Instead of a Book/Methods
METHODS.
THE POWER OF PASSIVE RESISTANCE.
[Liberty, October 4, 1884.]
"Edgeworth" makes appeal to me through Lucifer to know how I propose to "starve out Uncle Sam." Light on this subject he would "rather have than roast beef and plum pudding for dinner in "sæculâ sæculorum." It puzzles him to know whether by the clause "resistance to taxation" on the "sphynx head of Liberty on 'God and the State'" I mean that "true Anarchists should advertise their principles by allowing property to be seized by the sheriff and sold at auction, in order by such personal sacrifices to become known to each other as men and women of a common faith, true to that faith in the teeth of their interests and trustworthy for combined action." If I do mean this, he ventures to "doubt the policy of a test which depletes, not that enormous vampire, Uncle Sam, but our own little purses, so needful for our propaganda of ideas, several times a year, distrainment by the sheriff being in many parts of the country practically equivalent to tenfold taxes." If, on the other hand, I have in view a minority capable of "successfully withdrawing the supplies from Uncle Sam's treasury," he would like to inquire "how any minority, however respectable in numbers and intelligence, is to withstand the sheriff backed by the army, and to withhold tribute to the State."
Fair and pertinent questions these, which I take pleasure in answering. In the first place, then, the policy to be pursued by individual and isolated Anarchists is dependent upon circumstances. I, no more than "Edgeworth," believe in any foolish waste of needed material. It is not wise warfare to throw your ammunition to the enemy unless you throw it from the cannon's mouth. But if you can compel the enemy to waste his ammunition by drawing his fire on some thoroughly protected spot; if you can, by annoying and goading and harassing him in all possible ways, drive him to the last resort of stripping bare his tyrannous and invasive purposes and put him in the attitude of a designing villain assailing honest men for purposes of plunder,—there is no better strategy. Let no Anarchist, then, place his property within reach of the sheriff's clutch. But some year, when he feels exceptionally strong and independent, when his conduct can impair no serious personal obligations, when on the whole he would a little rather go to jail than not, and when his property is in such shape that he can successfully conceal it, let him declare to the assessor property of a certain value, and then defy the collector to collect. Or, if he have no property, let him decline to pay his poll tax. The State will then be put to its trumps. Of two things one,—either it will let him alone, and then he will tell his neighbors all about it, resulting the next year in an alarming disposition on their part to keep their own money in their own pockets; or else it will imprison him, and then by the requisite legal processes he will demand and secure all the rights of a civil prisoner and live thus a decently comfortable life until the State shall get tired of supporting him and the increasing number of persons who will follow his example. Unless, indeed, the State, in desperation, shall see fit to make its laws regarding imprisonment for taxes more rigorous, and then, if our Anarchist be a determined man, we shall find out how far a republican government, "deriving its just powers from the consent of the governed," is ready to go to procure that "consent,"—whether it will stop at solitary confinement in a dark cell or join with the Czar of Russia in administering torture by electricity. The farther it shall go the better it will be for Anarchy, as every student of the history of reform well knows. Who can estimate the power for propagandism of a few cases of this kind, backed by a well-organized force of agitators without the prison walls? So much, then, for individual resistance.
But, if individuals can do so much, what shall be said of the enormous and utterly irresistible power of a large and intelligent minority, comprising say one-fifth of the population in any given locality? I conceive that on this point I need do no more than call "Edgeworth's" attention to the wonderfully instructive history of the Land League movement in Ireland, the most potent and instantly effective revolutionary force the world has ever known so long as it stood by its original policy of "Pay No Rent," and which lost nearly all its strength the day it abandoned that policy. "Oh, but it did abandon it?" "Edgeworth" will exclaim. Yes, but why? Because there the peasantry, instead of being an intelligent minority following the lead of principles, were an ignorant, though enthusiastic and earnest, body of men following blindly the lead of unscrupulous politicians like Parnell, who really wanted anything but the abolition of rent, but were willing to temporarily exploit any sentiment or policy that would float them into power and influence. But it was pursued far enough to show that the British government was utterly powerless before it; and it is scarcely too much to say, in my opinion, that, had it been persisted in, there would not to-day be a landlord in Ireland. It is easier to resist taxes in this country than it is to resist rent in Ireland; and such a policy would be as much more potent here than there as the intelligence of the people is greater, providing always that you can enlist in it a sufficient number of earnest and determined men and women. If one-fifth of the people were to resist taxation, it would cost more to collect their taxes, or try to collect them, than the other four-fifths would consent to pay into the treasury. The force needed for this bloodless fight Liberty is slowly but surely recruiting, and sooner or later it will organize for action. Then, Tyranny and Monopoly, down goes your house!
"Passive resistance," said Ferdinand Lassalle, with an obtuseness thoroughly German, "is the resistance which does not resist." Never was there a greater mistake. It is the only resistance which in these days of military discipline resists with any result. There is not a tyrant in the civilized world today who would not do anything in his power to precipitate a bloody revolution rather than see himself confronted by any large fraction of his subjects determined not to obey. An insurrection is easily quelled; but no army is willing or able to train its guns on inoffensive people who do not even gather in the streets but stay at home and stand back on their rights. Neither the ballot nor the bayonet is to play any great part in the coming struggle; passive resistance and, in emergencies, the dynamite bomb in the hands of isolated individuals are the instruments by which the revolutionary force is destined to secure in the last great conflict the people's rights
forever[1] THE IRISH SITUATION IN 1881.
[Liberty, October 29, 1881.]
Ireland's chief danger: the liability of her people—besotted with superstition; trampled on by tyranny; ground into the dust beneath the weight of two despotisms, one religious, the other political; victims, on the one hand, of as cruel a Church and, on the other, of as heartless a State as have ever blackened with ignorance or reddened with blood the records of civilized nations—to forget the wise advice of their cooler leaders, give full vent to the passions which their oppressors are aiming to foment, and rush headlong and blindly into riotous and ruinous revolution.
Ireland's true order: the wonderful Land League, the nearest approach, on a large scale, to perfect Anarchistic organization that the world has yet seen. An immense number of local groups, scattered over large sections of two continents separated by three thousand miles of ocean; each group autonomous, each free; each composed of varying numbers of individuals of all ages, sexes, races, equally autonomous and free; each inspired by a common, central purpose; each supported entirely by voluntary contributions; each obeying its own judgment; each guided in the formation of its judgment and the choice of its conduct by the advice of a central council of picked men, having no power to enforce its orders except that inherent in the convincing logic of the reasons on which the orders are based; all coordinated and federated, with a minimum of machinery and without sacrifice of spontaneity, into a vast working unit, whose unparalleled power makes tyrants tremble and armies of no avail.
Ireland's shortest road to success: no payment of rent now or hereafter; no payment of compulsory taxes now or hereafter; utter disregard of the British parliament and its so-called laws; entire abstention from the polls henceforth; rigorous but non-invasive "boycotting" of deserters, cowards, traitors, and oppressors; vigorous, intelligent, fearless prosecution of the land agitation by voice and pen; passive but stubborn resistance to every offensive act of police or military; and, above all, universal readiness to go to prison, and promptness in filling the places made vacant by those who may be sent to prison. Open revolution, terrorism, and the policy above outlined, which is Liberty, are the three courses from which Ireland now must choose one. Open revolution on the battle-field means sure defeat and another century of misery and oppression; terrorism, though preferable to revolution, means years of demoralizing intrigue, bloody plot, base passion, and terrible revenges,—in short, all the horrors of a long-continued national vendetta, with a doubtful issue at the end; Liberty means certain, unhalting, and comparatively bloodless victory, the dawn of the sun of justice, and perpetual peace and prosperity for a hitherto blighted land.
THE METHOD OF ANARCHY.
[Liberty, June 18, 1887.]
To the editor of the San Francisco People Anarchism is evidently a new and puzzling doctrine. It having been propounded by an Anarchist from a public platform in that city that Anarchism must come about by peaceful methods and that physical force is never justifiable except in self-defence, the People declares that, except physical force, it can see but two methods of settling the labor question: one the voluntary surrender of privileges by the privileged class, which it thinks ridiculous, and the other the ballot, which it rightly describes as another form of force. Therefore the People, supposing itself forced to choose between persuasion, the ballot, and direct physical force, selects the last. If I were forced to the alternative of leaving a question unsettled or attempting one of three ineffectual means of settling it, I think I should leave it unsettled. It would seem the wiser course to accept the situation. But the situation is not so hopeless. There is a fourth method of settling the difficulty, of which the People seems never to have heard,—the method of passive resistance, the most potent weapon ever wielded by man against oppression. Power feeds on its spoils, and dies when its victims refuse to be despoiled. They can't persuade it to death; they can't vote it to death; they can't shoot it to death; but they can always starve it to death. When a determined body of people, sufficiently strong in numbers and force of character to command respect and make it unsafe to imprison them, shall agree to quietly close their doors in the faces of the tax-collector and the rent-collector, and shall, by issuing their own money in defiance of legal prohibition, at the same time cease paying tribute to the money-lord, government, with all the privileges which it grants and the monopolies which it sustains, will go by the board. Does the People think this impracticable? I call its attention, then, to the vast work that was done six years ago in Ireland by the old Irish Land League, in defiance of perhaps the most powerful government on earth, simply by shutting the door in the face of the rent-collector alone. Within a few short months from the inauguration of the "No-Rent" policy landlordry found itself upon the verge of dissolution. It was at its wits' end. Confronted by this intangible power, it knew not what to do. It wanted nothing so much as to madden the stubborn peasantry into becoming an actively belligerent mob which could be mowed down with Gatling guns. But, barring a paltry outbreak here and there, it was impossible to goad the farmers out of their quiescence, and the grip of the landlords grew weaker every day.
