor.

Besides, through the invention of tools and machines, labor being facilitated, products were being multiplied, and thus various industries and arts were created, which in turn increased capital. Credit began to propel all kinds of undertakings ; steam and electricity disposed an inexhaustible supply of energy to human labor, which was now wholly being transformed through new means of labor achieved by science. The invention of engines with most complicated frames gave a mighty impulse to human manufacture. Thus the early trades began to cease ; villages began to pour large multitudes into cities. Then numerous factories were busy in echoing the triumph of manufacture, and legions of laborers began to work day and night to meet the needs of mankind, which are steadily multiplying even beyond the limits of imagination.

Under these conditions not only the primitive trades were to be codemned to stoppage, but also their experts had to leave whatever belonged to the past and keep pace with civilization; because with the division of labor the workman would busy himself with only one process of preparation of any production, which by the co-operation of his fellow-laborers, either in the same or different factories, would be ready for consumption. This system of dividing labor created the restriction of independent life of the laborer, which in turn changed his active life into passive, and made it subject to all sorts of influences and dependent on international relations.

Under present conditions this situation became the source of many evils, which consume the energy and power of many societies and even nations.

Through rivalry in manufacture pays being decreased, and. therefore, the high cost of living being originated, the family was disabled to meet its exigencies, and for this reason the mother of the family was obliged to work in a factory, thus helping her husband in the support of the family ; and later her son and daughter followed their mother's example. Thus the members of the family were collectively struggling along to secure the modest means of their living. Under these circumstances, the family which was already suffering from poverty, for the increased rents of houses, was compelled to shelter in cells scarcely fit to live in, devoid of sufficient light and air ; sanitary amusements and outdoor pleasures being too costly, its members were being surrendered to deteriorating pastimes, drunkenness, gambling, etc.

The insufficiency of air, light, and nourishment is the enemy of health ; sickness bridelessly ravages in a house crowded with people who are devoid of the natural exigencies of life. Children abandoned in such a cell, gradually losing their vitality, become the weak fathers of pale, inefficient, and useless generation ; thus factories and cities become slaughter-houses. This sad situation gradually darkens our way, in which we have to go on. These are followed by moral evils, which ravage more ruthlessly in society ; immorality with all its forms prevails in the masses ; marriage is condemned and looked on as a source of misery, reproduction decreases, the family becomes a nest of corruption, and everything noble and good stops being a factor of inspiration; finally life is accursed and its Creator criticised, since that life does not signify anything else but misery with its broadest sense.

On the other hand, the fortunate share the greatest part of the results of human labor, who live in luxuries and enjoyments, thus their modes of living forming a sharp contrast with those of the sufferer, a contrast unequaled by any other, a contrast between complete misery and fabulous luxury. This contrast has created many social evils, irreconciliable relations, jealousy, hatred, struggles, and all their sordid details.

This is the dim picture of the deplorable moral and economical features of modern society, which is powerful enough to stir up every sensible heart and raise voices of irresistible protest. Therefore it is not possible that philanthropist persons, taking into consideration the human conduct in both the past and the present, should not dread and resent for the fact that men excel wild beasts in brutality.

Has Providence created men to become beasts ? No, not at all ! Though man shows some brutal characteristics, yet, through his high intellect and Divine guidance, he stands infinitely superior to animals, deservedly having the monopoly of enjoying all the pleasures of the world, and with luxuries of all natural exigencies. The sun, which warms the whole world, can also equally warm, light, and therefore, give life to billions of human beings. The Globe is surrounded with plenty of air to breathe and live on. Vast seas and far-extending rivers are full of uncountable fishes, ready and suitable for nourishment. The world has more than necessary water, the best of all drinks, a most convenient agent for washing and cleaning. Enormously vast lands fit for habitation, numerous kinds of fertile soil, limitless fields able to feed a thousand of the world's present population, and numberless cattle — form the inexhaustible wealth of our infinite world.

Now, in a globe like this, replete of all needs and so vast, why the present mankind, composed of less than two billions of human beings, should be deprived and unhappy and the greatest majority be condemned to struggle along during their short lives, and a moments happiness to be followed by an hours unhappiness, and numerous individuals be compelled by the heavy burden of suffering, to devote themselves to malignity or martyrdom?

Those who have studied the secret of the present conduct of mankind know that, men continue evil-doing chiefly for the sake of procuring their exigencies; even well-to-do persons (with a few exceptions) sinfully have attained what they have, if these have not committed serious crimes during their material progress, at least they have lied, feigned and cheated.

Of these four substances — air, water, earth, and light — so vital for men, the three are scarcely subject to quarreling, because every conscious person can, without any exertion or recompensation, enjoy the light and warmth of the sun, breathe as much air as he needs, and have immeasurable water (though in some large cities these are also denied to the public, if not paid for). But the essential point for struggle is land, which is the source of nutrition, clothing, dwelling-place, and furniture ; and men, being unmindful or ignorant of the means of preparation of those things, continue to fight, thus struggling for life instead of living peacefully.

Even conscious and able men often, finding hard to provide for their living with honest employment, have been forced to struggle forever, and scarcely being able to support themselves and their beloved ones with unusual hardships, continue to live in their country as in the field of war, and 90 per cent of their lives ends with unhappiness. And all the trouble in life has been always without the wish and will of the Supreme Power, who created man. the masterpiece of His handyworks, in a wonderfully rich, pleasant and happy environment of nature.