“The motto should not be: Forgive one another; rather, Understand one another.”
THE TRAGEDY OF WOMAN'S EMANCIPATION
I begin with an admission: Regardless of all political and economic
theories, treating of the fundamental differences between various
groups within the human race, regardless of class and race
distinctions, regardless of all artificial boundary lines between
woman's rights and man's rights, I hold that there is a point where
these differentiations may meet and grow into one perfect whole.
With this I do not mean to propose a peace treaty. The general
social antagonism which has taken hold of our entire public life
today, brought about through the force of opposing and contradictory
interests, will crumble to pieces when the reorganization of our
social life, based upon the principles of economic justice, shall
have become a reality.
Peace or harmony between the sexes and individuals does not
necessarily depend on a superficial equalization of human beings; nor
does it call for the elimination of individual traits and
peculiarities. The problem that confronts us today, and which the
nearest future is to solve, is how to be one's self and yet in
oneness with others, to feel deeply with all human beings and still
retain one's own characteristic qualities. This seems to me to be
the basis upon which the mass and the individual, the true democrat
and the true individuality, man and woman, can meet without
antagonism and opposition. The motto should not be: Forgive one
another; rather, Understand one another. The oft-quoted sentence of
Madame de Stael: "To understand everything means to forgive
everything," has never particularly appealed to me; it has the odor
of the confessional; to forgive one's fellow-being conveys the idea
of pharisaical superiority. To understand one's fellow-being
suffices. The admission partly represents the fundamental aspect of
my views on the emancipation of woman and its effect upon the entire
sex.
Emancipation should make it possible for woman to be human in the
truest sense. Everything within her that craves assertion and
activity should reach its fullest expression; all artificial barriers
should be broken, and the road towards greater freedom cleared of
every trace of centuries of submission and slavery.
This was the original aim of the movement for woman's emancipation.
But the results so far achieved have isolated woman and have robbed
her of the fountain springs of that happiness which is so essential
to her. Merely external emancipation has made of the modern woman an
artificial being, who reminds one of the products of French
arboriculture with its arabesque trees and shrubs, pyramids, wheels,
and wreaths; anything, except the forms which would be reached by the
expression of her own inner qualities.
“The most violent element in society is ignorance.”
A practical scheme, says Oscar Wilde, is either one already in
existence, or a scheme that could be carried out under the existing
conditions; but it is exactly the existing conditions that one
objects to, and any scheme that could accept these conditions is
wrong and foolish. The true criterion of the practical, therefore,
is not whether the latter can keep intact the wrong or foolish;
rather is it whether the scheme has vitality enough to leave the
stagnant waters of the old, and build, as well as sustain, new life.
In the light of this conception, Anarchism is indeed practical.
More than any other idea, it is helping to do away with the wrong and
foolish; more than any other idea, it is building and sustaining new
life.
The emotions of the ignorant man are continuously kept at a pitch by
the most blood-curdling stories about Anarchism. Not a thing too
outrageous to be employed against this philosophy and its exponents.
Therefore Anarchism represents to the unthinking what the proverbial
bad man does to the child,--a black monster bent on swallowing
everything; in short, destruction and violence.
Destruction and violence! How is the ordinary man to know that the
most violent element in society is ignorance; that its power of
destruction is the very thing Anarchism is combating? Nor is he
aware that Anarchism, whose roots, as it were, are part of nature's
forces, destroys, not healthful tissue, but parasitic growths that
feed on the life's essence of society. It is merely clearing the
soil from weeds and sagebrush, that it may eventually bear healthy
fruit.
Someone has said that it requires less mental effort to condemn than
to think. The widespread mental indolence, so prevalent in society,
proves this to be only too true. Rather than to go to the bottom of
any given idea, to examine into its origin and meaning, most people
will either condemn it altogether, or rely on some superficial or
prejudicial definition of non-essentials.
Anarchism urges man to think, to investigate, to analyze every
proposition; but that the brain capacity of the average reader be not
taxed too much, I also shall begin with a definition, and then
elaborate on the latter.
ANARCHISM:--The philosophy of a new social order based on
liberty unrestricted by man-made law; the theory that all
forms of government rest on violence, and are therefore wrong
and harmful, as well as unnecessary.
“Poor human nature, what horrible crimes have been committed in thy name!”
Anarchism aims to strip labor of its
deadening, dulling aspect, of its gloom and compulsion. It aims to
make work an instrument of joy, of strength, of color, of real
harmony, so that the poorest sort of a man should find in work both
recreation and hope.
To achieve such an arrangement of life, government, with its unjust,
arbitrary, repressive measures, must be done away with. At best it
has but imposed one single mode of life upon all, without regard to
individual and social variations and needs. In destroying government
and statutory laws, Anarchism proposes to rescue the self-respect and
independence of the individual from all restraint and invasion by
authority. Only in freedom can man grow to his full stature. Only
in freedom will he learn to think and move, and give the very best in
him. Only in freedom will he realize the true force of the social
bonds which knit men together, and which are the true foundation of a
normal social life.