"Ah! but the movement failed," I can hear the People reply. Yes, it did fail; and why? Because the peasants were acting, not intelligently in obedience to their wisdom, but blindly in obedience to leaders who betrayed them at the critical moment. Thrown into jail by the government, these leaders, to secure their release, withdrew the "No-Rent Manifesto," which they had issued in the first place not with any intention of freeing the peasants from the burden of an "immoral tax," but simply to make them the tools of their political advancement. Had the people realized the power they were exercising and understood the economic situation, they would not have resumed the payment of rent at Parnell's bidding, and to-day they might have been free. The Anarchists do not propose to repeat their mistake. That is why they are devoting themselves entirely to the inculcation of principles, especially of economic principles. In steadfastly pursuing this course regardless of clamor, they alone are laying a sure foundation for the success of the revolution, though to the People of San Francisco, and to all people who are in such a devil of a hurry that they can't stop to think, they seem to be doing nothing at all.
THEORETICAL METHODS.
[Liberty, July 16, 1887.]
From the raw recruit in the Salvation Army up to the Theoretical Anarchist, none are lacking in "methods" whereby man may be saved. The religious recruit who, perhaps, has just heard of Jesus is filled with sublime faith. In his exuberant optimism earth and heaven seem about to unite, peace is to reign everywhere, and happiness fill every soul. But one thing is lacking,—faith. So he sets out, like Bunyan's Christian, steadfast in purpose to convince the world that the vade mecum of temporal and eternal success is but this one thing: Think as I do, and you will be saved! But, alas! men have listened to the old song for centuries, and heaven has not descended nor earth ascended to supernal bliss. Here, as elsewhere, difference of views is a constant factor. What Proudhon calls "the force of events " has led to wider and wider differentiation of character, and consequently of methods. We will leave the religionist to his theoretical method, and sadly smile as we pass by.
The statesman—from the public minister to the itinerant demagogue—also has a method, a "Morrison's Pill" for all social ills. Having outgrown the delusion of the Fifth Monarchy men, who sought to intersect the parallel lines of religion and politics, keeping one eye on earth and the other wildly staring at the hollow vault that but re-echoed back their loud appeals, the statesman sees but one method,—the ballot! Eureka! let workmen adopt political methods for economic ills, put We, Us & Co. in office, and the problem is solved! But again the constant factor appears; in spite of harangues, preaching, and able editors, men will not think alike. Here and there are those who assert that this mingling of political and economic methods is but a repetition of the former folly.
The Prohibitionists see the world redeemed when all men abjure rum or are unable to obtain it. If they perversely refuse to be virtuous, it is proposed to inject virtue into them. The Socialists of the "orthodox" stripe have been persistent, in season and out of season, in demonstrating to the world that, when their "propaganda" has brought all men to one way of thinking, incompetency will be able to select competency, or capacity, to run the social machine. The Co-operator also turns his little "crank," and, in haste to realize results, gathers himself together and starts a society in the South or West, where he proposes to socialize "Millerism" within the State. But, again, to all these schemes the constant factor remains that the Apostle is only an apostle to the few.
And last, though not least, appears the Theoretical Anarchist, who, while abjuring "systems," still as vociferously asserts the validity of his unpatented "method," whereby the Millennium is to be inaugurated. True, it has failed hitherto,—in Ireland, for instance; but there the "method," not "system," when it came to the test, found that existing political methods had far greater attractions. Strange! but "'twas ever thus," and so it will be again while the State remains. Let us listen and see if we do not catch the old, time-worn cadence, so long familiar to our ears:
"Had the people realized the power they were exercising, and understood the economic situation, they would not have resumed the payment of rent at Parnell's bidding, and to-day they might have been free."
Salvation Army hymn again! "The force of events" within the State will ever lead the attraction of State methods to predominate. The State must go! How? I neither know nor care; I have no patented or unpatented "method" to foist upon a long-suffering community. Let the inevitable come as it will; I can protest then as now. If the "brutal Communists" of Chicago, as Liberty called them, had been more theoretical in their methods, they would not now be lying under the shadow of the gallows for "conspiracy" to resist invasion of individual rights.
In fact, to realize "the method of Anarchy," I am forcibly reminded of an incident which occurred when I risked my life to spread cheap labor over the South. A young lieutenant was sent out with a platoon to make a reconnaissance, and on his march came to a river which was not fordable. Drilled in army methods, he followed his instructions to make a requisition on the quartermaster if he needed anything. "Realizing the power he was exercising and understanding the military situation," he sent in a requisition for a platoon of men eighteen feet high! If he had waited till the water had run by, he might have crossed easily, but then, as now, nature and men remained constant factors.
It is no wonder that Mr. Lum feels sad. I should feel not only sad, but ashamed, if the responsibility of the above article rested on my shoulders. It is such a bundle of absurdities, such a labyrinth of analogies that cross each other at every turn, such an unmethodical mass of errors, that it is impossible to pursue any method in answering it. There is so little about it that is structural or organic that it must be dealt with more or less at random. Perhaps I shall strike in a not altogether wrong direction if I point out to Mr. Lum that the State which he is trying to abolish is not the State as institution, but simply the existing State. He is like the slave who is so utterly destitute of an idea, so thoroughly incapable of a generalization, in short, so entirely and exclusively practical, that he cannot appreciate the remoter fact that his oppression rests upon an almost universal belief in mastership, but can see no further than the concrete master whose lash he feels. If one of his fellows were to reason from the latter back to the former and seek some method of striking at the foundation of the tyranny, this slave would sneer at him, as Mr. Lum sneers at the "Theoretical Anarchist"; but to one of his fellows who should snatch the lash from the master's hand and beat him to death, though with no other thought than of straightway kneeling to another master, this slave would lift his hat, as Mr. Lum "lifted his hat to the thrower of the Chicago bomb." I care as little as Mr. Lum how the State goes, but I insist that it shall really go,—that it shall be abolished, not reformed. That it cannot be abolished until there shall exist some considerable measure and solid weight of absolute and well-grounded disbelief in it as an institution is a truth too nearly axiomatic for demonstration. In the absence of such disbelief the existing State might be destroyed by the blindly rebellious or might fall through its own rottenness, but another would at once arise in its stead. Why should it not, how could it be otherwise, when all believe in the necessity of the State? Now, it is to create this measure and weight of disbelief that the "Theoretical Anarchist" is working. He is not trying, like the religionist, to convert the whole world to his way of thinking by a never-ending series of individual conversions, or, like the politician, Prohibitionist, and Socialist, to get a majority upon his side, or yet, like the Co-operator (whom I am surprised to see cited as "theoretical"), to retire from the busy world to build a play-house in the wilderness; he is simply addressing himself to such persons as are amenable to reason to the end that these may unite and here and now enter upon the work of laying the foundations of Liberty, knowing that, these foundations once laid, the structure must rise upon them, the work of all men's hands, as a matter of economic necessity. This is a work that must be done sooner or later, and the sooner the better. If, as Mr. Lum conceives, the destruction of the existing State by force is inevitable, no fact more than this should incite the "Theoretical Anarchist" to immediately concentrate all his energies upon the work which he has laid out. If ruin is to confront us so soon and surely, all the greater need of seeing to it that Liberty, and not Authority, shall be the architect of the succeeding social structure. If Mr. Lum and his friends, the Communists of Chicago (whose characterization as "brutal" Mr. Lum in the past, when less anxious to score a point against me, has carefully and correctly attributed to "X" instead of to Liberty), had devoted one half the energy to this "theoretical" work that they have expended in preaching the gospel of dynamite and proclaiming "the logic of events," not only would none of them "now be lying under the shadow of the gallows" (the desirability of which position I do not perceive as clearly as Mr. Lum), but very likely there would now be enough "Theoretical Anarchists" to begin some work similar to that which C. T. Fowler is outlining in his luminous Sun. If Mr. Lum can demonstrate the impossibility of creating such a force as this, he will not only knock the bottom out of "Theoretical Anarchism," but he will reduce every species of Socialism to a Utopian dream. But until he can, it will be futile for him to fight "Theoretical Anarchism" with analogies based on such impossibilities as the recruiting of men eighteen feet high. The two methods must be proved equally impossible before the analogy will hold. I have not touched all the weak points, but perhaps I have said enough. At any rate, as Proudhon has been referred to, I cannot close more aptly than with these words from his "What is Property?" "There is one truth of which I am profoundly convinced,—nations live by absolute ideas, not by approximate and partial conceptions; therefore, men are needed who define principles, or at least test them in the fire of controversy. Such is the law,—the idea first, the pure idea, the understanding of the laws of God, the theory: practice follows with slow steps, cautious, attentive to the succession of events; sure to seize, towards this eternal meridian, the indications of supreme reason. The co-operation of theory and practice produces in humanity the realization of order,—the absolute truth. All of us, as long as we live, are called, each in proportion to his strength, to this sublime work. The only duty which it imposes upon us is to refrain from appropriating the truth to ourselves, either by concealing it, or by accommodating it to the temper of the century, or by using it for our own interests."
A SEED PLANTED.
[Liberty, May 26, 1888.]
Time: Thursday, May 17, 7.30 p.m.
Place: Residence of the editor of Liberty, 10 Garfield Ave., Crescent Beach, Revere (a town in the suburbs of Boston).
Dramatis Personæ: Charles F. Fenno, so-called tax-collector of Revere, and the editor of Liberty.
In answer to a knock the editor of Liberty opens his front door, and is accosted by a man whom he never met before, but who proves to be Fenno.
Fenno.—"Does Mr. Tucker live here?"
Editor of Liberty.—"That's my name, sir."
F.—"I came about a poll-tax."
E. of L.—"Well?"
F.—"Well, I came to collect it."
E. of L.—"Do I owe you anything?"
F.—"Why, yes."
E. of L.—"Did I ever agree to pay you anything?"
F.—"Well, no; but you were living here on the first of May last year, and the town taxed you one dollar."
E. of L.—"O ! if isn't a matter of agreement, then?"
F.—"No, it's a matter of compulsion."
E. of L.—"But isn't that rather a mild word for it? I call it robbery."
F.—"Oh, well, you know the law; it says that all persons twenty years of age and upwards who are living in a town on the first day of May—"
E. of L.—"Yes, I know what the law says, but the law is the greatest of all robbers."
F.—"That may be. Anyhow, I want the money."
