This last opportunity to speak to you for a period, comrades, is also the first opportunity I have had to thank you all for the gifts that were presented to me and Rose on the occasion of the fifteenth anniversary of our movement. We were both given gold watches by the comrades of Local New York. While I will not be able to take the watch with me to Sandstone penitentiary, I will nevertheless be able to take something even more valuable than the watch or any other material gift. That is the memory of your kindness and your friendship.
It is always the most important thing in a new situation to understand what it is, to know exactly what has happened and why. Trotsky taught us that, among so many other things. He frequently repeated his favorite motto, from Spinoza: "Neither to weep nor to laugh, but to understand".
The new situation is very clear to us, and I think our understanding is accurate. As the United States began to gear all its machinery for entry into the new imperialist war, it became necessary again to fool the people. Here, as throughout the world, a tremendous, worldwide mechanism of deception, falsification, and misrepresentation was turned loose on the people. It was once said that in every war the first casualty is the truth, and surely the truth was the first casualty of this war. The world is flooded, inundated by lies. We are living, you might say, in the epoch of the lie. Natalia Trotsky, in a letter she wrote to us not long ago, said that the lie has entered like a geologic layer into the spiritual life of the people of the world: but even geologic layers are not indestructible. The coming social revolution will blow the stratum of lies to bits, as a volcano blows up a geologic stratum.
In this time, when the people of the world, and the people of America among them, needed one thing more than anything else-to know the truth-they were fed on lies. All those in public life, all the political parties; all the preachers, priests, and rabbis; all the intellectuals who had promised to instruct and educate and inform the youth-they all betrayed the people of America; they sold them out and went over to the camp of the liars and deceivers. Our party alone did not betray, did not sell out. We Trotskyists told the truth. That is the reason, and the only reason, we are on our way to prison. We obeyed the first commandment in the decalogue of Trotskyism, which reads: "Thou shalt not lie".
We are not criminals, as you know, and as all of the others know. We are not going to prison for any fault or injury committed against unoffending people. We didn't kill, we didn't steal, and we didn't lie. On the contrary, we have been just and truthful. All the criminals are on the other side. And all the liars are on the other side, beginning with the judge and prosecutor in Minneapolis and ending with the highest court in the land. That is where the criminals are. I say that those nine black-gowned justices of the Supreme Court in Washington are just as criminal as any of them. They are on a level with Roosevelt and Biddle, who started the prosecution, and the lesser figures who carried it through. The august court did not pass judgment upon us. They played the ignominious role of Pontius Pilate, who washed his hands.
The Supreme Court of the United States, many of whom were once members of the American Civil Liberties Union-democrats, if you please, and liberals who frowned upon the morality of the Bolsheviks and the Marxists-showed us what their morality consists of. They were not concerned if honest people had been condemned. They were not concerned if the treasured Bill of Rights had been trampled into the mire. They didn't see the act. They turned away. They washed their hands.
I say they are all liars and conspirators. They are all on the side of the rich and the privileged, and their actions, from beginning to end, have been entirely consistent with this position. Everything, from the time when Roosevelt gave Biddle instructions to start the prosecutions against us, up to the trial, up to the verdict and the condemnation, up to the sentencing in the federal court of Judge Joyce, up to the Pontius Pilate action of the Supreme Court of the United States-everything is consistent, everything is in order in the camp of the liars, the friends of the rich and privileged.
But how do matters stand with us? Are we consistent too? Yes, indeed. Everything is in order on our side. We neither laugh nor weep; we understand. We have understood from the beginning what might be the consequences of our undertaking. All people pay for their ideas what they think the ideas are worth. If some men are not prepared to pay with the sacrifice of one day's liberty or the missing of one meal or a little inconvenience for the sake of their ideas, they are only saying thereby that they set no serious value upon them. But we think our ideas are the most important thing in this world, that they represent the whole future of mankind. That is why, if we have to pay even a high price for the sake of those ideas, we pay it without whimpering. We are Trotskyists, you remember, and that means we are political people of a different breed.
The Trotskyist party is not like the other parties. It is a different kind of a party, different not in degree, but in kind, in quality. Other parties and other politicians set limits to what they will do. But the Trotskyists set no limit on what they will do for their ideas and, in the last analysis, they set no limits on the price they are prepared to pay for them. The others play for pennies, but the Trotskyist stakes his head. Therein is the difference. Therein is the chasm that separates the vanguard of the coming proletarian revolution from all politicians and parties who merely dabble with the idea.
I am not one of those who take lightly the iniquity that has been perpetrated against us. It is a severe and cruel punishment. We who love freedom and live for the idea of freedom are condemned to lose it for ourselves. We will not be free to come and go as we please. Our days and nights, through the long months leading up to the end of our sentence, will be regulated, and all our movements will be circumscribed by others. That will not be easy for rebels to bear. We will be forced into inactivity. What can be more cruel to a revolutionary activist than to be deprived of the opportunity to take part in the movement which means life to him-the very breath of life?
And then, also, it is no light matter that we have to be separated from our families, and they from us. True, we don't cry, and, as Rose said so magnificently in her speech here tonight, our women don't mope. But, nevertheless, we are human too. If we are struck a blow, we hurt; and if we are stabbed, we bleed. Separation from those whose lives are bound to us in an intimate personal way is no less cruel a punishment for us than it would be for others. Perhaps it is even more cruel because our personal intimate associations are bound up with a complete community of ideas and activity in every element of life. Such associations are perhaps a little closer, even a little dearer, if you will, than those of people who don't value ideas very much and who, consequently, don't attract to themselves personal associations such as ours.