But what about human nature? Can it be changed? And if not, will it
endure under Anarchism?
Poor human nature, what horrible crimes have been committed in thy
name! Every fool, from king to policeman, from the flatheaded parson
to the visionless dabbler in science, presumes to speak
authoritatively of human nature. The greater the mental charlatan,
the more definite his insistence on the wickedness and weaknesses of
human nature. Yet, how can any one speak of it today, with every
soul in a prison, with every heart fettered, wounded, and maimed?
John Burroughs has stated that experimental study of animals in
captivity is absolutely useless. Their character, their habits,
their appetites undergo a complete transformation when torn from
their soil in field and forest. With human nature caged in a narrow
space, whipped daily into submission, how can we speak of its
potentialities?
Freedom, expansion, opportunity, and, above all, peace and repose,
alone can teach us the real dominant factors of human nature and all
its wonderful possibilities.
Anarchism, then, really stands for the liberation of the human mind
from the dominion of religion; the liberation of the human body from
the dominion of property; liberation from the shackles and restraint
of government.
“Someone has said that it requires less mental effort to condemn than to think.”
More than any other idea, it is helping to do away with the wrong and
foolish; more than any other idea, it is building and sustaining new
life.
The emotions of the ignorant man are continuously kept at a pitch by
the most blood-curdling stories about Anarchism. Not a thing too
outrageous to be employed against this philosophy and its exponents.
Therefore Anarchism represents to the unthinking what the proverbial
bad man does to the child,--a black monster bent on swallowing
everything; in short, destruction and violence.
Destruction and violence! How is the ordinary man to know that the
most violent element in society is ignorance; that its power of
destruction is the very thing Anarchism is combating? Nor is he
aware that Anarchism, whose roots, as it were, are part of nature's
forces, destroys, not healthful tissue, but parasitic growths that
feed on the life's essence of society. It is merely clearing the
soil from weeds and sagebrush, that it may eventually bear healthy
fruit.
Someone has said that it requires less mental effort to condemn than
to think. The widespread mental indolence, so prevalent in society,
proves this to be only too true. Rather than to go to the bottom of
any given idea, to examine into its origin and meaning, most people
will either condemn it altogether, or rely on some superficial or
prejudicial definition of non-essentials.
Anarchism urges man to think, to investigate, to analyze every
proposition; but that the brain capacity of the average reader be not
taxed too much, I also shall begin with a definition, and then
elaborate on the latter.
ANARCHISM:--The philosophy of a new social order based on
liberty unrestricted by man-made law; the theory that all
forms of government rest on violence, and are therefore wrong
and harmful, as well as unnecessary.
The new social order rests, of course, on the materialistic basis of
life; but while all Anarchists agree that the main evil today is an
economic one, they maintain that the solution of that evil can be
brought about only through the consideration of EVERY PHASE of
life,--individual, as well as the collective; the internal, as well
as the external phases.
“The higher mental development of woman, the less possible it is for her to meet a congenial male who will see in her, not only sex, but also the human being, the friend, the comrade and strong individuality, who cannot and ought not lose a single trait of her character.”
Unfortunately, it is this narrow conception of human relations that
has brought about a great tragedy in the lives of the modern man and
woman.
About fifteen years ago appeared a work from the pen of the brilliant
Norwegian, Laura Marholm, called WOMAN, A CHARACTER STUDY. She was
one of the first to call attention to the emptiness and narrowness of
the existing conception of woman's emancipation, and its tragic
effect upon the inner life of woman. In her work Laura Marholm
speaks of the fate of several gifted women of international fame: the
genius, Eleonora Duse; the great mathematician and writer, Sonya
Kovalevskaia; the artist and poet-nature, Marie Bashkirtzeff, who
died so young. Through each description of the lives of these women
of such extraordinary mentality runs a marked trail of unsatisfied
craving for a full, rounded, complete, and beautiful life, and the
unrest and loneliness resulting from the lack of it. Through these
masterly psychological sketches, one cannot help but see that the
higher the mental development of woman, the less possible it is for
her to meet a congenial mate who will see in her, not only sex, but
also the human being, the friend, the comrade and strong
individuality, who cannot and ought not lose a single trait of her
character.
The average man with his self-sufficiency, his ridiculously superior
airs of patronage towards the female sex, is an impossibility for
woman as depicted in the CHARACTER STUDY by Laura Marholm. Equally
impossible for her is the man who can see in her nothing more than
her mentality and her genius, and who fails to awaken her woman
nature.
A rich intellect and a fine soul are usually considered necessary
attributes of a deep and beautiful personality. In the case of the
modern woman, these attributes serve as a hindrance to the complete
assertion of her being. For over a hundred years the old form of
marriage, based on the Bible, "till death doth part," has been
denounced as an institution that stands for the sovereignty of the
man over the woman, of her complete submission to his whims and
commands, and absolute dependence on his name and support. Time and
again it has been conclusively proved that the old matrimonial
relation restricted woman to the function of a man's servant and the
bearer of his children.
