Socialism and Democracy in Europe. Samuel Peter Orth
of mob violence and incipient revolution.
The Chartist movement was promulgated by the "Workingmen's Association." It was a workingman's protest. Its organizers were carpenters, its orators were tailors and blacksmiths and weavers, surprising themselves and their audiences with their new-found eloquence, and its writers were cotton spinners. The Reform Bill had been a bitter disappointment to them. It gave the right of suffrage to the middle class, but withheld it from the working class. A few radical members of Parliament met with representatives of the workingmen and drafted a bill. O'Connell, as he handed the measure to the secretary of the association, said: "There is your charter"—and the "People's Charter" it was called. Its "six points" were: Manhood suffrage, annual Parliaments, election by ballot, abolition of property qualifications for election of members to Parliament, payment of members of Parliament, and equitably devised electoral districts. These are all political demands, all democratic. But economic conditions pressed them to the foreground. The "Bread Tax" was as much an issue as the ballot. They demanded the ballot so that they might remove the tax. "Misery and discontent were its strongest inspirations," says McCarthy.[8]
Carlyle saw the inwardness of the movement. "All along for the last five and twenty years it was curious to note how the internal discontent of England struggled to find vent for itself through any orifice; the poor patient, all sick from center to surface, complains now of this member, now of that: corn laws, currency laws, free trade, protection, want of free trade: the poor patient, tossing from side to side seeking a sound side to lie on, finds none."
One of its own crude and forceful orators said on Kersall Moor to 200,000 turbulent workingmen of Manchester: "Chartism, my friends, is no mere political movement, where the main point is your getting the ballot. Chartism is a knife and fork question. The charter means a good house, good food and drink, prosperity, and short working hours."[9]
The protest of this discontent became the nearest approach to a revolution England had encountered since Charles I. Monster meetings, for the first time called "mass meetings," were held in every county, and evenings, after working hours, enormous parades were organized, each participant carrying a torch, hence they were called "torchlight parades." These two spectacular features were soon adopted by American campaigners. A wild and desperate feeling seized the masses. "You see yonder factory with its towering chimney," cried one of its orators. "Every brick in that factory is cemented with the blood of women and children." And again: "If the rights of the poor are trampled under foot, then down with the throne, down with aristocracy, down with the bishops, down with the clergy, burn the churches, down with all rank, all title, and all dignity."[10]
In their great petition to Parliament, signed by several million people, the agitators said: "The Reform Act has effected a transfer of power from one domineering faction to another and left the people as helpless as before." "We demand universal suffrage. The suffrage, to be exempt from the corruption of the wealthy and the violence of the powerful, must be secret." The whole movement had all the aspects of a modern, violent general strike. Its papers, The Poor Man's Guardian, The Destructive, and others, were full of tirades against wealth and privilege. When the agitation became an uprising in Wales, there was a conflict between the Chartists and the police in which a number were killed and wounded. In the industrial centers, soldiers were present at the meetings, and the outcry against the use of the military was the same that is heard to-day. A number of the leaders were tried for sedition, and the courts became the objects of abuse as they are to-day. It was a labor war for political privilege; a class war for economic advantages.
SUMMARY OF THE PERIOD OF REVOLUTION
These revolutions were political in that they were a protest against existing governmental forms. The revolutionary proletarian was found in all of them. He not only stood under the standard of Daniel Manin in Venice, when that patriot again proclaimed a republic in the ancient city, and shared with Mazzini his triumph in Rome, and fought with Kossuth for the liberty of Hungary; but he formed also the body of the revolutionary forces in Germany, Austria, and France.
In all the Continental countries the uprisings were directed against the arrogance and oppression of monarchism, and against the recrudescence of feudalistic ideals. In France Louis Philippe had attempted the part of a petty despot. He restricted the ballot to the propertied class, balanced his power on too narrow a base, and it became top-heavy.
While the workingmen of Germany and Austria were taking up arms under command of the middle class against the feudal remnants, the workingmen of France were sacking their capital because of an attempted revival of monarchic privilege, and the workmen of England were marching and counter-marching in monster torchlight parades in protest against middle-class domination.
The panorama of Europe in these years of turmoil and blood thus exhibits every degree of revolt against governmental power, from the absolutism of Prussian Junkerdom and the oppression of the Hungarians by foreign tyranny, to the dominance of the aristocratic and middle-class alliance in Great Britain.
The bread-and-butter question was not wanting in any of these political uprisings. The unity of life makes their separation a myth. One is interwoven with the other. The social struggle is political, the political struggle is social.
Socialism is not merely an economic movement. It seeks to-day, and always has sought, the power of the state. The government is the only available instrument for effecting the change—the revolution—the Socialists preach, the transfer of productive enterprise from private to public ownership. "Political power our means, social happiness our end," was a Chartist motto. That is the duality of Socialism to-day.
FOOTNOTES:
[1] Marx, Revolution and Counter-Revolution in 1848.
[2] Marx, Revolution and Counter-Revolution, p. 70.
[3] Op. cit., pp. 123–124.
[4] Marx, Die Klassenkämpfe in Frankreich, pp. 26–28.
[5] See the third address issued by the International Workingmen's Association on the Franco-Prussian war, 1870–71.
The Italian Socialists in Milan, June, 1871, closed a rhetorical address to the Parisian Communards as follows: "To despotism they responded, We are free.
"To the cannon and chassepots of the leagued reactionists they offered their bared breasts.
"They fell, but fell like heroes.
"To-day the reaction calls them bandits, places them under the ban of the human race.
"Shall we permit it? No!
"Workingmen! At the time when our brothers in Paris are vanquished, hunted like fallow deer, are falling by hundreds under the blows of their murderers, let us say to them: Come to us, we are here; our houses are open to you. We will protect you, until the day of revenge, a day not far distant.
"Workingmen! the principles of the Commune of Paris are ours: we accept the responsibility of its acts. Long live the Social Republic!"
See Ed. Villetard, History of the International, p. 342. This sentiment was also expressed in London and other centers.
[6] Introduction to Die Klassenkämpfe in Frankreich, p. 8.