Chapter 1: My Eagle

The soft summer wind stirs the redwoods, and Wild-Water ripples sweet cadences over its mossy stones. There are butterflies in the sunshine, and from everywhere arises the drowsy hum of bees. It is so quiet and peaceful, and I sit here, and ponder, and am restless. It is the quiet that makes me restless. It seems unreal. All the world is quiet, but it is the quiet before the storm. I strain my ears, and all my senses, for some betrayal of that impending storm. Oh, that it may not be premature! That it may not be premature!*

* The Second Revolt was largely the work of Ernest Everhard, though he cooperated, of course, with the European leaders. The capture and secret execution of Everhard was the great event of the spring of 1932 A.D. Yet so thoroughly had he prepared for the revolt, that his fellow-conspirators were able, with little confusion or delay, to carry out his plans. It was after Everhard’s execution that his wife went to Wake Robin Lodge, a small bungalow in the Sonoma Hills of California.

Small wonder that I am restless. I think, and think, and I cannot cease from thinking. I have been in the thick of life so long that I am oppressed by the peace and quiet, and I cannot forbear from dwelling upon that mad maelstrom of death and destruction so soon to burst forth. In my ears are the cries of the stricken; and I can see, as I have seen in the past, * all the marring and mangling of the sweet, beautiful flesh, and the souls torn with violence from proud bodies and hurled to God. Thus do we poor humans attain our ends, striving through carnage and destruction to bring lasting peace and happiness upon the earth.

* Without doubt she here refers to the Chicago Commune.

And then I am lonely. When I do not think of what is to come, I think of what has been and is no more--my Eagle, beating with tireless wings the void, soaring toward what was ever his sun, the flaming ideal of human freedom. I cannot sit idly by and wait the great event that is his making, though he is not here to see. He devoted all the years of his manhood to it, and for it he gave his life. It is his handiwork. He made it.*

* With all respect to Avis Everhard, it must be pointed out that Everhard was but one of many able leaders who planned the Second Revolt. And we to-day, looking back across the centuries, can safely say that even had he lived, the Second Revolt would not have been less calamitous in its outcome than it was.

And so it is, in this anxious time of waiting, that I shall write of my husband. There is much light that I alone of all persons living can throw upon his character, and so noble a character cannot be blazoned forth too brightly. His was a great soul, and, when my love grows unselfish, my chiefest regret is that he is not here to witness to-morrow’s dawn. We cannot fail. He has built too stoutly and too surely for that. Woe to the Iron Heel! Soon shall it be thrust back from off prostrate humanity. When the word goes forth, the labor hosts of all the world shall rise. There has been nothing like it in the history of the world. The solidarity of labor is assured, and for the first time will there be an international revolution wide as the world is wide.*

* The Second Revolt was truly international. It was a colossal plan--too colossal to be wrought by the genius of one man alone. Labor, in all the oligarchies of the world, was prepared to rise at the signal. Germany, Italy, France, and all Australasia were labor countries--socialist states. They were ready to lend aid to the revolution. Gallantly they did; and it was for this reason, when the Second Revolt was crushed, that they, too, were crushed by the united oligarchies of the world, their socialist governments being replaced by oligarchical governments.

You see, I am full of what is impending. I have lived it day and night utterly and for so long that it is ever present in my mind. For that matter, I cannot think of my husband without thinking of it. He was the soul of it, and how can I possibly separate the two in thought?

As I have said, there is much light that I alone can throw upon his character. It is well known that he toiled hard for liberty and suffered sore. How hard he toiled and how greatly he suffered, I well know; for I have been with him during these twenty anxious years and I know his patience, his untiring effort, his infinite devotion to the Cause for which, only two months gone, he laid down his life.

I shall try to write simply and to tell here how Ernest Everhard entered my life--how I first met him, how he grew until I became a part of him, and the tremendous changes he wrought in my life. In this way may you look at him through my eyes and learn him as I learned him--in all save the things too secret and sweet for me to tell.