“Every effort for progress, for enlightenment, for science, for religious, political, and economic liberty, emanates from the minority, and not from the mass”
Today, as then, public opinion is the omnipresent tyrant; today, as
then, the majority represents a mass of cowards, willing to accept
him who mirrors its own soul and mind poverty. That accounts for the
unprecedented rise of a man like Roosevelt. He embodies the very
worst element of mob psychology. A politician, he knows that the
majority cares little for ideals or integrity. What it craves is
display. It matters not whether that be a dog show, a prize fight,
the lynching of a "nigger," the rounding up of some petty offender,
the marriage exposition of an heiress, or the acrobatic stunts of an
ex-president. The more hideous the mental contortions, the greater
the delight and bravos of the mass. Thus, poor in ideals and vulgar
of soul, Roosevelt continues to be the man of the hour.
On the other hand, men towering high above such political pygmies,
men of refinement, of culture, of ability, are jeered into silence as
mollycoddles. It is absurd to claim that ours is the era of
individualism. Ours is merely a more poignant repetition of the
phenomenon of all history: every effort for progress, for
enlightenment, for science, for religious, political, and economic
liberty, emanates from the minority, and not from the mass. Today,
as ever, the few are misunderstood, hounded, imprisoned, tortured,
and killed.
The principle of brotherhood expounded by the agitator of Nazareth
preserved the germ of life, of truth and justice, so long as it was
the beacon light of the few. The moment the majority seized upon it,
that great principle became a shibboleth and harbinger of blood and
fire, spreading suffering and disaster. The attack on the
omnipotence of Rome was like a sunrise amid the darkness of the
night, only so long as it was made by the colossal figures of a Huss,
a Calvin, or a Luther. Yet when the mass joined in the procession
against the Catholic monster, it was no less cruel, no less
bloodthirsty than its enemy. Woe to the heretics, to the minority,
who would not bow to its dicta. After infinite zeal, endurance, and
sacrifice, the human mind is at last free from the religious phantom;
the minority has gone on in pursuit of new conquests, and the
majority is lagging behind, handicapped by truth grown false with
age.
“Patriotism ... is a superstition artificially created and maintained through a network of lies and falsehoods; a superstition that robs man of his self-respect and dignity, and increases his arrogance and conceit.”
Patriotism, sir, is the last resort of
scoundrels," said Dr. Johnson. Leo Tolstoy, the greatest
anti-patriot of our times, defines patriotism as the principle that
will justify the training of wholesale murderers; a trade that
requires better equipment for the exercise of man-killing than the
making of such necessities of life as shoes, clothing, and houses; a
trade that guarantees better returns and greater glory than that of
the average workingman.
Gustave Herve, another great anti-patriot, justly calls patriotism a
superstition--one far more injurious, brutal, and inhumane than
religion. The superstition of religion originated in man's inability
to explain natural phenomena. That is, when primitive man heard
thunder or saw the lightning, he could not account for either, and
therefore concluded that back of them must be a force greater than
himself. Similarly he saw a supernatural force in the rain, and in
the various other changes in nature. Patriotism, on the other hand,
is a superstition artificially created and maintained through a
network of lies and falsehoods; a superstition that robs man of his
self-respect and dignity, and increases his arrogance and conceit.
Indeed, conceit, arrogance, and egotism are the essentials of
patriotism. Let me illustrate. Patriotism assumes that our globe is
divided into little spots, each one surrounded by an iron gate.
Those who have had the fortune of being born on some particular spot,
consider themselves better, nobler, grander, more intelligent than
the living beings inhabiting any other spot. It is, therefore, the
duty of everyone living on that chosen spot to fight, kill, and die
in the attempt to impose his superiority upon all the others.
The inhabitants of the other spots reason in like manner, of course,
with the result that, from early infancy, the mind of the child is
poisoned with blood-curdling stories about the Germans, the French,
the Italians, Russians, etc. When the child has reached manhood, he
is thoroughly saturated with the belief that he is chosen by the Lord
himself to defend HIS country against the attack or invasion of any
foreigner. It is for that purpose that we are clamoring for a
greater army and navy, more battleships and ammunition.
“The State is the altar of political freedom and, like the religious altar, it is maintained for the purpose of human sacrifice.”
Thus Ouida is right when she
maintains that "the State only aims at instilling those qualities in
its public by which its demands are obeyed, and its exchequer is
filled. Its highest attainment is the reduction of mankind to
clockwork. In its atmosphere all those finer and more delicate
liberties, which require treatment and spacious expansion, inevitably
dry up and perish. The State requires a taxpaying machine in which
there is no hitch, an exchequer in which there is never a deficit,
and a public, monotonous, obedient, colorless, spiritless, moving
humbly like a flock of sheep along a straight high road between two
walls."
Yet even a flock of sheep would resist the chicanery of the State, if
it were not for the corruptive, tyrannical, and oppressive methods it
employs to serve its purposes. Therefore Bakunin repudiates the
State as synonymous with the surrender of the liberty of the
individual or small minorities,--the destruction of social
relationship, the curtailment, or complete denial even, of life
itself, for its own aggrandizement. The State is the altar of
political freedom and, like the religious altar, it is maintained for
the purpose of human sacrifice.
