Of Captain Mission and His Crew | Page 2

them, for a Parcel of hen-hearted Numskuls. They villify us, the Scoundrels do, when there is only this Difference, they rob the Poor under the Cover of Law, forsooth, and we plunder the Rich under the Protection of our own Courage._[3]
Bellamy asks the crew of the captured ship to abandon the slavery of working for low wages under severe captains for the complete economic and political equality of life on a pirate ship.
Government on Captain Misson's ship, the Victoire, and in the colony of Libertalia is partially an idealization of the pirate's creed. But two other elements which must be considered are, first, the concept of government in the state of nature, and secondly, the ideal of the socialist utopia. Most political theorists of Defoe's time postulated a state of nature in which man lived either entirely free from government or under loose patriarchal control, from which he was removed either by the invention of money, the discovery of agriculture or by some crime. To a certain extent, Misson's pirate government may be regarded as a stage in the evolution of government. In The Farther Adventures of Robinson Crusoe, Defoe showed how government evolved from the anarchy of the state of nature. Both Crusoe's colony and Libertalia are eventually forced to establish government, private property and criminal laws, but Libertalia, which retains its egalitarian and democratic character, is overthrown by its failure to account for human evil and crime.
A second influence on Captain Misson's ideology is Plutarch's description of the laws of Sparta and Rome. Even during the "Anti- Communist Period" which followed the Glorious Revolution, the well- regulated state of the Lacedemonians remained the norm for Utopias. The influence of Plutarch pervades the biographies in the _General History of the Pyrates._ Lycurgus' laws echo throughout Misson's attacks on luxury and the unequal distribution of wealth, while Plutarch's study of Spartacus, which is mentioned in Defoe's preface, may well have been the model for his hero.
But neither the desire to regain the purity of the state of nature nor an admiration for Spartan simplicity entirely explain Misson's vigorous demand for freedom and his attacks on the corruption of the ruling class. By refusing to fly the pirate flag, Misson dramatizes the growing revolt of the poor against a useless nobility. The crew of the Victoire are, prophetically enough, French. Their aspiration is for a society following the precepts of _la carri��re ouverte aux talents_; their revolt is that of a few courageous men unafraid to engage in the pirate's "war against mankind" while those of lesser courage "dance to the Musick of their Chains."
Defoe's study of Misson is different from the Utopias of More, Bacon or Campanella in so far as there is no discovery of an ideal civilization. Libertalia is a Utopia which reflects a direct reaction to the abuses of the time--abuses of economic, political and religious freedom. Anticipating Beccaria's criticism of the death penalty by almost forty years, Carracioli argues that since man's right to life is inalienable, no government can have the power of capital punishment.[4] Misson's belief in equality is extended to include the negro slaves the Victoire takes at sea as well as the natives of Madagascar. After asking the negroes to join his crew, Misson tells his men that
the Trading for those of our own Species, could never be agreeable to the Eyes of divine Justice: That no Man had Power of the Liberty of another; and while those who profess'd a more enlightened Knowledge of the Deity, sold men like Beasts; they prov'd that their Religion was no more than Crimace...: For his Part he hop'd, he spoke the Sentiments of all his brave Companions, he had not exempted his Neck from the galling Yoak of Slavery, and asserted his own Liberty to enslave others.
Slavery is banished from Misson's ship, and the negroes are schooled in the principles of freedom.
Perhaps the most difficult problem in discussing the principles of Misson and Carracioli is to attempt an explanation of why Defoe, a Presbyterian, should have made his protagonists into deists. Defoe attacks Carracioli's deistic arguments through his narrator, Captain Johnson, who remarks that such ideas are pernicious only to "weak Men who cannot discover their Fallacy." But since similar ideas appear in Robert _Drury's Journal_ published a year later, it may be assumed that the arguments of the deists held a certain fascination for Defoe at this time. Carracioli's deism also has a dramatic function in the story. That on a voyage to Rome a young man like Misson should be converted to deism by a disillusioned "lewd" priest was in harmony with the traditional English belief in the dangers of Italy.[5] That Carracioli should combine the rebellion against organized religion with the revolt against monarchy is indicative of Defoe's keen apprehension of