It was in February, 1912, that I first met him, when, as a guest of my father’s* at dinner, he came to our house in Berkeley. I cannot say that my very first impression of him was favorable. He was one of many at dinner, and in the drawing-room where we gathered and waited for all to arrive, he made a rather incongruous appearance. It was “preacher’s night,” as my father privately called it, and Ernest was certainly out of place in the midst of the churchmen.

* John Cunningham, Avis Everhard’s father, was a professor at the State University at Berkeley, California. His chosen field was physics, and in addition he did much original research and was greatly distinguished as a scientist. His chief contribution to science was his studies of the electron and his monumental work on the “Identification of Matter and Energy,” wherein he established, beyond cavil and for all time, that the ultimate unit of matter and the ultimate unit of force were identical. This idea had been earlier advanced, but not demonstrated, by Sir Oliver Lodge and other students in the new field of radio-activity.

In the first place, his clothes did not fit him. He wore a ready-made suit of dark cloth that was ill adjusted to his body. In fact, no ready-made suit of clothes ever could fit his body. And on this night, as always, the cloth bulged with his muscles, while the coat between the shoulders, what of the heavy shoulder-development, was a maze of wrinkles. His neck was the neck of a prize-fighter, thick and strong. So this was the social philosopher and ex-horseshoer my father had discovered, was my thought. And he certainly looked it with those bulging muscles and that bull-throat. Immediately I classified him--a sort of prodigy, I thought, a Blind Tom* of the working class.

* In that day it was the custom of men to compete for purses of money. They fought with their hands. When one was beaten into insensibility or killed, the survivor took the money.

****This obscure reference applies to a blind negro musician who took the world by storm in the latter half of the nineteenth century of the Christian Era.

And then, when he shook hands with me! His handshake was firm and strong, but he looked at me boldly with his black eyes--too boldly, I thought. You see, I was a creature of environment, and at that time had strong class instincts. Such boldness on the part of a man of my own class would have been almost unforgivable. I know that I could not avoid dropping my eyes, and I was quite relieved when I passed him on and turned to greet Bishop Morehouse--a favorite of mine, a sweet and serious man of middle age, Christ-like in appearance and goodness, and a scholar as well.

But this boldness that I took to be presumption was a vital clew to the nature of Ernest Everhard. He was simple, direct, afraid of nothing, and he refused to waste time on conventional mannerisms. “You pleased me,” he explained long afterward; “and why should I not fill my eyes with that which pleases me?” I have said that he was afraid of nothing. He was a natural aristocrat--and this in spite of the fact that he was in the camp of the non-aristocrats. He was a superman, a blond beast such as Nietzsche* has described, and in addition he was aflame with democracy.

* Friederich Nietzsche, the mad philosopher of the nineteenth century of the Christian Era, who caught wild glimpses of truth, but who, before he was done, reasoned himself around the great circle of human thought and off into madness.

In the interest of meeting the other guests, and what of my unfavorable impression, I forgot all about the working-class philosopher, though once or twice at table I noticed him--especially the twinkle in his eye as he listened to the talk first of one minister and then of another. He has humor, I thought, and I almost forgave him his clothes. But the time went by, and the dinner went by, and he never opened his mouth to speak, while the ministers talked interminably about the working class and its relation to the church, and what the church had done and was doing for it. I noticed that my father was annoyed because Ernest did not talk. Once father took advantage of a lull and asked him to say something; but Ernest shrugged his shoulders and with an “I have nothing to say” went on eating salted almonds.

But father was not to be denied. After a while he said:

“We have with us a member of the working class. I am sure that he can present things from a new point of view that will be interesting and refreshing. I refer to Mr. Everhard.”

The others betrayed a well-mannered interest, and urged Ernest for a statement of his views. Their attitude toward him was so broadly tolerant and kindly that it was really patronizing. And I saw that Ernest noted it and was amused. He looked slowly about him, and I saw the glint of laughter in his eyes.

“I am not versed in the courtesies of ecclesiastical controversy,” he began, and then hesitated with modesty and indecision.