In fact, there is hardly a modern thinker who does not agree that
government, organized authority, or the State, is necessary ONLY to
maintain or protect property and monopoly. It has proven efficient
in that function only.
Even George Bernard Shaw, who hopes for the miraculous from the State
under Fabianism, nevertheless admits that "it is at present a huge
machine for robbing and slave-driving of the poor by brute force."
This being the case, it is hard to see why the clever prefacer wishes
to uphold the State after poverty shall have ceased to exist.
Unfortunately there are still a number of people who continue in the
fatal belief that government rests on natural laws, that it maintains
social order and harmony, that it diminishes crime, and that it
prevents the lazy man from fleecing his fellows. I shall therefore
examine these contentions.
A natural law is that factor in man which asserts itself freely and
spontaneously without any external force, in harmony with the
requirements of nature.
“Rather would I have the love songs of romantic ages, rather Don Juan and Madame Venus, rather an elopement by ladder and rope on a moonlight night, followed by the fathers curse, mothers moans, and the moral comments of neighbors, than correctness and propriety measured by yardsticks.”
She converses with a
young man of her acquaintance about the sanitary conditions of the
future, and how various bacilli and germs shall be exterminated by
the use of stone walls and floors, and by the doing away with rugs
and hangings. She is, of course, very plainly and practically
dressed, mostly in black. The young man, who, at their first
meeting, was overawed by the wisdom of his emancipated friend,
gradually learns to understand her, and recognizes one fine day that
he loves her. They are young, and she is kind and beautiful, and
though always in rigid attire, her appearance is softened by a
spotlessly clean white collar and cuffs. One would expect that he
would tell her of his love, but he is not one to commit romantic
absurdities. Poetry and the enthusiasm of love cover their blushing
faces before the pure beauty of the lady. He silences the voice of
his nature, and remains correct. She, too, is always exact, always
rational, always well behaved. I fear if they had formed a union,
the young man would have risked freezing to death. I must confess
that I can see nothing beautiful in this new beauty, who is as cold
as the stone walls and floors she dreams of. Rather would I have the
love songs of romantic ages, rather Don Juan and Madame Venus, rather
an elopement by ladder and rope on a moonlight night, followed by the
father's curse, mother's moans, and the moral comments of neighbors,
than correctness and propriety measured by yardsticks. If love does
not know how to give and take without restrictions, it is not love,
but a transaction that never fails to lay stress on a plus and a
minus.
The greatest shortcoming of the emancipation of the present day lies
in its artificial stiffness and its narrow respectabilities, which
produce an emptiness in woman's soul that will not let her drink from
the fountain of life. I once remarked that there seemed to be a
deeper relationship between the old-fashioned mother and hostess,
ever on the alert for the happiness of her little ones and the
comfort of those she loved, and the truly new woman, than between
the latter and her average emancipated sister. The disciples of
emancipation pure and simple declared me a heathen, fit only for the
stake. Their blind zeal did not let them see that my comparison
between the old and the new was merely to prove that a goodly number
of our grandmothers had more blood in their veins, far more humor and
wit, and certainly a greater amount of naturalness, kind-heartedness,
and simplicity, than the majority of our emancipated professional
women who fill the colleges, halls of learning, and various offices.
“Anarchism is the only philosophy which brings to man the consciousness of himself; which maintains that God, the State, and society are non-existent, that their promises are null and void, since they can be fulfilled only through mans subordination. Anarchism is therefore the teacher of the unity of life; not merely in nature, but in man.”
The explanation of the storm raging within the individual, and
between him and his surroundings, is not far to seek. The primitive
man, unable to understand his being, much less the unity of all life,
felt himself absolutely dependent on blind, hidden forces ever ready
to mock and taunt him. Out of that attitude grew the religious
concepts of man as a mere speck of dust dependent on superior powers
on high, who can only be appeased by complete surrender. All the
early sagas rest on that idea, which continues to be the LEIT-MOTIF
of the biblical tales dealing with the relation of man to God, to the
State, to society. Again and again the same motif, MAN IS NOTHING,
THE POWERS ARE EVERYTHING. Thus Jehovah would only endure man on
condition of complete surrender. Man can have all the glories of the
earth, but he must not become conscious of himself. The State,
society, and moral laws all sing the same refrain: Man can have all
the glories of the earth, but he must not become conscious of
himself.
Anarchism is the only philosophy which brings to man the
consciousness of himself; which maintains that God, the State, and
society are non-existent, that their promises are null and void,
since they can be fulfilled only through man's subordination.
Anarchism is therefore the teacher of the unity of life; not merely
in nature, but in man. There is no conflict between the individual
and the social instincts, any more than there is between the heart
and the lungs: the one the receptacle of a precious life essence, the
other the repository of the element that keeps the essence pure and
strong. The individual is the heart of society, conserving the
essence of social life; society is the lungs which are distributing
the element to keep the life essence--that is, the individual--pure
and strong.
