Emma Goldman Quotes

Not only my arrest but the others smack of the Haymarket. The police are very much in disrepute all over the country, and they wish to do something to clear themselves. They are trying to make it an anarchist plot. If they wish to make up a case, they may succeed.

No other superstition is so detrimental to growth, so enervating and paralyzing to the minds and hearts of the people, as the superstition of Morality

"I know how your visit and my strange behaviour must have affected you," he wrote. " The sight of your face after all these years completely unnerved me. I could not think, I could not speak. It was as if all my dreams of freedom, the whole world of the living, were concentrated in the shiny little trinket that was dangling from your watch-chain. I couldn't take my eyes off it, I couldn't keep my hand from playing with it. It absorbed my whole being. And all the time I felt how nervous you were at my silence, and I couldn't utter a word."

The typical Anarchist, then, may be defined as follows: A man perceptible by the spirit of revolt under one or more of its forms, — opposition, investigation, criticism, innovation, — endowed with a strong love of liberty, egoistic or individualistic, and possessed of great curiosity, a keen desire to know. These traits are supplemented by an ardent love of others, a highly developed moral sensitiveness, a profound sentiment of justice, and imbued with missionary zeal.” To the above characteristics, says Alvin F. Sanborn, must be added these sterling qualities: a rare love of animals, surpassing sweetness in all the ordinary relations of life, exceptional sobriety of demeanor, frugality and regularity, austerity, even, of living, and courage beyond compare.[2]

There is not a single penal institution or reformatory in the United States where men are not tortured “to be made good,” by means of the blackjack, the club, the straightjacket, the water-cure, the “humming bird” (an electrical contrivance run along the human body), the solitary, the bullring, and starvation diet. In these institutions his will is broken, his soul degraded, his spirit subdued by the deadly monotony and routine of prison life.

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?love,

The history of New England, and especially of Massachusetts, is full of the horrors that have turned life into gloom, joy into despair, naturalness into disease, honesty and truth into hideous lies and hypocrisies. The ducking-stool and whipping post, as well as numerous other devices of torture, were the favorite English methods for American purification. Boston, the city of culture, has gone down in the annals of Puritanism as the “Bloody Town.” It rivaled Salem, even, in her cruel persecution of unauthorized religious opinions. On the now famous Common a half-naked woman, with a baby in her arms, was publicly whipped for the crime of free speech; and on the same spot Mary Dyer, another Quaker woman, was hanged in 1659. In fact, Boston has been the scene of more than one wanton crime committed by Puritanism. Salem, in the summer of 1692, killed eighteen people for witchcraft. Nor was Massachusetts alone in driving out the devil by fire and brimstone. As Canning justly said: “The Pilgrim fathers infested the New World to redress the balance of the Old.” The horrors of that period have found their most supreme expression in the American classic, THE SCARLET LETTER.

Anarchism asserts the possibility of an organization without discipline, fear, or punishment and without the pressure of poverty: a new social organism, which will make an end to the struggle for the means of existence — the savage struggle which undermines the finest qualities in man and ever widens the social abyss. In short, anarchism strives towards a social organization which will establish well-being for all. [

If society were only relieved of the waste and expense of keeping a lazy class, and the equally great expense of the paraphernalia of protection this lazy class requires, the social tables would contain an abundance for all, including even the occasional lazy individual.

It requires something more than personal experience to gain a philosophy or point of view from any specific event. It is the quality of our response to the event and our capacity to enter into the lives of others that help us to make their lives and experiences our own. In my own case my convictions have derived and developed from events in the lives of others as well as from my own experience. What I have seen meted out to others by authority and repression, economic and political, transcends anything I myself may have endured.

Anarchism rouses man to rebellion against this black monster. Break your mental fetters, says Anarchism to man, for not until you think and judge for yourself will you get rid of the dominion of darkness, the greatest obstacle to all progress.

The ignorant mass looks upon the man who makes a violent protest against our social and economic iniquities as upon a wild beast, a cruel, heartless monster, whose joy it is to destroy life and bathe in blood; or at best, as upon an irresponsible lunatic. Yet nothing is further from the truth. As a matter of fact, those who have studied the character and personality of these men, or who have come in close contact with them, are agreed that it is their super-sensitiveness to the wrong and injustice surrounding them which compels them to pay the toll of our social crimes. The most noted writers and poets, discussing the psychology of political offenders, have paid them the highest tribute. Could anyone assume that these men had advised violence, or even approved of the acts? Certainly not. Theirs was the attitude of the social student, of the man who knows that beyond every violent act there is a vital cause.

Let us consider some of the most important Anarchist acts within the last two decades. Strange as it may seem, one of the most significant deeds of political violence occurred here in America, in connection with the Homestead strike of 1892. During that memorable time the Carnegie Steel Company organized a conspiracy to crush the Amalgamated Association of Iron and Steel Workers. Henry Clay Frick, then Chairman of the Company, was intrusted with that democratic task. He lost no time in carrying out the policy of breaking the Union, the policy which he had so successfully practiced during his reign of terror in the coke regions. Secretly, and while peace negotiations were being purposely prolonged, Frick supervised the military preparations, the fortification of the Homestead Steel Works, the erection of a high board fence, capped with barbed wire and provided with loopholes for sharpshooters. And then, in the dead of night, he attempted to smuggle his army of hired Pinkerton thugs into Homestead, which act precipitated the terrible carnage of the steel workers. Not content with the death of eleven victims, killed in the Pinkerton skirmish, Henry Clay Frick, good Christian and free American, straightway began the hounding down of the helpless wives and orphans, by ordering them out of the wretched Company houses.

If voting changed anything, it would be made illegal.

Perhaps even more than constituted authority, it is social uniformity and sameness that harass the individual most. His very "uniqueness," "separateness" and "differentiation" make him an alien, not only in his native place, but even in his own home. Often more so than the foreign born who generally falls in with the established. In the true sense one's native land, with its back ground of tradition, early impressions, reminiscences and other things dear to one, is not enough to make sensitive human beings feel at home. A certain atmosphere of “belonging,” the consciousness of being “at one” with the people and environment, is more essential to one's feeling of home. This holds good in relation to one's family, the smaller local circle, as well as the larger phase of the life and activities commonly called one's country. The individual whose vision encompasses the whole world often feels nowhere so hedged in and out of touch with his surroundings than in his native land.