E. of L. (taking a dollar from his pocket and handing it to Fenno)—"Very well. I know you are stronger than I am, because you have a lot of other robbers at your back, and that you will be able to take this dollar from me if I refuse to hand it to you. If I did not know that you are stronger than I am, I should throw you down the steps. But because I know that you are stronger, I hand you the dollar just as I would hand it to any other highwayman. You have no more right to take it, however, than to enter the house and take everything else you can lay your hands on, and I don't see why you don't do so."
F.—"Have you your tax-bill with you?"
E. of L.—"I never take a receipt for money that is stolen from me."
F.—"Oh, that's it?"
E. of L.—"Yes, that's it."
And the door closed in Fenno's face.
He seemed a harmless and inoffensive individual, entirely ignorant of the outrageous nature of his conduct, and he is wondering yet, I presume, if not consulting with his fellow-citizens, upon what manner of crank it is that lives at No. 10 Garfield Ave., and whether it would not be the part of wisdom to lodge him straightway in a lunatic asylum.
THE "HOME GUARD" HEARD FROM.
[Liberty, June 23, 1888.]
The last issue of the Workmen's Advocate contains the following communication:
To the Workmen's Advocate:
Oh! what a feeling of rapture came over me as I began reading the dialogue between Tucker and Fenno in the last number of Liberty. (Ego Tucker needs no introduction; Fenno is the fiend who came to collect the poll-tax.) My thoughts went back to another age and to distant clime. I thought of John Hampden refusing to pay the ship-tax. I had often asked myself, who will be the leader in this, the struggle of the fourth estate? Where is the man who will dare resist oppression? I thought I was answered. Here! here was the man who would risk all for Liberty! And although she slew him, still would he trust in her!
But softly; as I read further, he takes the big iron dollar from his pocket and gives it to the minion.
Oh, ignominy! Instead of refusing to pay, he indulges in a little billingsgate,—a favorite pastime with him. He pays, and all is over. Our idol is but clay, and we must seek another leader. Is this what Ego Anarchists call "passive resistance"? If it is, it is certainly passive.
Denver, June 5.
When I published the poll-tax interview, I foresaw that it would call out some such rubbish as the above from my Socialistic critics. The fact that timely retreat often saves from defeat seldom saves the retreating soldier from the abuse of the "home guard." The "stay-at-homes" are great worshippers of glory, but are always willing to let others win it. To the man of peace the man who runs is never a hero, although the true soldier may know him for the bravest of the brave. After reading such a criticism as Mr. French's, well may one exclaim with Wilfrid Scawen Blunt: "What men call courage is the least noble thing of which they boast." To my mind there is no such depth of poltroonery as that of the man who does not dare to run. For he has not the real courage to obey his own judgment against that "spook," public opinion, above which his mind is not sufficiently emancipated to rise in scorn. Placed in a situation where, from the choice of one or the other horn of a dilemma, it must follow either that fools will think a man a coward or that wise men will think him a fool, I can conceive of no possible ground for hesitancy in the selection. I know my circumstances better than Mr. French can know them, and I do not permit him to be my judge. When I want glory, I know how to get it. But I am not working for glory. Like the base-ball player who sacrifices his individual record to the success of his club, I am "playing for my team",—that is, I am working for my cause. And I know that, on the whole, it was better for my cause that I should pay my tax this year than that I should refuse to pay it. Is this passive resistance? asks Mr. French. No; it is simply a protest for the purpose of propagandism. Passive resistants, no less than active resistants, have the right to choose when to resist.
Far be it from me to depreciate the services of the Hampdens and the martyrs reverenced by mankind. There are times when the course that such men follow is the best policy, and then their conduct is of the noblest. But there are times also when it is sheer lunacy, and then their conduct is not for sane men to admire. Did Mr. French ever hear of the Charge of the Light Brigade at Balaklava? And does he remember the comment of a military man who witnessed that memorable, that splendid, that insane exploit, fruitful in nothing save the slaughter of half a thousand men: "It is magnificent, but it is not war." The editor of Liberty is engaged in war.
COLONIZATION.
[Liberty, July 26, 1884.]
An excellently written article by E. C. Walker sets forth considerations in favor of isolated communities for reformatory purposes which are forcible and weighty, especially that of preventing, by the avoidance of social ostracism, the constant and serious drain upon the radical forces. Nevertheless, Réclus is right, all things considered. It is just because Mr. Walker's earnest desire for a fair practical test of Anarchistic principles cannot be fulfilled elsewhere than in the very heart of existing industrial and social life that all these community attempts are unwise. Reform communities will either be recruited from the salt of the earth, and then their success will not be taken as conclusive, because it will be said that their principles are applicable only among men and women well-nigh perfect; or, with these elect, will be a large admixture of semi-lunatics among whom, when separated from the great mass of mankind and concentrated by themselves, society will be unendurable, practical work impossible, and Anarchy as chaotic as it is generally supposed to be. But in some large city fairly representative of the varied interests and characteristics of our heterogeneous civilization let a sufficiently large number of earnest and intelligent Anarchists, engaged in nearly all the different trades and professions, combine to carry on their production and distribution on the cost principle and to start a bank through which they can obtain a non-interest-bearing currency for the conduct of their commerce and dispose their steadily accumulating capital in new enterprises, the advantages of this system of affairs being open to all who should choose to offer their patronage,—what would be the result? Why, soon the whole composite population, wise and unwise, good, bad, and indifferent, would become interested in what was going on under their very eyes, more and more of them would actually take part in it, and in a few years, each man reaping the fruit of his labor and no man able to live in idleness on an income from capital, the whole city would become a great hive of Anarchistic workers, prosperous and free individuals. It is such results as this that I look forward to, and it is for the accomplishment of such that I work. Social landscape gardening can come later if it will. It has no interest for me now. I care nothing for any reform that cannot be effected right here in Boston among the every-day people whom I meet upon the streets.
LABOR'S NEW FETICH.
[Liberty, August 23, 1884.]
General Butler's long-expected letter [in acceptance of the nomination for the presidency given him by the labor party] is out at last. The question now is how many it will hoodwink. Among these at least will not be Liberty. Would that as much could be asserted of all who think they believe in Liberty. But the political habit is a clinging one; the fascinations of political warfare seldom altogether lose their charm over those who have once been under its influence; traces of faith in its efficacy still linger in the minds of those who suppose themselves emancipated; the old majority superstition yet taints the reformer's blood, and, in face of the evils that threaten society's life, he appeals to its saving grace with the same curious mixture of doubt and confidence that sometimes leads a wavering and timorous Infidel, when brought face to face with the fancied terrors of death, to re-embrace the theological superstition from which his good sense has once revolted and to declare his belief on the Lord Jesus, lest, as one of them is said to have profanely put it, "there may be, after all, a God, or a Christ, or a Hell, or some damned thing or other." To such as these, then, Butler will look for some of his strength, and not be disappointed.
The audacity of this demagogue's utterances, the fearlessness with which he exposes such shams and frauds and tyrannies as he does not himself champion, the fury of his onslaught on those hypocrites in high places to dislodge whom for his own benefit and glory he himself hypocritically espouses the cause of the people, all tend to fire such radical hearts as have no radical heads to guide them, and accordingly we see on every hand reformers of every stripe, through their press and on their platforms, enlisting in the service of this incarnation of reaction, this personification of absolutism, this total stranger to the principle of Liberty, this unscrupulous plunderer of labor, this servant of the fearful trinity of the people's enemies, being at once an insincere devotee of the Church, a steadfast lover of a mammoth and omnipotent State, and a bloated beneficiary of the exactions of Capital.
The platform announced in his letter is a ridiculous tissue of contradictions and absurdities. Anti-monopoly only in name, it sanctions innumerable monopolies and privileges, and avowedly favors class legislation. As far as it is not nondescript, it is the beginning of State Socialism,—that is, a long step towards the realization of the most gigantic and appalling monopoly ever conceived by the mind of man. One sentence in it, however, commands my approbation: "The laboring man votes for his Fetich, the Democratic party, and the farmer votes for his Fetich, the Republican party, and the result is that both are handed over as captives to the corruptionists and monopolists, whichever side wins. Mark this: the laborers and the people never win!" True, every word of it! But why not go a little farther? Suppose both laborer and farmer vote for their new Fetich, Ben Butler and his party of State Socialism, what will be the result then? Will not both be handed over as captives to a band of corruptionists as much larger and greedier as the reach and resources of the government are made vaster, all in the service and pay, not of a number of distinct and relatively weak monopolies, but of one consolidated monopoly whose rapacity will know no bounds? No doubt about it whatever. Let those who will, then, bow before this idol,—no Anarchistic knee shall bend. We Anarchists have not come for that. We come to shatter Fetiches, not to kneel before them,—no more before Fetich Butler than Fetich Blaine or Fetich Cleveland or Fetich St. John. We are here to let in the light of Liberty upon political superstition, and from that policy can result no captivity to corruption, no subserviency to monopoly, only a world of free laborers controlling the products of their labor and growing richer every day.
If Liberty has a weak-kneed friend who is contemplating a violation of his Anarchistic principles by voting just for once, may these golden words from John Morley's work on "Compromise" recall him to his better self:
A principle, if it be sound, represents one of the larger expediencies. To abandon that for the sake of some seeming expediency of the hour is to sacrifice the greater good for the less on no more creditable ground than that the less is nearer. It is better to wait, and to defer the realization of our ideas until we can realize them fully, than to defraud the future by truncating them, if truncate them we must, in order to secure a partial triumph for them in the immediate present. It is better to bear the burden of impracticableness than to stifle conviction and to pare away principle until it becomes mere hollowness and triviality. What is the sense and what is the morality of postponing the wider utility to the narrower? Nothing is so sure to impoverish an epoch, to deprive conduct of nobleness and character of elevation.
MR. PENTECOST'S BELIEF IN THE BALLOT
[Liberty, January 19, 1889.]