"The one thing of value in the world," says Emerson, "is the active
soul; this every man contains within him. The soul active sees
absolute truth and utters truth and creates." In other words, the
individual instinct is the thing of value in the world. It is the
true soul that sees and creates the truth alive, out of which is to
come a still greater truth, the re-born social soul.
Anarchism is the great liberator of man from the phantoms that have
held him captive; it is the arbiter and pacifier of the two forces
for individual and social harmony.
“The demand for equal rights in every vocation of life is just and fair; but, after all, the most vital right is the right to love and be loved.”
This does not mean a wish to return to the past, nor does it condemn
woman to her old sphere, the kitchen and the nursery.
Salvation lies in an energetic march onward towards a brighter and
clearer future. We are in need of unhampered growth out of old
traditions and habits. The movement for woman's emancipation has so
far made but the first step in that direction. It is to be hoped
that it will gather strength to make another. The right to vote, or
equal civil rights, may be good demands, but true emancipation begins
neither at the polls nor in courts. It begins in woman's soul.
History tells us that every oppressed class gained true liberation
from its masters through its own efforts. It is necessary that woman
learn that lesson, that she realize that her freedom will reach as
far as her power to achieve her freedom reaches. It is, therefore,
far more important for her to begin with her inner regeneration, to
cut loose from the weight of prejudices, traditions, and customs.
The demand for equal rights in every vocation of life is just and
fair; but, after all, the most vital right is the right to love and
be loved. Indeed, if partial emancipation is to become a complete
and true emancipation of woman, it will have to do away with the
ridiculous notion that to be loved, to be sweetheart and mother, is
synonymous with being slave or subordinate. It will have to do away
with the absurd notion of the dualism of the sexes, or that man and
woman represent two antagonistic worlds.
Pettiness separates; breadth unites. Let us be broad and big. Let
us not overlook vital things because of the bulk of trifles
confronting us. A true conception of the relation of the sexes will
not admit of conqueror and conquered; it knows of but one great
thing: to give of one's self boundlessly, in order to find one's self
richer, deeper, better. That alone can fill the emptiness, and
transform the tragedy of woman's emancipation into joy, limitless
joy.
MARRIAGE AND LOVE
The popular notion about marriage and love is that they are
synonymous, that they spring from the same motives, and cover the
same human needs.
“Only when human sorrows are turned into a toy with glaring colors will baby people become interested -- for a while at least. The people are a very fickle baby that must have new toys every day.”
It is significant that whenever the public mind is to be diverted
from a great social wrong, a crusade is inaugurated against
indecency, gambling, saloons, etc. And what is the result of such
crusades? Gambling is increasing, saloons are doing a lively
business through back entrances, prostitution is at its height, and
the system of pimps and cadets is but aggravated.
How is it that an institution, known almost to every child, should
have been discovered so suddenly? How is it that this evil, known to
all sociologists, should now be made such an important issue?
To assume that the recent investigation of the white slave traffic
(and, by the way, a very superficial investigation) has discovered
anything new, is, to say the least, very foolish. Prostitution has
been, and is, a widespread evil, yet mankind goes on its business,
perfectly indifferent to the sufferings and distress of the victims
of prostitution. As indifferent, indeed, as mankind has remained to
our industrial system, or to economic prostitution.
Only when human sorrows are turned into a toy with glaring colors
will baby people become interested--for a while at least. The people
are a very fickle baby that must have new toys every day. The
"righteous" cry against the white slave traffic is such a toy. It
serves to amuse the people for a little while, and it will help to
create a few more fat political jobs--parasites who stalk about the
world as inspectors, investigators, detectives, and so forth.
What is really the cause of the trade in women? Not merely white
women, but yellow and black women as well. Exploitation, of course;
the merciless Moloch of capitalism that fattens on underpaid labor,
thus driving thousands of women and girls into prostitution. With
Mrs. Warren these girls feel, "Why waste your life working for a few
shillings a week in a scullery, eighteen hours a day?"
Naturally our reformers say nothing about this cause. They know it
well enough, but it doesn't pay to say anything about it. It is much
more profitable to play the Pharisee, to pretend an outraged
morality, than to go to the bottom of things.
However, there is one commendable exception among the young writers:
Reginald Wright Kauffman, whose work, THE HOUSE OF BONDAGE, is the
first earnest attempt to treat the social evil, not from a
sentimental Philistine viewpoint.
“No one has yet realized the wealth of sympathy, the kindness and generosity hidden in the soul of a child. The effort of every true education should be to unlock that treasure.”
We make a
particular effort to awaken the child's interest in his surroundings,
to make him realize the importance of observation, investigation, and
reflection, so that when the children reach maturity, they would not
be deaf and blind to the things about them. Our children never
accept anything in blind faith, without inquiry as to why and
wherefore; nor do they feel satisfied until their questions are
thoroughly answered. Thus their minds are free from doubts and fear
resultant from incomplete or untruthful replies; it is the latter
which warp the growth of the child, and create a lack of confidence
in himself and those about him.
