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Forty years have passed since the proclamation of the Paris Commune. In accordance with tradition, the French workers paid homage to the memory of the men and women of the revolution of March 18, 1871, by meetings and demonstrations. At the end of May they will again place wreaths on the graves of the Communards who were shot, the victims of the terrible “May Week”, and over their graves they will once more vow to fight untiringly until their ideas have triumphed and the cause they bequeathed has been fully achieved.
Why does the proletariat, not only in France but through out the entire world, honour the men and women of the Paris Commune as their predecessors? And what is the heritage of the Commune?
The Commune sprang up spontaneously. No one consciously prepared it in an organised way. The unsuccessful war with Germany, the privations suffered during the siege, the unemployment among the proletariat and the ruin among the lower middle classes; the indignation of the masses against the upper classes and against authorities who had displayed utter incompetence, the vague unrest among the working class, which was discontented with its lot and was striving for a different social system; the reactionary composition of the National Assembly, which roused apprehensions as to the fate of the republic—all this and many other factors combined to drive the population of Paris to revolution on March 18, which unexpectedly placed power in the hands of the National Guard, in the hands of the working class and the petty bourgeoisie which had sided with it.
It was an event unprecedented in history. Up to that time power had, as a rule, been in the hands of landowners and capitalists, i. e., in the hands of their trusted agents who made up the so-called government. After the revolution of March 18, when M. Thiers’ government had fled from Paris with its troops, its police and its officials, the people became masters of the situation and power passed into the hands of the proletariat. But in modern society, the proletariat, economically enslaved by capital, cannot dominate politically unless it breaks the chains which fetter it to capital. That is why the movement of the Commune was bound to take on a socialist tinge, i. e., to strive to over throw the rule of the bourgeoisie, the rule of capital, and to destroy the very foundations of the contemporary social order.
At first this movement was extremely indefinite and confused. It was joined by patriots who hoped that the Commune would renew the war with the Germans and bring it to a successful conclusion. It enjoyed the support of the small shopkeepers who were threatened with ruin unless there was a postponement of payments on debts and rent (the government refused to grant this postponement, but they obtained it from the Commune). Finally, it enjoyed, at first, the sympathy of bourgeois republicans who feared that the reactionary National Assembly (the “rustics”, the savage landlords) would restore the monarchy. But it was of course the workers (especially the artisans of Paris), among whom active socialist propaganda had been carried on during the last years of the Second Empire and many of whom even belonged to the International, who played the principal part in this movement.
Only the workers remained loyal to the Commune to the end. The bourgeois republicans and the petty bourgeoisie soon broke away from it: the former were frightened off by the revolutionary-socialist, proletarian character of the movement; the latter broke away when they saw that it was doomed to inevitable defeat. Only the French proletarians supported their government fearlessly and untiringly, they alone fought and died for it—that is to say, for the cause of the emancipation of the working class, for a better future for all toilers.
Deserted by its former allies and left without support, the Commune was doomed to defeat. The entire bourgeoisie of France, all the landlords, stockbrokers, factory owners, all the robbers, great and small, all the exploiters joined forces against it. This bourgeois coalition, supported by Bismarck (who released a hundred thousand French prisoners of war to help crush revolutionary Paris), succeeded in rousing the ignorant peasants and the petty bourgeoisie of the provinces against the proletariat of Paris, and forming a ring of steel around half of Paris (the other half was besieged by the German army). In some of the larger cities in France (Marseilles, Lyons, St. Étienne, Dijon, etc.) the workers also attempted to seize power, to proclaim the Commune and come to the help of Paris; but these attempts were short-lived. Paris, which had first raised the banner of proletarian revolt, was left to its own resources and doomed to certain destruction.
Two conditions, at least, are necessary for a victorious social revolution—highly developed productive forces and a proletariat adequately prepared for it. But in 1871 both of these conditions were lacking. French capitalism was still poorly developed, and France was at that time mainly a petty-bourgeois country (artisans, peasants, shopkeepers, etc). On the other hand, there was no workers’ party; the working class had not gone through a long school of struggle and was unprepared, and for the most part did not even clearly visualise its tasks and the methods of fulfilling them. There was no serious political organisation of the proletariat, nor were there strong trade unions and co-operative societies....
