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ever of society’s wants he could supply. If he succeeded in thus earning money, they would have him made as comfortable in prison as possible, and would in no way interfere with his liberty more than was necessary to prevent him from escaping or from becoming more severely indisposed within the prison walls; but they would deduct from his earnings the expenses of his board, lodging, surveillance, and half those of his conviction. If he was too ill to do anything for his support in prison, they would allow him nothing but bread and water, and very little of that. They say that society is foolish in refusing to allow itself to be benefited by a man merely because he has done it harm hitherto, and that objection to the labour of the diseased classes is only protection in another form. It is an attempt to raise the natural price of a commodity by saying that such and such persons, who are able and willing to produce it, shall not do so, whereby every one has to pay more for it. Besides, so long as a man has not been actually killed he is our fellow-creature, though perhaps a very unpleasant one. It is in a great degree the doing of others that he is what he is, or in other words, the society which now condemns him is partly answerable concerning him. They say that there is no fear of any increase of disease under these circumstances; for the loss of liberty, the surveillance, the considerable and compulsory deduction from the prisoner's earnings, the very sparing use of stimulants (of which they would allow but little to any, and none to those who did not earn them), the enforced celibacy, and above all, the loss of reputation among friends, are in their opinion as ample safe-