"It is surprising how frank and kind and affectionate our little ones
are to each other. The harmony between themselves and the adults at
LA RUCHE is highly encouraging. We should feel at fault if the
children were to fear or honor us merely because we are their elders.
We leave nothing undone to gain their confidence and love; that
accomplished, understanding will replace duty; confidence, fear; and
affection, severity.
"No one has yet fully realized the wealth of sympathy, kindness, and
generosity hidden in the soul of the child. The effort of every true
educator should be to unlock that treasure--to stimulate the child's
impulses, and call forth the best and noblest tendencies. What
greater reward can there be for one whose life-work is to watch over
the growth of the human plant, than to see its nature unfold its
petals, and to observe it develop into a true individuality. My
comrades at LA RUCHE look for no greater reward, and it is due to
them and their efforts, even more than to my own, that our human
garden promises to bear beautiful fruit."[2]
Regarding the subject of history and the prevailing old methods of
instruction, Sebastian Faure said:
"We explain to our children that true history is yet to be
written,--the story of those who have died, unknown, in the effort to
aid humanity to greater achievement."[3]
Francisco Ferrer could not escape this great wave of Modern School
attempts. He saw its possibilities, not merely in theoretic form,
but in their practical application to every-day needs. He must have
realized that Spain, more than any other country, stands in need of
just such schools, if it is ever to throw off the double yoke of
priest and soldier.
“Thus Dantes motto over Inferno applies with equal force to marriage: Ye who enter here leave all hope behind.”
Certainly the growing-used to each other is far away
from the spontaneity, the intensity, and beauty of love, without
which the intimacy of marriage must prove degrading to both the woman
and the man.
Marriage is primarily an economic arrangement, an insurance pact. It
differs from the ordinary life insurance agreement only in that it is
more binding, more exacting. Its returns are insignificantly small
compared with the investments. In taking out an insurance policy one
pays for it in dollars and cents, always at liberty to discontinue
payments. If, however, woman's premium is her husband, she pays for
it with her name, her privacy, her self-respect, her very life,
"until death doth part." Moreover, the marriage insurance condemns
her to life-long dependency, to parasitism, to complete uselessness,
individual as well as social. Man, too, pays his toll, but as his
sphere is wider, marriage does not limit him as much as woman. He
feels his chains more in an economic sense.
Thus Dante's motto over Inferno applies with equal force to marriage.
"Ye who enter here leave all hope behind."
That marriage is a failure none but the very stupid will deny. One
has but to glance over the statistics of divorce to realize how
bitter a failure marriage really is. Nor will the stereotyped
Philistine argument that the laxity of divorce laws and the growing
looseness of woman account for the fact that: first, every twelfth
marriage ends in divorce; second, that since 1870 divorces have
increased from 28 to 73 for every hundred thousand population; third,
that adultery, since 1867, as ground for divorce, has increased 270.8
per cent.; fourth, that desertion increased 369.8 per cent.
Added to these startling figures is a vast amount of material,
dramatic and literary, further elucidating this subject. Robert
Herrick, in TOGETHER; Pinero, in MID-CHANNEL; Eugene Walter, in PAID
IN FULL, and scores of other writers are discussing the barrenness,
the monotony, the sordidness, the inadequacy of marriage as a factor
for harmony and understanding.
The thoughtful social student will not content himself with the
popular superficial excuse for this phenomenon.
“The most unpardonable sin in society is independence of thought.”
His work may some day become the fad
of the mob, but not until his heart's blood had been exhausted; not
until the pathfinder has ceased to be, and a throng of an idealless
and visionless mob has done to death the heritage of the master.
It is said that the artist of today cannot create because
Prometheus-like he is bound to the rock of economic necessity.
This, however, is true of art in all ages. Michael Angelo was
dependent on his patron saint, no less than the sculptor or painter
of today, except that the art connoisseurs of those days were far
away from the madding crowd. They felt honored to be permitted to
worship at the shrine of the master.
The art protector of our time knows but one criterion, one
value,--the dollar. He is not concerned about the quality of any
great work, but in the quantity of dollars his purchase implies.
Thus the financier in Mirbeau's LES AFFAIRES SONT LES AFFAIRES points
to some blurred arrangement in colors, saying "See how great it is;
it cost 50,000 francs." Just like our own parvenues. The fabulous
figures paid for their great art discoveries must make up for the
poverty of their taste.
The most unpardonable sin in society is independence of thought.
That this should be so terribly apparent in a country whose symbol is
democracy, is very significant of the tremendous power of the
majority.
Wendell Phillips said fifty years ago: "In our country of absolute
democratic equality, public opinion is not only omnipotent, it is
omnipresent. There is no refuge from its tyranny, there is no hiding
from its reach, and the result is that if you take the old Greek
lantern and go about to seek among a hundred, you will not find a
single American who has not, or who does not fancy at least he has,
something to gain or lose in his ambition, his social life, or
business, from the good opinion and the votes of those around him.
