animosity in the political world, President Roosevelt maintains, is wicked. But class animosity in the political world is the preachment of the revolutionists. “Let the class wars in the industrial world continue,” they say, “but extend the class war to the political world.” As their leader, Eugene V. Debs says: “So far as this struggle is concerned, there is no good capitalist and no bad working-man. Every capitalist is your enemy and every working-man is your friend.”
Here is class animosity in the political world with a vengeance. And here is revolution. In 1888 there were only 2,000 revolutionists of this type in the United States; in 1900 there were 127,000 revolutionists; in 1904, 435,000 revolutionists. Wickedness of the President Roosevelt definition evidently flourishes and increases in the United States. Quite so, for it is the revolution that flourishes and increases.
Here and there a member of the capitalist class catches a clear glimpse of the revolution, and raises a warning cry. But his class does not heed. President Eliot of Harvard raised such a cry:
“I am forced to believe there is a present danger of socialism never before so imminent in America in so dangerous a form, because never before imminent in so well organized a form. The danger lies in the obtaining control of the trades-unions by the socialists.” And the capitalist employers, instead of giving heed to the warnings, are perfecting their strike-breaking organization and combining more strongly than ever for a general assault upon that dearest of all things to the trades-unions – the closed shop. In so far as this assault succeeds, by just that much will the capitalist class shorten its lease of life. It is the old, old story, over again and over again. The drunken drones still cluster greedily about the honey vats.
Possibly one of the most amusing spectacles of to-day is the attitude of the American press toward the revolution. It is also a pathetic spectacle. It compels the onlooker to be aware of a distinct loss of pride in his species. Dogmatic utterance from the mouth of ignorance may make gods laugh, but it should make men weep. And the American editors (in the general instance) are so impressive about it! The old “divide-up,” “men-are-not-born-free-and-equal,” propositions are enunciated gravely and sagely, as things white-hot and new from the forge of human wisdom. Their feeble vapourings show no more than a schoolboy’s comprehension of the nature of the revolution. Parasites themselves on the capitalist class, serving the capitalist class by moulding public opinion, they, too, cluster drunkenly about the honey vats.
Of course, this is true only of the large majority of American editors. To say that it is true of all of them would be to cast too great obloquy upon the human race. Also, it would be untrue, for here and there an occasional editor does see clearly – and in his case, ruled by stomach-incentive, is usually afraid to say what he thinks about it. So far as the science and the sociology of the revolution are concerned, the average editor is a generation or so behind the facts. He is intellectually slothful, accepts no facts until they are accepted by the majority, and prides himself upon his conservatism. He is an instinctive optimist, prone to believe that what ought to be, is. The revolutionist gave this up long ago, and believes not that what ought to be, is, but what is, is, and that it may not be what it ought to be at all.
Now and then, rubbing his eyes, vigorously, an editor catches a sudden glimpse of the revolution and breaks out in naïve volubility, as, for instance, the one who wrote the following in the Chicago Chronicle: “American socialists are revolutionists. They know that they are revolutionists. It is high time that other people should appreciate the fact.” A white-hot, brand-new discovery, and he proceeded to shout it out from the housetops that we, forsooth, were revolutionists. Why, it is just what we have been doing all these years – shouting it out from the housetops that we are revolutionists, and stop us who can.
The time should be past for the mental attitude: “Revolution is atrocious. Sir, there is no revolution.” Likewise should the time be past for that other familiar attitude: “Socialism is slavery. Sir, it will never be.” It is no longer a question of dialectics, theories, and dreams. There is no question about it. The revolution is a fact. It is here now. Seven million revolutionists, organized, working day and night, are preaching the revolution – that passionate gospel, the Brotherhood of Man. Not only is it a cold-blooded economic propaganda, but it is in essence a religious propaganda with a fervour in it of Paul and Christ. The capitalist class has been indicted. It has failed in its management and its management is to be taken away from it. Seven million men of the working-class say that they are going to get the rest of the working-class to join with them and take the management away. The revolution is here, now. Stop it who can.
THE SOMNAMBULISTS
“’Tis only fools speak evil of the clay —
The very stars are made of clay like mine.”
The mightiest and absurdest sleep-walker on the planet! Chained in the circle of his own imaginings, man is only too keen to forget his origin and to shame that flesh of his that bleeds like all flesh and that is good to eat. Civilization (which is part of the circle of his imaginings) has spread a veneer over the surface of the soft-shelled animal known as man. It is a very thin veneer; but so wonderfully is man constituted that he squirms on his bit of achievement and believes he is garbed in armour-plate.
Yet man to-day is the same man that drank from his enemy’s skull in the dark German forests, that sacked cities, and stole his women from neighbouring clans like any howling aborigine. The flesh-and-blood body of man has not changed in the last several thousand years. Nor has his mind changed. There is no faculty of the mind of man to-day that did not exist in the minds of the men of long ago. Man has to-day no concept that is too wide and deep and abstract for the mind of Plato or Aristotle to grasp. Give to Plato or Aristotle the same fund of knowledge that man to-day has access to, and Plato and Aristotle would reason as profoundly as the man of to-day and would achieve very similar conclusions.
It is the same old animal man, smeared over, it is true, with a veneer, thin and magical, that makes him dream drunken dreams of self-exaltation and to sneer at the flesh and the blood of him beneath the smear. The raw animal crouching within him is like the earthquake monster pent in the crust of the earth. As he persuades himself against the latter till it arouses and shakes down a city, so does he persuade himself against the former until it shakes him out of his dreaming and he stands undisguised, a brute like any other brute.
Starve him, let him miss six meals, and see gape through the veneer the hungry maw of the animal beneath. Get between him and the female of his kind upon whom his mating instinct is bent, and see his eyes blaze like an angry cat’s, hear in his throat the scream of wild stallions, and watch his fists clench like an orang-outang’s. Maybe he will even beat his chest. Touch his silly vanity, which he exalts into high-sounding pride – call him a liar, and behold the red animal in him that makes a hand clutching that is quick like the tensing of a tiger’s claw, or an eagle’s talon, incarnate with desire to rip and tear.
It is not necessary to call him a liar to touch his vanity. Tell a plains Indian that he has failed to steal horses from the neighbouring tribe, or tell a man living in bourgeois society that he has failed to pay his bills at the neighbouring grocer’s, and the results are the same. Each, plains Indian and bourgeois, is smeared with a slightly different veneer, that is all. It requires a slightly different stick to scrape it off. The raw animals beneath are identical.
But intrude not violently upon man, leave him alone in his somnambulism, and he kicks out from under his feet the ladder of life up which he has climbed, constitutes himself the centre of the universe, dreams sordidly about his own particular god, and maunders metaphysically about his own blessed immortality.
True, he lives in a real world, breathes real air, eats real food, and sleeps under real blankets, in order to keep real cold away. And there’s the rub. He has to effect adjustments with the real world and at the same time maintain the sublimity of his dream. The result of this admixture of the real and the unreal is confusion thrice confounded. The man that walks the real world in his sleep becomes such a tangled mass of contradictions, paradoxes, and lies that he has to lie to himself in order to stay asleep.
In passing, it may be noted that some men are remarkably constituted in this matter