Prison Memoirs of an Anarchist. Berkman Alexander
Читать онлайн книгу.
But my thoughts are busy with Homestead.
The great battle has been fought. Never before, in all its history, has American labor won such a signal victory. By force of arms the workers of Homestead have compelled three hundred Pinkerton invaders to surrender, to surrender most humbly, ignominiously. What humiliating defeat for the powers that be! Does not the Pinkerton janizary represent organized authority, forever crushing the toiler in the interest of the exploiters?3 Well may the enemies of the People be terrified at the unexpected awakening. But the People, the workers of America, have joyously acclaimed the rebellious manhood of Homestead. The steel-workers were not the aggressors. Resignedly they had toiled and suffered. Out of their flesh and bone grew the great steel industry; on their blood fattened the powerful Carnegie Company. Yet patiently they had waited for the promised greater share of the wealth they were creating. Like a bolt from a clear sky came the blow: wages were to be reduced! Peremptorily the steel magnates refused to continue the sliding scale previously agreed upon as a guarantee of peace. The Carnegie firm challenged the Amalgamated Association by the submission of conditions which it knew the workers could not accept. Foreseeing refusal, it flaunted warlike preparations to crush the union under the iron heel. Perfidious Carnegie shrank from the task, having recently proclaimed the gospel of good will and harmony. “I would lay it down as a maxim,” he had declared, “that there is no excuse for a strike or a lockout until arbitration of differences has been offered by one party and refused by the other. The right of the workingmen to combine and to form trades-unions is no less sacred than the right of the manufacturer to enter into association and conference with his fellows, and it must sooner or later be conceded. Manufacturers should meet their men more than half-way.”4
With smooth words the great philanthropist had persuaded the workers to endorse the high tariff. Every product of his mills protected, Andrew Carnegie secured a reduction in the duty on steel billets, in return for his generous contribution to the Republican campaign fund. In complete control of the billet market, the Carnegie firm engineered a depression of prices, as a seeming consequence of a lower duty.5 But the market price of billets was the sole standard of wages in the Homestead mills. The wages of the workers must be reduced! The offer of the Amalgamated Association to arbitrate the new scale met with contemptuous refusal: there was nothing to arbitrate; the men must submit unconditionally; the union was to be exterminated. And Carnegie selected Henry C. Frick, the bloody Frick of the coke regions, to carry the program into execution.6
Must the oppressed forever submit? The manhood of Homestead rebelled: the millmen scorned the despotic ultimatum. Then Frick’s hand fell. The war was on! Indignation swept the country. Throughout the land the tyrannical attitude of the Carnegie Company was bitterly denounced, the ruthless brutality of Frick universally execrated.
I could no longer remain indifferent. The moment was urgent. The toilers of Homestead had defied the oppressor. They were awakening. But as yet the steel-workers were only blindly rebellious. The vision of Anarchism alone could imbue discontent with conscious revolutionary purpose; it alone could lend wings to the aspirations of labor. The dissemination of our ideas among the proletariat of Homestead would illumine the great struggle, help to clarify the issues, and point the way to complete ultimate emancipation.
My days were feverish with anxiety. The stirring call, “Labor, Awaken!” would fire the hearts of the disinherited, and inspire them to noble deeds. It would carry to the oppressed the message of the New Day, and prepare them for the approaching Social Revolution. Homestead might prove the first blush of the glorious Dawn. How I chafed at the obstacles my project encountered! Unexpected difficulties impeded every step. The efforts to get the leaflet translated into popular English proved unavailing. It would endanger me to distribute such a fiery appeal, my friend remonstrated. Impatiently I waived aside his objections. As if personal considerations could for an instant be weighed in the scale of the great Cause! But in vain I argued and pleaded. And all the while precious moments were being wasted, and new obstacles barred the way. I rushed frantically from printer to compositor, begging, imploring. None dared print the appeal.7 And time was fleeting. Suddenly flashed the news of the Pinkerton carnage. The world stood aghast.