“Go on,” they urged, and Dr. Hammerfield said: “We do not mind the truth that is in any man. If it is sincere,” he amended.

“Then you separate sincerity from truth?” Ernest laughed quickly.

Dr. Hammerfield gasped, and managed to answer, “The best of us may be mistaken, young man, the best of us.”

Ernest’s manner changed on the instant. He became another man.

“All right, then,” he answered; “and let me begin by saying that you are all mistaken. You know nothing, and worse than nothing, about the working class. Your sociology is as vicious and worthless as is your method of thinking.”

It was not so much what he said as how he said it. I roused at the first sound of his voice. It was as bold as his eyes. It was a clarion-call that thrilled me. And the whole table was aroused, shaken alive from monotony and drowsiness.

“What is so dreadfully vicious and worthless in our method of thinking, young man?” Dr. Hammerfield demanded, and already there was something unpleasant in his voice and manner of utterance.

“You are metaphysicians. You can prove anything by metaphysics; and having done so, every metaphysician can prove every other metaphysician wrong--to his own satisfaction. You are anarchists in the realm of thought. And you are mad cosmos-makers. Each of you dwells in a cosmos of his own making, created out of his own fancies and desires. You do not know the real world in which you live, and your thinking has no place in the real world except in so far as it is phenomena of mental aberration.

“Do you know what I was reminded of as I sat at table and listened to you talk and talk? You reminded me for all the world of the scholastics of the Middle Ages who gravely and learnedly debated the absorbing question of how many angels could dance on the point of a needle. Why, my dear sirs, you are as remote from the intellectual life of the twentieth century as an Indian medicine-man making incantation in the primeval forest ten thousand years ago.”

As Ernest talked he seemed in a fine passion; his face glowed, his eyes snapped and flashed, and his chin and jaw were eloquent with aggressiveness. But it was only a way he had. It always aroused people. His smashing, sledge-hammer manner of attack invariably made them forget themselves. And they were forgetting themselves now. Bishop Morehouse was leaning forward and listening intently. Exasperation and anger were flushing the face of Dr. Hammerfield. And others were exasperated, too, and some were smiling in an amused and superior way. As for myself, I found it most enjoyable. I glanced at father, and I was afraid he was going to giggle at the effect of this human bombshell he had been guilty of launching amongst us.

“Your terms are rather vague,” Dr. Hammerfield interrupted. “Just precisely what do you mean when you call us metaphysicians?”

“I call you metaphysicians because you reason metaphysically,” Ernest went on. “Your method of reasoning is the opposite to that of science. There is no validity to your conclusions. You can prove everything and nothing, and no two of you can agree upon anything. Each of you goes into his own consciousness to explain himself and the universe. As well may you lift yourselves by your own bootstraps as to explain consciousness by consciousness.”

“I do not understand,” Bishop Morehouse said. “It seems to me that all things of the mind are metaphysical. That most exact and convincing of all sciences, mathematics, is sheerly metaphysical. Each and every thought-process of the scientific reasoner is metaphysical. Surely you will agree with me?”

“As you say, you do not understand,” Ernest replied. “The metaphysician reasons deductively out of his own subjectivity. The scientist reasons inductively from the facts of experience. The metaphysician reasons from theory to facts, the scientist reasons from facts to theory. The metaphysician explains the universe by himself, the scientist explains himself by the universe.”

“Thank God we are not scientists,” Dr. Hammerfield murmured complacently.

“What are you then?” Ernest demanded.

“Philosophers.”

“There you go,” Ernest laughed. “You have left the real and solid earth and are up in the air with a word for a flying machine. Pray come down to earth and tell me precisely what you do mean by philosophy.”

“Philosophy is--” (Dr. Hammerfield paused and cleared his throat)--”something that cannot be defined comprehensively except to such minds and temperaments as are philosophical. The narrow scientist with his nose in a test-tube cannot understand philosophy.”

Ernest ignored the thrust. It was always his way to turn the point back upon an opponent, and he did it now, with a beaming brotherliness of face and utterance.