Prison Memoirs of an Anarchist.

by Alexander Berkman.

AS INTRODUCTORY

I wish that everybody in the world would read this book. And my reasons are not due to any desire on my part that people should join any group of social philosophers or revolutionists. I desire that the book be widely read because the general and careful reading of it would definitely add to true civilization.

It is a contribution to the writings which promote civilization; for the following reasons:

It is a human doc.u.ment. It is a difficult thing to be sincere. More than that, it is a valuable thing. To be so, means unusual qualities of the heart and of the head; unusual qualities of character. The books that possess this quality are unusual books. There are not many deliberately autobiographical writings that are markedly sincere; there are not many direct human doc.u.ments. This is one of these few books.

Not only has this book the interest of the human doc.u.ment, but it is also a striking proof of the power of the human soul. Alexander Berkman spent fourteen years in prison; under perhaps more than commonly harsh and severe conditions. Prison life tends to destroy the body, weaken the mind and pervert the character. Berkman consciously struggled with these adverse, destructive conditions. He took care of his body. He took care of his mind. He did so strenuously. It was a moral effort. He felt insane ideas trying to take possession of him. Insanity is a natural result of prison life. It always tends to come. This man felt it, consciously struggled against it, and overcame it. That the prison affected him is true. It always does. But he saved himself, essentially.

Society tried to destroy him, but failed.

If people will read this book carefully it will tend to do away with prisons. The public, once vividly conscious of what prison life is and must be, would not be willing to maintain prisons. This is the only book that I know which goes deeply into the corrupting, demoralizing psychology of prison life. It shows, in picture after picture, sketch after sketch, not only the obvious brutality, stupidity, ugliness permeating the inst.i.tution, but, very touching, it shows the good qualities and instincts of the human heart perverted, demoralized, helplessly struggling for life; beautiful tendencies basely expressing themselves. And the personality of Berkman goes through it all; idealistic, courageous, uncompromising, sincere, truthful; not untouched, as I have said, by his surroundings, but remaining his essential self.

What lessons there are in this book! Like all truthful doc.u.ments it makes us love and hate our fellow men, doubt ourselves, doubt our society, tends to make us take a strenuous, serious att.i.tude towards life, and not be too quick to judge, without going into a situation painfully, carefully. It tends to complicate the present simplicity of our moral att.i.tudes. It tends to make us more mature.

The above are the main reasons why I should like to have everybody read this book.

But there are other aspects of the book which are interesting and valuable in a more special, more limited way; aspects in which only comparatively few persons will be interested, and which will arouse the opposition and hostility of many. The Russian Nihilistic origin of Berkman, his Anarchistic experience in America, his attempt on the life of Frick--an attempt made at a violent industrial crisis, an attempt made as a result of a sincere if fanatical belief that he was called on by his destiny to strike a psychological blow for the oppressed of the community--this part of the book will arouse extreme disagreement and disapproval of his ideas and his act. But I see no reason why this, with the rest, should not rather be regarded as an integral part of a human doc.u.ment, as part of the record of a life, with its social and psychological suggestions and explanations. Why not try to understand an honest man even if he feels called on to kill? There, too, it may be deeply instructive. There, too, it has its lessons. Read it not in a combative spirit. Read to understand. Do not read to agree, of course, but read to see.

HUTCHINS HAPGOOD.

PART I

THE AWAKENING AND ITS TOLL

CHAPTER I

THE CALL OF HOMESTEAD

I

Clearly every detail of that day is engraved on my mind. It is the sixth of July, 1892. We are quietly sitting in the back of our little flat--Fedya and I--when suddenly the Girl enters. Her naturally quick, energetic step sounds more than usually resolute. As I turn to her, I am struck by the peculiar gleam in her eyes and the heightened color.

"Have you read it?" she cries, waving the half-open newspaper.

"What is it?"

"Homestead. Strikers shot. Pinkertons have killed women and children."

She speaks in a quick, jerky manner. Her words ring like the cry of a wounded animal, the melodious voice tinged with the harshness of bitterness--the bitterness of helpless agony.