And the consequence is that instead of being a mass of individuals,
each one fearlessly blurting out his own conviction, as a nation
compared to other nations we are a mass of cowards. More than any
other people we are afraid of each other." Evidently we have not
advanced very far from the condition that confronted Wendell
Phillips.
“Free love? as if love is anything but free. Man has bought brains, but all the millions in the world have failed to buy love.”
Marriage but
defiles, outrages, and corrupts her fulfillment. Does it not say to
woman, Only when you follow me shall you bring forth life? Does it
not condemn her to the block, does it not degrade and shame her if
she refuses to buy her right to motherhood by selling herself? Does
not marriage only sanction motherhood, even though conceived in
hatred, in compulsion? Yet, if motherhood be of free choice, of
love, of ecstasy, of defiant passion, does it not place a crown of
thorns upon an innocent head and carve in letters of blood the
hideous epithet, Bastard? Were marriage to contain all the virtues
claimed for it, its crimes against motherhood would exclude it
forever from the realm of love.
Love, the strongest and deepest element in all life, the harbinger of
hope, of joy, of ecstasy; love, the defier of all laws, of all
conventions; love, the freest, the most powerful moulder of human
destiny; how can such an all-compelling force be synonymous with that
poor little State and Church-begotten weed, marriage?
Free love? As if love is anything but free! Man has bought brains,
but all the millions in the world have failed to buy love. Man has
subdued bodies, but all the power on earth has been unable to subdue
love. Man has conquered whole nations, but all his armies could not
conquer love. Man has chained and fettered the spirit, but he has
been utterly helpless before love. High on a throne, with all the
splendor and pomp his gold can command, man is yet poor and desolate,
if love passes him by. And if it stays, the poorest hovel is radiant
with warmth, with life and color. Thus love has the magic power to
make of a beggar a king. Yes, love is free; it can dwell in no other
atmosphere. In freedom it gives itself unreservedly, abundantly,
completely. All the laws on the statutes, all the courts in the
universe, cannot tear it from the soil, once love has taken root.
If, however, the soil is sterile, how can marriage make it bear
fruit? It is like the last desperate struggle of fleeting life
against death.
Love needs no protection; it is its own protection. So long as love
begets life no child is deserted, or hungry, or famished for the want
of affection.
“Love, the strongest and deepest element in all life, the harbinger of hope, of joy, of ecstasy; love, the definer of all laws, of all conventions; love, the freest, the most powerful moulder of human destiny; how can such an all-compelling force be synonymous with that poor little State and Church-begotten weed, marriage?”
It incapacitates her for life's struggle, annihilates her
social consciousness, paralyzes her imagination, and then imposes its
gracious protection, which is in reality a snare, a travesty on human
character.
If motherhood is the highest fulfillment of woman's nature, what
other protection does it need, save love and freedom? Marriage but
defiles, outrages, and corrupts her fulfillment. Does it not say to
woman, Only when you follow me shall you bring forth life? Does it
not condemn her to the block, does it not degrade and shame her if
she refuses to buy her right to motherhood by selling herself? Does
not marriage only sanction motherhood, even though conceived in
hatred, in compulsion? Yet, if motherhood be of free choice, of
love, of ecstasy, of defiant passion, does it not place a crown of
thorns upon an innocent head and carve in letters of blood the
hideous epithet, Bastard? Were marriage to contain all the virtues
claimed for it, its crimes against motherhood would exclude it
forever from the realm of love.
Love, the strongest and deepest element in all life, the harbinger of
hope, of joy, of ecstasy; love, the defier of all laws, of all
conventions; love, the freest, the most powerful moulder of human
destiny; how can such an all-compelling force be synonymous with that
poor little State and Church-begotten weed, marriage?
Free love? As if love is anything but free! Man has bought brains,
but all the millions in the world have failed to buy love. Man has
subdued bodies, but all the power on earth has been unable to subdue
love. Man has conquered whole nations, but all his armies could not
conquer love. Man has chained and fettered the spirit, but he has
been utterly helpless before love. High on a throne, with all the
splendor and pomp his gold can command, man is yet poor and desolate,
if love passes him by. And if it stays, the poorest hovel is radiant
with warmth, with life and color. Thus love has the magic power to
make of a beggar a king. Yes, love is free; it can dwell in no other
atmosphere. In freedom it gives itself unreservedly, abundantly,
completely. All the laws on the statutes, all the courts in the
universe, cannot tear it from the soil, once love has taken root.
If, however, the soil is sterile, how can marriage make it bear
fruit? It is like the last desperate struggle of fleeting life
against death.
“If love does not know how to give and take without restrictions, it is not love, but a transaction that never fails to lay stress on a plus and a minus.”