But the chief thing which the Commune lacked was time—an opportunity to take stock of the situation and to embark upon the fulfilment of its programme. It had scarcely had time to start work, when the government entrenched in Versailles and supported by the entire bourgeoisie began hostilities against Paris. The Commune had to concentrate primarily on self-defence. Right up to the very end, May 21-28, it had no time to think seriously of anything else.
However, in spite of these unfavourable conditions, in spite of its brief existence, the Commune managed to promulgate a few measures which sufficiently characterise its real significance and aims. The Commune did away with the standing army, that blind weapon in the hands of the ruling classes, and armed the whole people. It proclaimed the separation of church and state, abolished state payments to religious bodies (i. e., state salaries for priests), made popular, education purely secular, and in this way struck a severe blow at the gendarmes in cassocks. In the purely social sphere the Commune accomplished very little, but this little nevertheless clearly reveals its character as a popular, workers’ government. Night-work in bakeries was forbidden; the system of fines, which represented legalised robbery of the workers, was abolished. Finally, there was the famous decree that all factories and workshops abandoned or shut down by their owners were to be turned over to associations of workers that were to resume production. And, as if to emphasise its character as a truly democratic, proletarian government, the Commune decreed that the salaries of all administrative and government officials, irrespective of rank, should not exceed the normal wages of a worker, and in no case amount to more than 6,000 francs a year (less than 200 rubles a month).
All these measures showed clearly enough that the Commune was a deadly menace to the old world founded on the enslavement and exploitation of the people. That was why bourgeois society could not feel at ease so long as the Red Flag of the proletariat waved over the Hotel de Ville in Paris. And when the organised forces of the government finally succeeded in gaining the upper hand over the poorly organised forces of the revolution, the Bonapartist generals, who had been beaten by the Germans and who showed courage only in fighting their defeated countrymen, those French Rennenkampfs and Meller-Zakomelskys, organised such a slaughter as Paris had never known. About 30,000 Parisians were shot down by the bestial soldiery, and about 45,000 were arrested, many of whom were afterwards executed, while thousands were transported or exiled. In all, Paris lost about 100,000 of its best people, including some of the finest workers in all trades.
The bourgeoisie were satisfied. “Now we have finished with socialism for a long time,” said their leader, the blood thirsty dwarf, Thiers, after he and his generals had drowned the proletariat of Paris in blood. But these bourgeois crows croaked in vain. Less than six years after the suppression of the Commune, when many of its champions were still pining in prison or in exile, a new working-class movement arose in France. A new socialist generation, enriched by the experience of their predecessors and no whit discouraged by their defeat, picked up the flag which had fallen from the hands of the fighters in the cause of the Commune and bore it boldly and confidently forward. Their battle-cry was: “Long live the social revolution! Long live the Commune!” And in another few years, the new workers’ party and the agitational work launched by it throughout the country compelled the ruling classes to release Communards who were still kept in prison by the government.
The memory of the fighters of the Commune is honoured not only by the workers of France but by the proletariat of the whole world. For the Commune fought, not for some local or narrow national aim, but for the emancipation of all toiling humanity, of all the downtrodden and oppressed. As a foremost fighter for the social revolution, the Commune has won sympathy wherever there is a proletariat suffering and engaged in struggle. The epic of its life and death, the sight of a workers’ government which seized the capital of the world and held it for over two months, the spectacle of the heroic struggle of the proletariat and the torments it underwent after its defeat—all this raised the spirit of millions of workers, aroused their hopes and enlisted their sympathy for the cause of socialism. The thunder of the cannon in Paris awakened the most backward sections of the proletariat from their deep slumber, and everywhere gave impetus to the growth of revolutionary socialist propaganda. That is why the cause of the Commune is not dead. It lives to the present day in every one of us.
The cause of the Commune is the cause of the social revolution, the cause of the complete political and economic emancipation of the toilers. It is the cause of the proletariat of the whole world. And in this sense it is immortal.
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