I GREALY admire Hugh O. Pentecost. He is a growing and a fair-minded man. His Twentieth Century, now published weekly in an enlarged form, is doing a useful work. He already accepts Anarchy as an ultimate, and the whole tenor of his writings is leading him on, it seems to me, to a casting-off of his devotion to the single-tax movement and to reforms still more distinctly State Socialistic, and to a direct advocacy of Anarchistic principles and methods. It is because I believe this that I feel like reasoning with him regarding a vital inconsistency in his discourse of January 13 on "Ballots or Bullets?" in which, moreover, the tendency referred to is marked.
After laying it down as a principle that force is never justifiable (and, by the way, I cannot accept so absolute a denial of force as this, though I heartily agree that force is futile in almost all circumstances), he goes on as follows: "If it is not justifiable for the establishment and maintenance of government, neither is it justifiable for the overthrow or modification of government.… The intellectual and moral process of regeneration is slower than force, but it is right; and when the work is thus done, it has the merit of having been done properly and thoroughly." So far, excellent. But mark the next sentence: "The ballot is the people's agency even for correcting its own evils, and it seems to me a social crime to refrain from its use for regenerative purposes until it is absolutely demonstrated that it is a failure as an instrument for freedom."
Now, what is the ballot? It is neither more nor less than a paper representative of the bayonet, the billy, and the bullet. It is a labor-saving device for ascertaining on which side force lies and bowing to the inevitable. The voice of the majority saves bloodshed, but it is no less the arbitrament of force than is the decree of the most absolute of despots backed by the most powerful of armies. Of course it may be claimed that the struggle to attain to the majority involves an incidental use of intellectual and moral processes; but these influences would exert themselves still more powerfully in other channels if there were no such thing as the ballot, and, when used as subsidiary to the ballot, they represent only a striving for the time when physical force can be substituted for them. Reason devoted to politics fights for its own dethronement. The moment the minority becomes the majority, it ceases to reason and persuade, and begins to command and enforce and punish. If this be true,—and I think that Mr. Pentecost will have difficulty in gainsaying it,—it follows that to use the ballot for the modification of government is to use force for the modification of government; which sequence makes it at once evident that Mr. Pentecost in his conclusion pronounces it a social crime to avoid that course which in his premise he declares unjustifiable.
It behooves Mr. Pentecost to examine this charge of inconsistency carefully, for his answer to it must deeply affect his career. If he finds that it is well-founded, the sincerity of his nature will oblige him to abandon all such political measures as the taxation of land values and the government ownership of banks and railroads and devote himself to Anarchism, which offers not only the goal that he seeks, but confines itself to those purely educational methods of reaching it with which he finds himself in sympathy
A PRINCIPLE OF SOCIAL THERAPEUTICS.
[Liberty, January 22, 1887.]
The idea that Anarchy can be inaugurated by force is as fallacious as the idea that it can be sustained by force. Force cannot preserve Anarchy; neither can it bring it. In fact, one of the inevitable influences of the use of force is to postpone Anarchy. The only thing that force can ever do for us is to save us from extinction, to give us a longer lease of life in which to try to secure Anarchy by the only methods that can ever bring it. But this advantage is always purchased at immense cost, and its attainment is always attended by frightful risk. The attempt should be made only when the risk of any other course is greater. When a physician sees that his pa- tient's strength is being exhausted so rapidly by the intensity of his agony that he will die of exhaustion before the medical processes inaugurated have a chance to do their curative work, he administers an opiate. But a good physician is always loth to do so, knowing that one of the influences of the opiate is to interfere with and defeat the medical processes themselves. He never does it except as a choice of evils. It is the same with the use of force, whether of the mob or of the State, upon diseased society ; and not only those who prescribe its indiscriminate use as a sovereign remedy and a permanent tonic, but all who ever propose it as a cure, and even all who would lightly and unnecessarily resort to it, not as a cure, but as an expedient, are social quacks.
THE MORALITY OF TERRORISM.
[Liberty, May 7, 1887.]
E. Belfort Bax has an article on "Legality" in the London Commonweal, which for the most part is by no means bad. He denies the obligation to respect legality as such, and in the light of this denial discusses the policy of terrorism and assassination. Respecting this policy, he declares, as Liberty has frequently declared before him, that it should be used against the oppressors of mankind only when they have succeeded in hopelessly repressing all peaceful methods of agitation. If he had stopped there, all would have been well. But not satisfied with characterizing the policy as inexpedient save under the conditions referred to, he must needs go further and brand it as immoral. Then he becomes ridiculously, weak. He is led to the conclusion that in Russia terrorism is both morally justifiable and expedient; that in Germany, though morally justifiable, it is for various reasons inexpedient; and that in England it is neither morally justifiable nor expedient. Liberty agrees that terrorism is expedient in Russia and inexpedient in Germany and England, but it will be many years older than now before it assumes to set any limit on the right of an invaded individual to choose his own methods of defence.
The invader, whether an individual or a government, forfeits all claim to consideration from the invaded. This truth is independent of the character of the invasion. It makes no difference in what direction the individual finds his freedom arbitrarily limited; he has a right to vindicate it in any case, and he will be justified in vindicating it by whatever means are available. The right to take unoccupied land and cultivate it is as unquestionable as the right to speak one's thoughts, and resistance offered to any violation of the former is no less self-defence than resistance offered to the violation of the latter. In point of morality one is as good as the other. But with freedom of speech it is possible to obtain freedom of the land and all the other freedoms, while without it there is no hope save in terrorism. Hence the expediency—yes, the necessity—of terrorism to obtain the one; hence the uselessness and folly of employing it to obtain the other. So, when Mr. Bax says that the Russian who shall kill the Czar will act wisely, but that the Englishman who should kill Salisbury would act foolishly, he wins Liberty's approval; but when he makes this Russian a saint and this Englishman a knave, this approval must be accompanied by protest.
THE BEAST OF COMMUNISM.
[Liberty, March 27, 1886.]
Henri Rochefort is reported to have said to an interviewer the other day: "Anarchists are merely criminals. They are robbers. They want no government whatever, so that, when they meet you on the street, they can knock you down and rob you." This infamous and libellous charge is a very sweeping one; I only wish that I could honestly meet it with as sweeping a denial. And I can, if I restrict the word Anarchist as it always has been restricted in these columns, and as it ought to be restricted everywhere and always. Confining the word Anarchist so as to include none but those who deny all external authority over the individual, whether that of the present State or that of some industrial collectivity or commune which the future may produce, I can look Henri Rochefort in the face and say: "You lie!" For of all these men I do not recall even one who, in any ordinary sense of the term, can be justly styled a robber.
But unfortunately, in the minds of the people at large, this word Anarchist is not yet thus restricted in meaning. This is due principally to the fact that within a few years the word has been usurped, in the face of all logic and consistency, by a party of Communists who believe in a tyranny worse than any that now exists, who deny to the laborer the individual possession of his product, and who preach to their followers the following doctrine: "Private property is your enemy; it is the beast that is devouring you; all wealth belongs to everybody; take it wherever you can find it; have no scruples about the means of taking it; use dynamite, the dagger, or the torch to take it; kill innocent people to take it; but, at all events, take it." This is the doctrine which they call Anarchy, and this policy they dignify with the name of "propagandism by deed."
Well, it has borne fruit with most horrible fecundity. To be sure, it has gained a large mass of adherents, especially in the Western cities, who are well-meaning men and women, not yet become base enough to practise the theories which they profess to have adopted. But it has also developed, and among its immediate and foremost supporters, a gang of criminals whose deeds for the past two years rival in "pure cussedness" any to be found in the history of crime. Were it not, therefore, that I have first, last, and always repudiated these pseudo-Anarchists and their theories, I should hang my head in shame before Rochefort's charge at having to confess that too many of them are not only robbers, but incendiaries and murderers. But, knowing as I do that no real Anarchist has any part or lot in these infamies, I do not confess the facts with shame, but reiterate them with righteous wrath and indignation, in the interest of my cause, for the protection of its friends, and to save the lives and possessions of any more weak and innocent persons from being wantonly destroyed or stolen by cold-blooded villains parading in the mask of reform.
Yes, the time has come to speak. It is even well-nigh too late. Within the past fortnight a young mother and her baby boy have been burned to death under circumstances which suggest to me the possibility that, had I made this statement sooner, their lives would have been saved; and, as I now write these lines, I fairly shudder at the thought that they may not reach the public and the interested parties before some new holocaust has added to the number of those who have already fallen victims. Others who know the facts, well-meaning editors of leading journals of so-called Communistic Anarchism, may, from a sense of mistaken party fealty, bear longer the fearful responsibility of silence, if they will; for one I will not, cannot. I will take the other responsibility of exposure, which responsibility I personally and entirely assume, although the step is taken after conference upon its wisdom with some of the most trusted and active Anarchists in America.
Now, then, the facts. And they are facts, though I state them generally, without names, dates, or details.
The main fact is this: that for nearly two years a large number of the most active members of the German Group of the international Working People's Association in New York City, and of the Social Revolutionary Club, another German organization in that city, have been persistently engaged in getting money by insuring their property for amounts far in excess of the real value thereof, secretly removing everything that they could, setting fire to the premises, swearing to heavy losses, and exacting corresponding sums from the insurance companies. Explosion of kerosene lamps is usually the device which they employ. Some seven or eight fires, at least, of this sort were set in New York and Brooklyn in 1884 by members of the gang, netting the beneficiaries an aggregate profit of thousands of dollars. In 1885 nearly twenty more were set, with equally profitable results. The record for 1886 has reached six already, if not more. The business has been carried on with the most astonishing audacity. One of these men had his premises insured, fired them, and presented his bill of loss to the company within twenty-four hours after getting his policy, and before the agent had reported the policy to the company. The bill was paid, and a few months later the same fellow, under another name, played the game over again, though not quite so speedily. In one of the fires set in 1885 a woman and two children were burned to death. The two guilty parties in this case were members of the Bohemian Group and are now serving life sentences in prison. Another of the fires was started in a six-story tenement house, endangering the lives of hundreds, but fortunately injuring no one but the incendiary. In one case in 1886 the firemen have saved two women whom they found clinging to their bed-posts in a half-suifocated condition. In another a man, woman, and baby lost their lives. Three members of the gang are now in jail awaiting trial for murdering and robbing an old woman in Jersey City. Two others are in jail under heavy bail and awaiting trial for carrying concealed weapons and assaulting an officer. They were walking arsenals, and were found under circumstances which lead to the suspicion that they were about to perpetrate a robbery, if not a murder. {[nop}} The profits accruing from this "propagandism by deed" are not even used for the benefit of the movement to which the criminals belong, but go to fill their own empty pockets, and are often spent in reckless, riotous living. The guilty parties are growing bolder and bolder, and, anticipating detection ultimately, a dozen or so of them have agreed to commit perjury in order to involve the innocent as accomplices in their crimes. It is their boast that the active Anarchists shall all go to the gallows together.