They are young, and she is kind and beautiful, and
though always in rigid attire, her appearance is softened by a
spotlessly clean white collar and cuffs. One would expect that he
would tell her of his love, but he is not one to commit romantic
absurdities. Poetry and the enthusiasm of love cover their blushing
faces before the pure beauty of the lady. He silences the voice of
his nature, and remains correct. She, too, is always exact, always
rational, always well behaved. I fear if they had formed a union,
the young man would have risked freezing to death. I must confess
that I can see nothing beautiful in this new beauty, who is as cold
as the stone walls and floors she dreams of. Rather would I have the
love songs of romantic ages, rather Don Juan and Madame Venus, rather
an elopement by ladder and rope on a moonlight night, followed by the
father's curse, mother's moans, and the moral comments of neighbors,
than correctness and propriety measured by yardsticks. If love does
not know how to give and take without restrictions, it is not love,
but a transaction that never fails to lay stress on a plus and a
minus.
The greatest shortcoming of the emancipation of the present day lies
in its artificial stiffness and its narrow respectabilities, which
produce an emptiness in woman's soul that will not let her drink from
the fountain of life. I once remarked that there seemed to be a
deeper relationship between the old-fashioned mother and hostess,
ever on the alert for the happiness of her little ones and the
comfort of those she loved, and the truly new woman, than between
the latter and her average emancipated sister. The disciples of
emancipation pure and simple declared me a heathen, fit only for the
stake. Their blind zeal did not let them see that my comparison
between the old and the new was merely to prove that a goodly number
of our grandmothers had more blood in their veins, far more humor and
wit, and certainly a greater amount of naturalness, kind-heartedness,
and simplicity, than the majority of our emancipated professional
women who fill the colleges, halls of learning, and various offices.
“Crime is naught but misdirected energy.”
In a society
where those who always work never have anything, while those who
never work enjoy everything, solidarity of interests is non-existent;
hence social harmony is but a myth. The only way organized authority
meets this grave situation is by extending still greater privileges
to those who have already monopolized the earth, and by still further
enslaving the disinherited masses. Thus the entire arsenal of
government--laws, police, soldiers, the courts, legislatures,
prisons,--is strenuously engaged in "harmonizing" the most
antagonistic elements in society.
The most absurd apology for authority and law is that they serve to
diminish crime. Aside from the fact that the State is itself the
greatest criminal, breaking every written and natural law, stealing
in the form of taxes, killing in the form of war and capital
punishment, it has come to an absolute standstill in coping with
crime. It has failed utterly to destroy or even minimize the
horrible scourge of its own creation.
Crime is naught but misdirected energy. So long as every institution
of today, economic, political, social, and moral, conspires to
misdirect human energy into wrong channels; so long as most people
are out of place doing the things they hate to do, living a life they
loathe to live, crime will be inevitable, and all the laws on the
statutes can only increase, but never do away with, crime. What does
society, as it exists today, know of the process of despair, the
poverty, the horrors, the fearful struggle the human soul must pass
on its way to crime and degradation. Who that knows this terrible
process can fail to see the truth in these words of Peter Kropotkin:
"Those who will hold the balance between the benefits thus attributed
to law and punishment and the degrading effect of the latter on
humanity; those who will estimate the torrent of depravity poured
abroad in human society by the informer, favored by the Judge even,
and paid for in clinking cash by governments, under the pretext of
aiding to unmask crime; those who will go within prison walls and
there see what human beings become when deprived of liberty, when
subjected to the care of brutal keepers, to coarse, cruel words, to a
thousand stinging, piercing humiliations, will agree with us that the
entire apparatus of prison and punishment is an abomination which
ought to be brought to an end.
“The political arena leaves one no alternative, one must either be a dunce or a rogue.”
One has but to bear in mind
the process of politics to realize that its path of good intentions
is full of pitfalls: wire-pulling, intriguing, flattering, lying,
cheating; in fact, chicanery of every description, whereby the
political aspirant can achieve success. Added to that is a complete
demoralization of character and conviction, until nothing is left
that would make one hope for anything from such a human derelict.
Time and time again the people were foolish enough to trust, believe,
and support with their last farthing aspiring politicians, only to
find themselves betrayed and cheated.
It may be claimed that men of integrity would not become corrupt in
the political grinding mill. Perhaps not; but such men would be
absolutely helpless to exert the slightest influence in behalf of
labor, as indeed has been shown in numerous instances. The State is
the economic master of its servants. Good men, if such there be,
would either remain true to their political faith and lose their
economic support, or they would cling to their economic master and be
utterly unable to do the slightest good. The political arena leaves
one no alternative, one must either be a dunce or a rogue.
The political superstition is still holding sway over the hearts and
minds of the masses, but the true lovers of liberty will have no more
to do with it. Instead, they believe with Stirner that man has as
much liberty as he is willing to take. Anarchism therefore stands
for direct action, the open defiance of, and resistance to, all laws
and restrictions, economic, social, and moral. But defiance and
resistance are illegal. Therein lies the salvation of man.
Everything illegal necessitates integrity, self-reliance, and
courage. In short, it calls for free, independent spirits, for "men
who are men, and who have a bone in their backs which you cannot pass
your hand through."
Universal suffrage itself owes its existence to direct action. If
not for the spirit of rebellion, of the defiance on the part of the
American revolutionary fathers, their posterity would still wear the
King's coat. If not for the direct action of a John Brown and his
comrades, America would still trade in the flesh of the black man.