I take the paper from her hands. In growing excitement I read the vivid account of the tremendous struggle, the Homestead strike, or, more correctly, the lockout. The report details the conspiracy on the part of the Carnegie Company to crush the Amalgamated a.s.sociation of Iron and Steel Workers; the selection, for the purpose, of Henry Clay Frick, whose att.i.tude toward labor is implacably hostile; his secret military preparations while designedly prolonging the peace negotiations with the Amalgamated; the fortification of the Homestead steel-works; the erection of a high board fence, capped by barbed wire and provided with loopholes for sharpshooters; the hiring of an army of Pinkerton thugs; the attempt to smuggle them, in the dead of night, into Homestead; and, finally, the terrible carnage.

I pa.s.s the paper to Fedya. The Girl glances at me. We sit in silence, each busy with his own thoughts. Only now and then we exchange a word, a searching, significant look.

II

It is hot and stuffy in the train. The air is oppressive with tobacco smoke; the boisterous talk of the men playing cards near by annoys me. I turn to the window. The gust of perfumed air, laden with the rich aroma of fresh-mown hay, is soothingly invigorating. Green woods and yellow fields circle in the distance, whirl nearer, close, then rush by, giving place to other circling fields and woods. The country looks young and alluring in the early morning sunshine. 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? 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 a.s.sociation 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 a.s.sociation and conference with his fellows, and it must sooner or later be conceded. Manufacturers should meet their men _more than half-way_."

With smooth words the great philanthropist had persuaded the workers to indorse 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. 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 a.s.sociation 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 b.l.o.o.d.y Frick of the c.o.ke regions, to carry the program into execution.

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 att.i.tude 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 emanc.i.p.ation.

My days were feverish with anxiety. The stirring call, "Labor, Awaken!"

would fire the hearts of the disinherited, and inspire them to n.o.ble 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. 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 hanks 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."

The rushing train, Homestead, the five years pa.s.sed in America, all turn into a mist, hazy with the distance of unreality, of centuries; and again I sit among superior beings, reverently listening to the impa.s.sioned discussion of dimly understood high themes, with the oft-recurring refrain of "Bazarov, Hegel, Liberty, Chernishevsky, _v narod_." To the People! To the beautiful, simple People, so n.o.ble 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--"

"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 pa.s.sengers, 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 const.i.tutionally 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 _Attentat_[1] 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.

[1] An act of political a.s.sa.s.sination.

Could anything be n.o.bler 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 beloved People. And what could be higher in life than to be a true revolutionist? It is to be a _man_, a complete MAN. A being who has neither personal interests nor desires above the necessities of the Cause; one who has emanc.i.p.ated himself from being merely human, and has risen above that, even to the height of conviction which excludes all doubt, all regret; in short, one who in the very inmost of his soul feels himself revolutionist first, human afterwards.

Such a revolutionist I feel myself to be. Indeed, far more so than even the extreme radicals of my own circle. My mind reverts to a characteristic incident in connection with the poet Edelstadt. It was in New York, about the year 1890. Edelstadt, one of the tenderest of souls, was beloved by every one in our circle, the _Pioneers of Liberty_, the first Jewish Anarchist organization on American soil. One evening the closer personal friends of Edelstadt met to consider plans for aiding the sick poet. It was decided to send our comrade to Denver, some one suggesting that money be drawn for the purpose from the revolutionary treasury. I objected. Though a dear, personal friend of Edelstadt, and his former roommate, I could not allow--I argued--that funds belonging to the movement be devoted to private purposes, however good and even necessary those might be. The strong disapproval of my sentiments I met with this challenge: "Do you mean to help Edelstadt, the poet and man, or Edelstadt the revolutionist? Do you consider him a true, active revolutionist? His poetry is beautiful, indeed, and may indirectly even prove of some propagandistic value. Aid our friend with your private funds, if you will; but no money from the movement can be given, except for direct revolutionary activity."