It is only fair to John Most, editor of the Freiheit, to say that he had nothing to do with originating the plots of these criminals, and for a long time was unaware of what was going on; but it is none the less true that, after he was made aware of these acts, he not only refused to repudiate them, but persisted in retaining as his right-hand men some of the worst of the gang. The facts have been coming to light one by one for some time, and the knowledge of them has been a torture to all decent men who have had any connection with the Communists. Justus Schwab, who is an exceptionally honest man, sickened long ago. He abandoned the business management of the Freiheit, summarily ejected all the criminals from his saloon with a warning not to visit it again, and served notice on his friend Most that he (Most) must entirely sever his connection with the villains or he (Schwab) would sever his connection with him. Thus called upon to choose, Most elected to lose Schwab and keep the criminals as his lieutenants. Perhaps he was too dependent on them to do otherwise. Now Schwab is posted in the Freiheit as a man with whom no Socialist should have anything to do. An erroneous conception of party duty has kept Schwab quiet so far as the public are concerned. I trust he will realize ere long that he cannot truly serve his party in any such way. It is high time that he threw off this yoke of party loyalty and spoke out like a man.
One of the most astonishing features of this abominable business has been the blindness of the police, the press, and the insurance companies. Although in a number of cases the criminals have been detected and arrested, the fact that these men all belong to one or two organizations and are acting in accordance with a course agreed upon has not dawned upon the mind of any detective or reporter, although it is an open secret among the German-speaking Socialists of New York. So far as the authorities or the newspapers have hitherto suspected, each of these offences is simply an isolated case of crime. How vigilantly our lives and possessions are protected by this government of ours! One would think that the interests of the insurance companies would prompt them at least to greater vigilance. But they have been as blind as the rest, and paid this extraordinary series of losses seemingly without a question.
The attempt will doubtless be made in some quarters to vindicate these horrors as so many revolutionary acts. It will fail. Private greed and popular vengeance have nothing in common. Even so rigid a Communistic journal as Le Révolté pointed out some time ago that the Revolution can have no solidarity with thieves. It was one thing to kill the Czar of Russia, it is quite another to kill and rob an innocent old woman; it was one thing for the striking miners of Decazeville to take the life of the superintendent who had entered into a conspiracy with the corporation to reduce the miners' wages in consideration of a percentage, it is a far different thing for lazy, selfish, cowardly brutes to set fire to a tenement house containing hundreds of human beings. There are certain things which circumstances justify; there are certain others which all lofty human instincts condemn. To the latter class belong these deeds of John Host's followers.
John Most has had a great deal to say about the "beast of property." Property as it now exists, backed by legal privilege, is unquestionably a horrible monster, causing untold and universal suffering; but I doubt if it can equal in essential cruelty the act of a father who will insure the lives of his wife and boy and conspire to cause their death that he may fill his pockets with a few paltry dollars. Of such acts as that the Beast of Communism seems to have a monopoly.
In conclusion, I appeal to every honorable newspaper in America to lay these facts before its readers, placing the blame where it belongs and distinguishing the innocent from the guilty. And especially do I address the Anarchistic press. Every Anarchistic journal ought to copy this exposure and send it forth with the stamp of its approval. The cause is entering upon a serious crisis. The malicious and the ignorant will do their utmost to damage it. Much will depend upon the promptness with which good men and true separate themselves from common criminals. He who is not against their crimes is for them.
TIME WILL TELL.
[Liberty, April 17, 1886.]
To the fearful charges of crime made in the last issue of Liberty against the "Communistic Anarchists" of New York and vicinity, John Most makes answer in Freiheit. After exhausting his choice vocabulary of epithets upon myself and parties whom he supposes to be behind me, he says that the press have ignored the charges as foolish; that I could not know that such deeds have been done, because I live in Boston; that the two Bohemians referred to by me did not belong to the Bohemian group; that Schwab left the Freiheit, not to separate himself from crime, but out of cowardice and fear of the police; that he (Most) was never informed that such crimes had been perpetrated; that, if he had been, he would have done nothing about it, because he never meddles with private matters that do not concern the party; and that he has not had criminals for lieutenants. I do not see why he did not add one more to his catalogue of lies by saying either that the crimes alleged by me were never committed, or that they were not committed by members of the organizations which I mentioned. Perhaps he was deterred from this by the memory that he has admitted in the presence of a dozen persons the perpetration of the crimes, and attempted to apologize for or excuse the guilty parties.
I do not propose to bandy words with John Most. It has never been my intention to try these charges, or prove them, in these columns. Sooner or later that will be done elsewhere. But I have nothing to retract. On the contrary, I reiterate all my charges as emphatically as before, and declare that I kept far inside of the horrible truth. Those who know me know that I would not make such charges lightly. I came into possession of certain facts, and I used such of them as I chose in what seemed the wisest way. I have done what I could to save the lives and possessions of unoffending people and to save Anarchy from being smirched by association, even in name, with crime and criminals. The poor fools who choose to attribute my course to jealousy, envy, revenge, or any other petty motive whatsoever, may wag their tongues as they will; I wait for Time to do justice to the firebugs, to their friend, John Most, and to their enemy, myself. And I shall not wait in vain.
{{nop}]
THE FACTS COMING TO LIGHT.
[Liberty, May 22, 1886.]
In a recent editorial, speaking of my accusations against the firebugs, I said: "It has never been my intention to try these charges, or prove them, in these columns. Sooner or later that will be done elsewhere." That I was not talking at random has since been shown by the appearance of a remarkable article in the New York Sun, of May 3, corroborating the charges in a way that defies all answer. After referring to Liberty's exposure and Most's answer thereto, the Sun says:
An attempt to verify Most's denial discloses a peculiar condition of things in Anarchistic circles here. There is internal dissension and discord, or rather there was, for a considerable number of the hundred or so members of the International Working People's Association have withdrawn from it. The cause of the secession lies in the facts which led Liberty to make its charges of incendiarism and rascality. These facts, which have been gleaned after considerable difficulty, show that the leading members of the International Working People's Association have been remarkably unlucky men. Taken in connection with Most's extraordinary doctrines, the curious fires from which these gentlemen have suffered are interesting. They have all originated in the upsetting, breaking, or exploding of kerosene oil lamps, and have resulted in more or less damage to the property of others than Anarchists, and in the collection of more or less insurance money each time by the persons in whose apartments the fires occurred.
Before taking up these occurrences in detail, it will be interesting to review rapidly various events in the past few years that may tend to throw light upon the German revolutionists of America.
After this historical review, the Sun describes the mechanical devices for carrying on "propaganda by deed," according to the instructions laid down by John Most in his pamphlet, "Revolutionary War Science," and proceeds as follows:
It is by no means asserted that Mr. Most has himself put into practical use any of his destructive devices, or even that his friends and followers have done so, but certain it is that the idea of "propaganda by deed" was received by several members of the International Working People's Association with enthusiasm. Earnest and eloquent in seconding and advocating Most's doctrines were Comrades J. C. Panzenbeck and Joseph Kaiser. These two are frequently mentioned in Freiheit as having partaken in the public discussions of the association, as well as having made set addresses on revolutionary topics. Among the radical Socialists of the city they are known as having extremely "radical" views upon their relation to society. Others who listened with marked attention to the seductive doctrine were Comrades Fritz C. Schaar, Wilhelm Scharff, Carl Heusler, Otto Nicolai, Hermann Wabnitz, Adolph Kramer, and Comrades Nolle, Weber, Kubitsch, and Beck. Some of these, as Schaar and Kubitsch and Beck, are acknowledged as members in Freiheit; the others are well known as frequenters of the meetings now held in Coburger Hall, Stanton street, but formerly in a hall on Bond street, and in various other places where the association met to hear Most's harangues. Quiet inquiries in various quarters elicited the invariable response that all these men were Most's associates and members of either the International Working People's Association or the Social Revolutionary Club.
On the evening of May 14, 1883, Comrade Joseph Kaiser was so unfortunate as to suffer the ravages of a fire in his tenement at 432 East Fourteenth street. The fourth floor of this building was occupied by Adolph Kramer as a dwelling. Kaiser lived on the third floor, where the fire originated, owing, according to the story told to the firemen, to Mrs. Kaiser's accidentally letting a kerosene lamp fall. The building was damaged to the extent of $250. Mr. Kaiser's furniture naturally suffered some injury,—$25 worth, say the official records of the Fire Department. The insurance company which took the risk on the property, however, thought differently, and settled with the agitator for $278.68. The amount of the policy was $300, and it is a piece of good fortune that Mr. Kaiser had managed to secure the policy on May 7, a week preceding the calamity.
On November 27 John Charles Panzenbeck was then living at 406 East Sixty-third street. He or some resident of the building told the firemen that a picture fell from its place on the wall and knocked over a kerosene oil lamp. At any rate, the fire resulting from this or some other cause damaged the house to the extent of $1,000, but Caroline Yost, the owner, was amply insured. The contents of Panzenbeck's suite on the third floor were injured to the amount of several hundred dollars, he said. Some time in the first part of the month he had luckily taken out a policy for $700, and was paid nearly that amount as indemnity. Other tenants in the house lost from $50 to $100 each.