But even if it hurts a little more, we can stand it better than the others because we are doing it on behalf of a cause that is more important than our personal lives. It is the cause that lifts us up and gives us strength. Socialism is greater than a mother and dearer than a wife. Knowing that, and knowing that our separation is forced upon us because of our devotion to the higher cause, is what makes it possible to bear and to withstand.
We haven't been taken by surprise. We have not been suddenly pulled up short and required to make a decision whether we are prepared to pay this price. Our decision was made in advance. We knew to begin with that to tell the truth, to take up the cause of the poor and the persecuted against the rich and the mighty, to tell the truth in the face of all the liars in the world-we knew that course entailed risks. I knew that more than thirty years ago when I entered the socialist movement as a youth.
Socialism lifted me out of the drab surroundings and meager life of the poor town of Rosedale, Kansas, and showed me the vision of a new world. I thought it was good. I thought it worth fighting for. I was ready, more than thirty years ago, to fight for it at all hazards.
Nothing has ever changed my sense of proportion and of values in that respect. Neither persecution, nor poverty, nor hardship, nor the long days of internal struggles and factional quarrels that sear the souls of men in the political movement-none of that was able to change me or break me, because I never forgot what I started out to fight for. I kept undimmed my vision of the socialist future of mankind. Having that attitude, as all of the eighteen do, we can put so-called sacrifices in their proper setting and attribute to them their right place with a due sense of proportion.
Ben Hanford, one of the best loved of all the early socialist agitators in this country, once objected to a comrade's statement that he had made great sacrifices for the movement. He said he had received from the socialist movement something far greater and far better than he had ever been able to contribute to it. He had only been able to give time, effort and material means, but the socialist movement had given him a cause that was bigger than self. Therefore, he had a warrant for living in a world of poverty, hardship, discrimination, and injustice. "So please don't speak of my sacrifices", said Ben Hanford. "Socialism made a man of me, and I can never repay the movement for that."
We have not been idle in our time of comparative freedom. We have labored and we have created something that we can leave behind, very sure that it will not fall apart. A movement that is built upon ideas is a power that is hard to destroy. Indeed, it cannot be destroyed.
You remember the tragic time three years ago last August, when Trotsky fell victim to the assassin. Many people speculated that now, with the great genius-leader dead, the movement he had created would be scattered to the four winds and soon disappear. We knew it was not so, because the ideas Trotsky left behind were a mighty cement to keep the ranks together. The party didn't fall into disintegration. Far from it, the party continued to live and to grow. That will be the case now, too. We go to prison confident that we are leaving behind us capable men and women who are qualified to take our places in the leadership of the party. They have not been selected in a hurry. When the decision of the Supreme Court was announced, we did not need an emergency meeting and a hurried search for comrades to take our places in the leading positions. That had already been decided by the Fifteenth Anniversary Plenum of our party. But even the plenum decision was only a formality. In reality, the substitute leadership had been decided by the fifteen years of work and struggle in which certain individual comrades had been sifted out. They had shown their caliber. They had come forward, and by common consent they were designated to step into the places vacated by the eighteen.
Our party is built on correct ideas and therefore is indestructible. But, in addition to that, I believe there is in this party of ours an intangible power which reinforces the power of its ideas. That is the spirit of the party-its comradeship, its solidarity. You know the word comrade has been so long abused and so badly defiled by self-seekers and pretenders that honest people sometimes shrink from using the word any more. But in the movement that has been created under the inspiration of Trotsky, with his example always before us, the word comrade has acquired a new, fresh meaning that animates the members of.our movement not only in their political work in the class struggle, but also in all their daily lives and associations with each other. It is not anymore, not with us, a formal and conventional word, but a bond of unity and solidarity. Our comrades are devoted to each other and trust each other. That is an intangible source of power that will yield great results in the days to come.
The grandest figure in the whole history of America was John Brown. In John Brown of Osawatomie, the word and the deed were always in harmony with each other, never in contradiction, never in conflict. When the old warrior went to Harpers Ferry to "interfere", as he said, against the abomination of chattel slavery, he took a small group of young men with him, among them some of his own sons. They went to Harpers Ferry where they perished because, like Luther, they could do no other. They felt required to do it. When Watson Brown, the son of the old man, lay dying in the firehouse, bleeding from his wounds, with his head resting on an old pair of overalls, the great governor of the slave state of Virginia came in to see him. He said to Watson Brown, "Young man, what brought you here?" Watson Brown answered him in two words: "Duty, Sir!"
I believe that is the case with us. I believe that we have been under the same compulsion as John Brown's young men were. We were obliged to tell the truth. We saw the abomination of the imperialist war and we were under compulsion to tell the people the truth about it. We saw the vision of a socialist society and were under compulsion to fight for it at all costs and despite all hazards. We have done our duty. And that, to me, on the eve of departure for Sandstone, is the important thing. That is why we go to the next stage of the struggle with a sure self-confidence and self-assurance.
We are historically minded. We know that in the great scale of history our personal fate is a trifle, our lives are a trifle. But the socialist goal of our struggle-that is no trifle. To serve that goal, as we have served it, that is enough. Let the consequences be what they may. Whether we participate in the final victory of the struggle of mankind for its socialist future, or whether it has to be built on a foundation of our bones, it will still be good for us that we took part in it, and we will have our justification and our reward.
No liars and conspirators, no Supreme Court and no prison, can take that satisfaction away from us. We were obliged to do what we did. As a consequence of our truth-telling and our struggle, we are now obliged to go to prison. We go there, however, not as criminals, but because duty takes us there.