The time for speech was past. Throughout the land the toilers echoed the defiance of the men of Homestead. The steel-workers had rallied bravely to the defence; the murderous Pinkertons were driven from the city. But loudly called the blood of Mammon’s victims on the banks of the Monongahela. Loudly it calls. It is the People calling. Ah, the People! The grand, mysterious, yet so near and real, People.…
In my mind I see myself back in the little Russian college town, amid the circle of Petersburg students, home for their vacation, surrounded by the halo of that vague and wonderful something we called “Nihilist.”8 The rushing train, Homestead, the five years passed in America,9 all turn into a mist, hazy with the distance of unreality, of centuries; and again I sit among superior beings, reverently listening to the impassioned discussion of dimly understood high themes, with the oft-recurring refrain of “Bazarov, Hegel, Liberty, Chernishevsky,10 v naród.” To the People!11 To the beautiful, simple People, so noble in spite of centuries of brutalizing suffering! Like a clarion call the note rings in my ears, amidst the din of contending views and obscure phraseology. The People! My Greek mythology moods have often pictured HIM to me as the mighty Atlas, supporting on his shoulders the weight of the world, his back bent, his face the mirror of unutterable misery, in his eye the look of hopeless anguish, the dumb, pitiful appeal for help. Ah, to help this helplessly suffering giant, to lighten his burden! The way is obscure, the means uncertain, but in the heated student debate the note rings clear: To the People, become one of them, share their joys and sorrows, and thus you will teach them. Yes, that is the solution! But what is that red-headed Misha from Odessa saying? “It is all good and well about going to the People, but the energetic men of the deed, the Rakhmetovs, blaze the path of popular revolution by individual acts of revolt against—”12
“Ticket, please!” A heavy hand is on my shoulder. With an effort I realize the situation. The card-players are exchanging angry words. With a deft movement the conductor unhooks the board, and calmly walks away with it under his arm. A roar of laughter greets the players. Twitted by the other passengers, they soon subside, and presently the car grows quiet.
I have difficulty in keeping myself from falling back into reverie. I must form a definite plan of action. My purpose is quite clear to me. A tremendous struggle is taking place at Homestead: the People are manifesting the right spirit in resisting tyranny and invasion. My heart exults. This is, at last, what I have always hoped for from the American workingman: once aroused, he will brook no interference; he will fight all obstacles, and conquer even more than his original demands. It is the spirit of the heroic past reincarnated in the steel-workers of Homestead, Pennsylvania. What supreme joy to aid in this work! That is my natural mission. I feel the strength of a great undertaking. No shadow of doubt crosses my mind. The People—the toilers of the world, the producers—comprise, to me, the universe. They alone count. The rest are parasites, who have no right to exist. But to the People belongs the earth—by right, if not in fact. To make it so in fact, all means are justifiable; nay, advisable, even to the point of taking life. The question of moral right in such matters often agitated the revolutionary circles I used to frequent. I had always taken the extreme view. The more radical the treatment, I held, the quicker the cure. Society is a patient; sick constitutionally and functionally. Surgical treatment is often imperative. The removal of a tyrant is not merely justifiable; it is the highest duty of every true revolutionist. Human life is, indeed, sacred and inviolate. But the killing of a tyrant, of an enemy of the People, is in no way to be considered as the taking of a life. A revolutionist would rather perish a thousand times than be guilty of what is ordinarily called murder. In truth, murder and Attentat13 are to me opposite terms. To remove a tyrant is an act of liberation, the giving of life and opportunity to an oppressed people. True, the Cause often calls upon the revolutionist to commit an unpleasant act; but it is the test of a true revolutionist—nay, more, his pride—to sacrifice all merely human feeling at the call of the People’s Cause. If the latter demand his life, so much the better.
Could anything be nobler than to die for a grand, a sublime Cause? Why, the very life of a true revolutionist has no other purpose, no significance whatever, save to sacrifice it on the altar of the