On the 2gth of December, 1884, Wilhelm Scharff applied to one of the greatest companies in the city for a policy upon worldly goods contained in the fourth floor tenement of 400 East Fifty-ninth street. His application was successful, and after the lapse of a few days he found himself the holder of a document securing him against loss by fire to the extent of $500. This was peculiarly fortunate; for, in the evening of January 5, 1885, six days after his application, a kerosene lamp upset in his apartments and fire broke out. The damage to the building, owned by John D. Hines, was not over $200. The record maker of the Fire Department thought Scharff's furniture was not injured over $200 worth, but the insurance company nevertheless were induced to settle for $456.25. An interesting feature of this case was that, when Scharff presented his bill of losses at the headquarters of the company, the day after the fire, his policy had not been registered. The money, however, was paid over.
Some time in this same year Carl Heusler, Social Democrat, established a small fancy-goods store at 137 Ludlow street. The building is a six-story tenement house, and was occupied in all apartments. On the evening of June 5, Mr. and Mrs. Heusler, after shutting up shop, entertained a few friends in the room back of the store. These people were Joseph Kaiser and his wife Mary, who lived at the time at 65 Walton street, Brooklyn; Hermann Wabnitz of 61 East Eleventh street, Carl Baum of 98 Avenue B, and Otto Nicolai, the engineer of St. Charles Hotel. Shortly after nine o'clock a kerosene oil lamp exploded, and besides damaging the property caused severe but not dangerous injuries to the little party. No one else in the building was hurt, though great exitement prevailed, and the fire was soon extinguished. Heusler's goods were insured, and a collection of upward of $300 was made from the company. Most of the unfortunate persons present, however, had to pass two or three weeks in the hospital, some going to Bellevue, others to the New York Hospital. Heusler had but recently stocked up his store, and did not resume business after this unfortunate event.
Long before this the International Working People's Association had suffered several secessions. Certain of the members became suspicious of their comrades, and preferred to withdraw from association with them. The seceders are one and all exceedingly reticent on the subject, and it was difficult to obtain information from them. This much, however, is certain: It was frequently asserted among the habitués of saloons where the advanced Socialists are in the habit of congregating that accidents to kerosene lamps were sometimes arranged with great skill; that the comrades were shrewd and successful in their onslaughts on capitalistic society. It was even asserted that the injuries received by the party in Heusler's back room were due to the premature appearance of the fire fiend, owing to carelessness in handling the materials or ignorance of the teachings of Kriegswissenschaft.
But these are not the only fires that have visited the agitators. On February 1, 1885, Adolph Kramer took possession of a tenement at 157 Ellery street, Brooklyn, in the house owned and in part occupied by Frederick Stuft. At ten o'clock in the evening of February 9 a kerosene oil lamp broke in his apartments, and an interesting conflagration was the result. Stuft's house was seriously damaged, over $300 worth, he says, and Kramer's furniture and belongings to an unknown amount. Mr. Kramer was paid $300 by the insurance company. It was not, however, until Kramer had been prosecuted ineffectually on a charge of incendiarism that he collected from the company.
In the autumn of the same year a similar accident happened in the tenement of a house on Clinton avenue, West Hoboken, occupied by Fritz C. Schaar. The house, owned by Mr. William Murphy, was so badly damaged that only the walls remained intact. Mr. Schaar was fortunately insured.
Mr. Murphy, owner, noted the fact that, when he arrived at the scene, the only thing burning was a bed, and that a strong odor of kerosene pervaded the entire building. But the odor may have been caused entirely by the lamp, and the lamp might have been placed accidentally near the bed before it broke.
Another unfortunate Anarchist was Louis Weber, who lived at 84 Avenue A. The lamp exploded in his tenement at 7.53 o'clock in the evening of November 30 last. His furniture was insured for $600.
Not long ago Wilhelnn Scharff and Carl Wilmund were arrested for carrying concealed weapons with felonious intent. The circumstances are well known, although Scharff was then travelling under the alias Schliman, and was convicted under that name. He is at the penitentiary on Blackwell's Island, and Wilmund was sent to State prison for three and a half years by Recorder Smyth on Monday last. It may be remembered that a letter was found upon Wilmund in which he addressed himself to Most, offering his services in the cause of propaganda by deed.
The flaxen-haired Justus Schwab was approached. The reticence of this reformer is well known, and in this instance he preserved his character. "I would rather have nothing further to say," remarked Mr. Schwab to the reporter; "you know how it is yourself?" {nop}} "But would you explain upon what grounds you ejected Wilhelm Scharff, alias Schliman, Adolph Kramer, and Joseph Kaiser from your saloon, and forbade their return?"
The muscular German drew himself up to his full height, and exclaimed sharply: "Where did you get those names?"
"From the official records of the Fire Department," replied the reporter.
The answer apparently failed to satisfy Mr. Schwab. However, he said:
"I turned them out because I had good reason to believe that they were immoral men, and that is reason enough for me."
An interesting interview was obtained with a young mechanic who is conversant with these affairs. He suggested a way in which such fires as have occurred might have been set, had the occupants so desired.
"They might take a lamp, filled with oil," he said, "and securely plug up the passage on the side of the burner intended for the escape of gases. Then, if the lamp be lighted and a candle placed so that the candle flame touches the oil chamber, gases will be quickly generated that, having no means of escape, will soon break the lamp and cause a fire. If the materials are skilfully placed, the breaking lamp will be sure to tip the candle off the table, so that its agency will not be suspected. This method may be made more sure by saturating strips of cloth with benzine and laying them from a point near the lamp to inflammable material elsewhere in the room. Benzine leaves no trace, and its fire-conducting qualities are so powerful that an experiment of this kind is perfectly sure of success. But if the parties at work are careless in handling the benzine, a conflagration may take place prematurely, and somebody will get hurt."
The article from the Sun, although it does not tell one-half the truth or the worst half, is a collation of names, dates, facts, and figures from official records sufficient to convince every fair-minded person that I told the truth about the scoundrels who are practising the precepts of John Most. They were sifted from an immense mass of material by weeks of tireless investigation pursued under great difficulties, and the writer would have been able to make his exposure much more complete had he not been hampered by the officials of the police and fire departments of New York, whose jealousy and pique at being outdone, and at the incidental revelation of their own stupidity, incompetence, and negligence, know no bounds. The work that he succeeded in doing, however, has thoroughly scared the firebugs, and they will probably discontinue their hellish practices. If not, the first attempt to renew them will be met by prompt and vigorous exposure. The charge made by Freiheit that Moritz Bachmann wrote the Sun article for money is utterly unfounded. It was written by a professional journalist not identified with the Anarchistic movement, and no one but himself received any pay for it or for the facts contained in it. Host's answer to the Sun is ridiculous and inadequate in the extreme. He says that he does not know whether the statements are true, and that, whether true or not, he does not know who the men mentioned are. Now, the greater number of these men have been mentioned in Freiheit as comrades from ten to fifty times each, and by a singular coincidence, in the very next column to that containing this audacious assertion, Panzenbeck, one of the first of the firebugs, is credited with a certain sum of money among the cash receipts. Most then asks, with characteristic assurance, if it is to be expected that Anarchists' houses will never take fire, and suggests the advisability of preparing a list of such capitalists' houses as have been burned. It will be time enough for Most to talk about this when he can find a society of one hundred capitalists even ten of whom (to say nothing of fifteen or twenty) have been so unfortunate as to lose their property by separate fires within a period of three years, and so prudent as in each case to take out an insurance policy somewhere from a week to a year before the occurrence of the calamity. And even then, would the fact that he could fasten such crimes upon the capitalists excuse the Communists for doing likewise?
LIBERTY AND VIOLENCE.
[Liberty, May 22, 1886.]
The recent bomb-throwing at Chicago opens the whole question of the advisability of armed revolution. The right to resist oppression by violence is beyond doubt; it is only the policy of exercising this right that Anarchists at this juncture have to consider. In Liberty's view but one thing can justify its exercise on any large scale,—namely, the denial of free thought, free speech, and a free press. Even then its exercise would be unwise unless suppression were enforced so stringently that all other means of throwing it off had become hopeless. Bloodshed in itself is pure loss. When we must have freedom of agitation, and when nothing but bloodshed will secure it, then bloodshed is wise. But it must be remembered that it can never accomplish the Social Revolution proper; that that can never be accomplished except by means of agitation, investigation, experiment, and passive resistance; and that, after all the bloodshed, we shall be exactly where we were before, except in our possession of the power to use these means.
