Mutual Aid - Peter Kropotkin (ereader that reads to you .TXT) 📗

to save him. Then came a fearful wave, the boat capsized again, and we were cast ashore. The men were still rescued by the D. boat, ours was caught miles away. I was found next morning in the snow.”

The same feeling moved also the miners of the Rhonda Valley, when they worked for the rescue of their comrades from the inundated mine. They had pierced through thirty-two yards of coal in order to reach their entombed comrades; but when only three yards more remained to be pierced, firedamp enveloped them. The lamps went out, and the rescue-men retired. To work in such conditions was to risk being blown up at every moment. But the raps of the entombed miners were still heard, the men were still alive and appealed for help, and several miners volunteered to work at any risk; and as they went down the mine, their wives had only silent tears to follow them⁠—not one word to stop them.

There is the gist of human psychology. Unless men are maddened in the battlefield, they “cannot stand it” to hear appeals for help, and not to respond to them. The hero goes; and what the hero does, all feel that they ought to have done as well. The sophisms of the brain cannot resist the mutual-aid feeling, because this feeling has been nurtured by thousands of years of human social life and hundreds of thousands of years of pre-human life in societies.

“But what about those men who were drowned in the Serpentine in the presence of a crowd, out of which no one moved for their rescue?” it may be asked. “What about the child which fell into the Regent’s Park Canal⁠—also in the presence of a holiday crowd⁠—and was only saved through the presence of mind of a maid who let out a Newfoundland dog to the rescue?” The answer is plain enough. Man is a result of both his inherited instincts and his education. Among the miners and the seamen, their common occupations and their everyday contact with one another create a feeling of solidarity, while the surrounding dangers maintain courage and pluck. In the cities, on the contrary, the absence of common interest nurtures indifference, while courage and pluck, which seldom find their opportunities, disappear, or take another direction. Moreover, the tradition of the hero of the mine and the sea lives in the miners’ and fishermen’s villages, adorned with a poetical halo. But what are the traditions of a motley London crowd? The only tradition they might have in common ought to be created by literature, but a literature which would correspond to the village epics hardly exists. The clergy are so anxious to prove that all that comes from human nature is sin, and that all good in man has a supernatural origin, that they mostly ignore the facts which cannot be produced as an example of higher inspiration or grace, coming from above. And as to the lay-writers, their attention is chiefly directed towards one sort of heroism, the heroism which promotes the idea of the State. Therefore, they admire the Roman hero, or the soldier in the battle, while they pass by the fisherman’s heroism, hardly paying attention to it. The poet and the painter might, of course, be taken by the beauty of the human heart in itself; but both seldom know the life of the poorer classes, and while they can sing or paint the Roman or the military hero in conventional surroundings, they can neither sing nor paint impressively the hero who acts in those modest surroundings which they ignore. If they venture to do so, they produce a mere piece of rhetoric.308

The countless societies, clubs, and alliances, for the enjoyment of life, for study and research, for education, and so on, which have lately grown up in such numbers that it would require many years to simply tabulate them, are another manifestation of the same everworking tendency for association and mutual support. Some of them, like the broods of young birds of different species which come together in the autumn, are entirely given to share in common the joys of life. Every village in this country, in Switzerland, Germany, and so on, has its cricket, football, tennis, ninepins, pigeon, musical or singing clubs. Other societies are much more numerous, and some of them, like the Cyclists’ Alliance, have suddenly taken a formidable development. Although the members of this alliance have nothing in common but the love of cycling, there is already among them a sort of freemasonry for mutual help, especially in the remote nooks and corners which are not flooded by cyclists; they look upon the “C.A.C.”⁠—the Cyclists’ Alliance Club⁠—in a village as a sort of home; and at the yearly Cyclists’ Camp many a standing friendship has been established. The Kegelbrüder, the Brothers of the Nine Pins, in Germany, are a similar association; so also the Gymnasts’ Societies (300,000 members in Germany), the informal brotherhood of paddlers in France, the yacht clubs, and so on. Such associations certainly do not alter the economical stratification of society, but, especially in the small towns, they contribute to smooth social distinctions, and as they all tend to join in large national and international federations, they certainly aid the growth of personal friendly intercourse between all sorts of men scattered in different parts of the globe.

The Alpine Clubs, the Jagdschutzverein in Germany, which has over 100,000 members⁠—hunters, educated foresters, zoologists, and simple lovers of Nature⁠—and the International Ornithological Society, which includes zoologists, breeders, and simple peasants in Germany, have the same character. Not only have they done in a few years a large amount of very useful work, which large associations alone could do properly (maps, refuge huts, mountain roads; studies of animal life, of noxious insects, of migrations of birds, and so on), but they create new bonds between men. Two Alpinists of different nationalities who meet in a refuge hut in