One thing the Chicago bomb-thrower established emphatically,—the superiority of dynamite to the Winchester rifle. No riot has occurred in this country in which so many policemen were killed and wounded at one time as by this single bomb; at least, so I am informed. As a true terrorist, the bomb-thrower made but one mistake,—in choosing a time when a crowd of working people were gathered upon whom the police could wreak their vengeance. If it becomes necessary to vindicate free speech by force, the work will have to consist of a series of acts of individual dynamiters. The days of armed revolution have gone by. It is too easily put down. On this point I may quote an instructive extract from a private letter written to me by Dr. Joseph H. Swain, of San Francisco, a few days before the Chicago troubles broke out:
For two or three weeks we have had labor orators from Oregon, Washington Territory, Colorado, Kansas, etc. They tell us that we are behind. In the places named labor societies are being organized and armed with Winchester rifles, while, as one of the fire-eaters said, we of San Francisco are not prepared to even lift a toothpick in a contest with capital. They claim there are many men already prepared for the coming conflict, and in Denver many women,—I think seventy,—all of whom are expert riflemen. They are urging the Socialists here to do the same. There is a good deal of secrecy. Some time ago it was said that the Knights of Labor Executive Committee ordered the local bodies to cease adding members or to go slow, the reason given being that men were joining before they understood the objects of the order. I think it was because revolutionists were joining. These men say that the Knights in the above States are Socialists. 1 think the trouble on the Gould line was caused by these revolutionary Knights. Powderly sees they are likely to swamp the order. Powderly is a good fellow, but doesn't understand the labor problem. He thinks the Knights could make money running Gould's railroad. One orator said revolutions started in conservative reform bodies, but soon the radicals took them out of their hands. The Socialists would do the same with this movement of the Knights. He said the Anarchists in Chicago were pretty good fellows. They predict an uprising within a year. I think there is great activity among these advocates of armed resistance. Their statement is that they must be armed to command the respect of the capitalists and to prevent an attack. Like Grant, they will have peace if they have to fight for it,—the peace of Warsaw. Which means, if they are armed, they can seize a railroad, and the owners won't dare to resist. As one speaker from Kansas said last night, the strikers had a right to prevent others from taking their places, for they had acquired a labor title to the road,—i.e., were owners as well as the capitalists. He did not use the term labor title, but that was the idea. Of course, then, they will justify themselves in seizing the railroad, their property. If a conflict is precipitated it will be a severe blow to Liberty, and the fellows will find what fools they are, or were. They forget that it is brains, skill, long training, knowledge, and natural fitness that win in a contest of arms; that the men so qualified are in the service of capital, and that they will lead other working-men against these undisciplined bodies, so that workingmen will shoot down each other. Fatal error, to think they can intimidate the capitalists, who are mostly men of courage and superior to the masses, and as sincere in their opinions as to their rights to the property they control. Then, the rebels will be in small bodies and unable to concentrate, for the authorities will hold the depots and use trains, if they are run at all, to concentrate troops at given points, which the rebels will be unable to reach. This will afford the capitalists an excuse for a strong government, and progress will be retarded. The net gain will be money in the pockets of manufacturers of guns and other war munitions, and a strong government, with loss incalculable to the workers, who will lose some of the liberty they now have, and have to pay the cost of the war. If I could control the men in all these labor organizations, I could, without even lifting a toothpick other than to write with it, in a perfectly quiet way, bring capital to its knees ; or, if I thought it just and wise, force proprietors to sell their property at cost, or less. A resort to arms is suicidal to the side that initiates it. Moral force once clearly perceived as a social principle will be found to yield inexhaustible working power to defend natural rights. The simplicity of the thing is so apparent when you once strike a true lead that all brute force would cease. What a glorious chance the Irish had to rid themselves of landlords and politicians! Had the no-rent policy been adhered to one year, the landlords would have been beggared. The price of land would have been discovered to have its only basis in monopoly, seizure, legal title. One such success would have opened the eyes of all civilized men to the weakness of brute force in a contest with moral force, and would have shown the ease with which governments could be rendered powerless. What a fraud and shadow they are, terrible only to childish men! If there were a God, he would never forgive Parnell and the priests for furling the no-rent banner. If we could get but one such illustration of passive resistance on a large scale, Anarchy would be an accomplished fact.
I can add nothing to these wise words, nor can I make plainer their valuable lesson.
Leaving now our consideration of the actual throwing of the bomb, surrounding which, as I said, there is some doubt, let us glance a moment at what has happened since, regarding which there can be no doubt. The conduct during the last fortnight of the police, the courts, the pulpit, and the press, including many of the labor organs themselves, has been shameful in the extreme. Mammon's priests have foamed at the mouth; the servants of Plutus who sit in editorial chairs have frothed at the point of the pen; the stalwart graduates of the slums who are licensed and paid to swing shillalahs over the heads of unoffending citizens have shrieked for vengeance; and wearers of judicial ermine on which there is room for no new spots have virtually declared their determination to know no bounds of right, mercy, or decency in dealing with any Anarchist who may be brought before them. Spies and Fielden have been arrested and held for murder, though they are not known to have done anything worse than to speak their minds; nearly every one in Chicago who has dared to avow himself an Anarchist has been clapped into jail, and those who reach that haven without a broken head deem themselves peculiarly fortunat; houses have been broken into and searched by wholesale; the Arbeiter Zeitung and the Alarm, and, for aught I know, the Budoucnost, have been suppressed without a shadow of natural or legal right; to be a German is to be looked upon with suspicion, and to be a Pole or Bohemian is to be afraid to show one's head; and it has become exceedingly unsafe for the most respectable of men to stand upon the streets of Chicago and question the superiority of existing social and political systems to the Utopia of Sir Thomas More. Talk about the Communists being madmen! The authorities and their mouthpieces are the real madmen now. One would think that the throwing of this bomb was the first act of violence ever committed under the sun. These lunatics seem to forget that they are the representatives and champions of a standing régime of violence,—a régime which is a perpetual menace levelled at every one who dares to claim his liberty; a régime which ties the hands of laborers while a band of licensed robbers called capitalists pick their pockets. How can they expect aught but violence from their victims? The fact is, there are two ways of inciting the suffering classes to violence: one is that of the so-called revolutionists, who directly advise them to use force; the other, and by far the more dangerous, is that of the so-called friends of order who try to leave them no other hope than force. These two parties, though outwardly opposed, really play into each other's hands, to the damage of the real revolutionists and the real friends of order, who know that force settles nothing, and that no question is ever settled until it is settled right. Just as truly as Liberty is the mother of order, is the State the mother of violence.
CONVICTED BY A PACKED JURY.
[Liberty, September 28, 1886.]
Unjust as the Chicago verdict was, the trial brought out certain facts regarding Illinois juries by which other communities might profit and at which Lysander Spooner must rejoice. In his great work, now out of print, "Trial by Jury," Mr. Spooner shows how the practice regarding jury trial has been turned by usurpation from the original theory, until it has lost altogether the three features that made it most potent as a safeguard of individual liberty. These three features were: 1, that the jury must be chosen by lot from a wheel containing the names of the whole body of citizens of the vicinity, instead of from a selected panel; 2, that it must be judge, not only of the facts, but of the law and the justice of the law; 3, that it must decide, not only the guilt or innocence of the accused, but, in case of guilt, the nature and severity of the penalty.
It appears from the charge of Judge Gary to the jury in the trial at Chicago that Illinois law has restored, nearly, if not quite intact, the second and third of these features. Said the judge:
If the accused, or any of them, are found guilty by the jury, they shall fix the punishment by their verdict.
And further:
The jury in a criminal case are, by the statutes of Illinois, made judges of the law and the evidence, and under these statutes it is the duty of the jury, after hearing the arguments of the counsel and the instructions of the court, to act upon the law and facts according to their best judgment of such law and such facts. The jury are the judges of the law and the facts, and you, as jurors, have a right to disregard the instructions of the court, provided you, upon your oaths, can say that you believe you know the law better than the court.
It is evident that in the hands of an unprejudiced jury endowed with such powers as these the life and liberty of a person unjustly accused would be well-nigh secure. The trouble in Chicago was the prejudice of the jury. And this jury was made up wholly of prejudiced men, simply because the first of the three safeguards referred to was not restored along with the second and third. If the twelve men composing it, instead of being sifted from a selected panel by a method of examination that enables the prosecution to practically pack the jury, had been chosen by lot from all the citizens of Chicago, there would have been a large percentage of workingmen among them, some or all of whom would undoubtedly have seen to it that no such fate was meted out to the eight prisoners as that under the awful shadow of which they now rest. But, as it was, the whole twelve men were men whose sympathies and interests ranged them on the side of capital and privilege, and they were determined from the start to hang the men who had questioned the sacred prerogatives of constituted power. It is needless to say that the State will never sound its own death-knell by restoring the safeguard that is still lacking, and that it never will be restored until the people themselves restore it by boycotting the State.
WHY EXPECT JUSTICE FROM THE STATE?
[Liberty, September 18, 1886.]
Charles T. Fowler has written and Lucifer has published a very able article showing that the prosecution at Chicago was a prosecution of opinion and not of criminality, that the verdict was a verdict against Anarchy and not against bomb-throwing, and that the offence for which the victims are to be punished was not actual, but purely constructive. Setting aside the doubtless manufactured but certainly direct evidence put forward by the prosecution, of the man who swore that he saw Spies light the fuse and hand the bomb to Schnaubelt, and that then Schnaubelt threw it, Mr. Fowler's position is a sound one. Sound also is the position taken by "O," that the convictions were secured by a trick of the detectives. Sound also is my own position, that the convictions would have been impossible without a packed jury.
But, sound as all these positions are, what do they amount to? Something, perhaps, as so many instances of the infernalisms practised by the State; but nothing more. If urged in the hope that the State will ever do better, they are futile in the extreme. Is not the State an infernal institution? Why expect from it, then, anything but infernalisms? "Let the people of Chicago," says Mr. Fowler, "learn that there is no such thing as the crime of incendiary speech.… Then they will no longer prosecute Anarchy or persecute Anarchists, but hunt up the man who threw the bomb."
It is evident that Mr. Fowler here uses "the people of Chicago" as one with the State, because it is the State which is prosecuting Anarchy. But why should the State "hunt up the man who threw the bomb?" Why should it do anything in this matter but prosecute Anarchy? Is not Anarchy its deadliest foe? Is it to be expected that the State will pay heed to anything but its own existence and prosperity? No whining, then! Let us not complain of the injustice practised by the State, except we do so for the sole purpose of exhibiting it to the people in its enormity and determining them to throw off its tyrannical yoke. One of the wisest comments that have been made upon the verdict is that of Louis Lingg, the maker of most of the bombs so prevalent in Chicago and the youngest of the convicted men. He is reported to have said, after the verdict, something like this:
"There is no reason to complain. Had I been in the judge's place and he in mine, I would have sent him to the gallows inside of twenty-four hours." The attitude of this brave Bohemian boy is superior to that of his older comrades. Louis Lingg understands the situation. He knows that Anarchy has challenged the State. He knows that the State has picked up the gauntlet. He knows that it is a duel to the death.
Both Lingg and his comrades, however, are fatally weak in that they do not really represent Anarchy. They have challenged in Anarchy's name, but to institute and secure one of the most revolting of Archies,—the Archy of compulsory Communism. They propose to win and uphold it by methods the most cruel and bloody. The strength of a righteous cause against tyranny lies in the fact that, as long as it remains itself innocent of offence, its persecution will bring it popular sympathy and aid. The so-called Anarchists of Chicago, by making their cause unrighteous, by announcing their readiness to commit any offences, however enormous, and by standing on a platform of Communistic tyranny, have cast aside this strength, alienated this popular sympathy for injured liberty, and thrown it upon the side of the enemy, And what is worse, by adopting the name of the real friends of Liberty and thus confusing the popular mind as to the character of Anarchy, they perhaps have made it possible for the enemy to carry out, sustained by popular sanction, what it dared not before attempt, from fear of popular rebellion,—the immediate suppression of the true Anarchists, who pursue Liberty as an end through Liberty as a means. If we could have gone on in our own way, we should have grown stronger and stronger, until the State would have had to face the alternative of frank surrender on the one hand, or, on the other, death in the last ditch through sacrificing popular support by assuming the offensive against innocent autonomists. As it is, the road to our sure triumph will probably be a much harder one to travel.
But what of the terrible predicament, it will be asked, in which these men who have injured our cause now find themselves? The answer is ready. They are of the noble few who, however mistaken as to the way of obtaining it, desire universal human comfort and for it are willing to cast their lives into the balance; we will snatch them, therefore, from the jaws of the wild beast, if we consistently can. To that end everything shall be done short of treason to our cause. But there we stop. If we cannot save these men except by resorting to their own erroneous methods and thus indefinitely postponing the objects we have in view, then the wild beast must have its prey. Nothing requires us to sacrifice that which is dearest to us to save misguided men from consequences which we did nothing to bring upon them. Those who think this cruelty may make the most of it. "Call me brute, call me coward, call me "kid-gloved Anarchist," call me what you will, I stand to my post. I have yet to learn that it is any man's duty to sustain his reputation for bravery at the cost of his loyalty to truth. By my attitude upon that day—which, if its coming was inevitable, will come the sooner now—when I in turn shall find myself at close quarters with the wild beast, I consent to have my courage judged. For that day I wait. And while I wait I work.
THE LESSON OF THE HOUR.
[Liberty, September 24, 1887.]
Unlike some of my friends, I have never entertained any hope that the supreme court of Illinois would overturn the verdict against the condemned Socialists of Chicago ; and so, terrible as the recent news from that city is, I was not disappointed at it. But my heart grows heavier as the resources of defence diminish and the day approaches on which the brutal State proposes to execute upon these rash but noble men a base and far more rash revenge. To avert this act of madness and the unspeakable terrors to which it very possibly will lead, there remain but two cards yet to play in that game of statutory "justice" in which there is a percentage of chances in favor of the State that, if possessed by the backer of the games at Monte Carlo, would ruin him by driving all his victims to suicide. One of these cards is appeal to the supreme court of the United States; the other is appeal to the governor of Illinois. Now, as experience teaches us that the ascending scale of judicial "supremacy" generally registers a corresponding increase of stupidity and cold-bloodedness, there seems little reason to expect more fairness from Washington than Ottawa; and, unless Governor Oglesby is far less a tool of capital than the average Republican governor seeking political advancement, appeal to that quarter will be equally useless. Still no stone should be left unturned. Let ample funds flow in, in order that all that can be done may be done, regardless of cost; and though capital's faintest whisper should sound louder in official ears than labor's mighty voice, let that voice give all its power to protest loud and long. Only so shall we have no error to regret.
Above all, we must not fail to learn the lesson of these troublous days. In all that Liberty has had to say about this sorry business from the first, the effort has been to make plain the folly of supposing the State to be at all concerned about justice. More than ever am I convinced of this after reading the long opinion of the Illinois judges. Their very able summary of the testimony offered at the trial confirms me in the opinion that under the law as it stands there was a sufficiency of evidence to convict the prisoners of murder. For it takes but precious little. For aught that I can see, the State's attorney has it in his power to hang thousands upon thousands of innocent citizens of Chicago as easily as he will hang the seven victims now under sentence. It is the infernal conspiracy law itself which is responsible for this iniquity; and this law, which passes almost without question, shows how inevitably the State becomes an instrument of tyranny. This monster cannot be reformed; it must be killed. But how? Not by dynamite; that will not harm it. How, then? By light? It thrives in the darkness of its victims' ignorance; it and they must be flooded with the light of liberty. If the seven must die, such must be the lesson of their death.
CONVICTED FOR THEIR OPINIONS.
[Liberty, September 24, 1887.]
The judges of the supreme court of Illinois are in accord with the Communists of Illinois upon at least one point. They say in their opinion: "Law and government cannot be abolished without revolution, bloodshed, and murder." Despite the sanction which the Communists thus receive from so exalted a quarter, Anarchists will continue to hold the contrary opinion, and to maintain that only under very rare and extreme circumstances is bloodshed essential to the abolition of government, that under other circumstances it can be no more than incidental to it, and that it will not be even that when there is a little more intelligence abroad regarding the principle of liberty, which, revolution or no revolution, must in any event be the chief factor in the abolition of government. Disregarding, however, the question whether the view of the judges and the Communists is correct or not, it is interesting to note the connection in which the former put it forward. Answering the claim of the counsel for the defence that one of the jurors was incompetent because he admitted a prejudice against Socialists, Communists, and Anarchists, the judges say that this is no disqualification; for, since Anarchism involves the destruction of law and government, which in turn involves revolution, bloodshed, and murder, and since Socialism or Communism involves a destruction of the right of private property, which in turn involves theft, "the prejudice which the ordinary citizen, who looks at things from a practical standpoint, would have against Anarchism and Communism would be nothing more than a prejudice against crime." After this judical declaration, will the jackals and jackasses of the capitalistic press dare to claim longer that the seven men under death sentence at Chicago were not tried and convicted for their opinions?
TO THE BREACH, COMRADES!
[Liberty, November 19, 1887.]
Of the tragedy just enacted at Chicago, what is there to say? Of a deed so foul perpetrated upon men so brave, what words are not inadequate to paint the blackness on the one hand and the glory on the other? My heart was never so full, my pen never so halt. As I write, the dying shout of noble Spies comes back to me from the scaffold: "At this moment our silence is more powerful than speech." But, who speaks or who keeps silent, all of us, I am certain, will from this time forth face the struggle before us with stouter hearts and firmer tread for the examples that have been set us by our murdered comrades. If we add to these a clearer vision, the result will not be doubtful.
And when it is achieved and history shall begin to make up its verdict, it will be seen and acknowledged that the John Browns of America's industrial revolution were hanged at Chicago on the Eleventh of November, 1887. The labor movement has had its Harper's Ferry; when will come the emancipation proclamation?"
"Not good-by, but hail, brothers!" telegraphed Josephine Tilton to Albert Parsons on the morning of the fatal day; "from the gallows trap the march shall be taken up. I will listen for the beating of the drum."
The drum-tap has sounded; the forlorn hope has charged; the needed breach has been opened; myriads are falling into line; if we will but make the most of the opportunity so dearly purchased, victory will be ours.
It shall be; it must be!
For, as Proudhon says, "like Nemesis of old, whom neither prayers nor threats could move, the Revolution advances, with sombre and inevitable tread, over the flowers with which its devotees strew its path, through the blood of its champions, and over the bodies of its enemies."
ON PICKET DUTY.
It is one thing to admit the possibility of revolution; it is a second thing to point out that, in the presence of certain conditions and in the absence of certain other conditions, revolution is inevitable; it is a third and entirely different thing to so vividly "foresee" revolution that vision in every other direction becomes more and more obscure. When a man's "foresight" of revolution has arrived at this dazzling pitch, it is safe to conclude that in his heart of hearts he desires revolution, clings against his reason to a superstitious belief in its economic efficacy, and would openly urge it instead of "foreseeing" it, did he not know that he could not defend such a course against reasoning men. Knowing this, however, he contents himself with "foreseeing," but "foresees" so constantly and absorbingly that his prophecies have all the effect of preaching, while enabling him to dodge the preacher's responsibility.—Liberty, July 21, 1888.
Henry George's Standard makes a protest against the attitude of the Chicago authorities toward public meetings and processions. It is too late in the day, Mr. George, for you to pose as a champion of freedom of speech. You once had a chance to vindicate that cause such as comes to a man but once in a lifetime, and in the trial hour you not only failed the cause, but betrayed it. Let one of the meetings against the suppression of which you now protest be held; let some one present throw a bomb and kill an officer; let the speakers be arrested on a charge of murder; let a jury packed with the hirelings of capital convict them; let a judge sentence them to be hanged; let the supreme court formally sanction the whole; let a large portion of the people, hounded on by a bloodthirsty and prostituted press, clamor for these men's death; and let this culminate in the middle of a political campaign in which you are running for office: under these circumstances should we not see you do again what you have done once already,—declare that a supreme court can do no wrong, that in face of its opinion you recant yours, that the convicted men deserve to be hanged, and that you will not lift voice or pen to save them ? We have known you, Henry George, in the past, and we know you for the future. The lamp holds out to burn, but for no such vile sinner as yourself. In vain your efforts to return to the fold. As Ingersoll says, "'Twon't do."—Liberty, January 5, 1889.
Judge Gary, of Chicago, having to pass upon a "color-line" case recently, rendered his decision in favor of the rights of the negro. But if Judge Gary had occupied the bench thirty years ago, and John Brown, who was so largely instrumental in accomplishing the revolution by virtue of which the black man is now able to vindicate his rights in court, had been brought before him on a charge of treason, it can scarcely be doubted that he would have sentenced his prisoner to be hanged with as little compunction as he showed in condemning Spies and his comrades to the gallows and with the same shedding of crocodile tears.—Liberty, January 19, 1889.
- ↑ By "emergencies" something very serious is meant,—such, for instance, as the absolute suppression of freedom of speech and of the press.