Meanwhile, too, there was a growing desire to unify the workers of the country by some sort of national organization. The outcome was a notable Labor Congress held at Baltimore in August, 1866, which included all kinds of labor organizations and was attended by seventy-seven delegates from thirteen States. In the light of subsequent events its resolutions now seem conservative and constructive. This Congress believed that, “all reforms in the labor movement can only be effected by an intelligent, systematic effort of the industrial classes… through the trades organizations.” Of strikes it declared that “they have been injudicious and ill-advised, the result of impulse rather than principle,… and we would therefore discountenance them except as a dernier ressort, and when all means for an amicable and honorable adjustment has been abandoned.” It issued a cautious and carefully phrased Address to the Workmen throughout the Country, urging them to organize and assuring them that “the first thing to be accomplished before we can hope for any great results is the thorough organization of all the departments of labor.”
The National Labor Union which resulted from this convention held seven Annual Congresses, and its proceedings show a statesmanlike conservatism and avoid extreme radicalism. This organization, which at its high tide represented a membership of 640,000, in its brief existence was influential in three important matters: first, it pointed the way to national amalgamation and was thus a forerunner of more lasting efforts in this direction; secondly, it had a powerful influence in the eight-hour movement; and, thirdly, it was largely instrumental in establishing labor bureaus and in gathering statistics for the scientific study of labor questions. But the National Labor Union unfortunately went into politics; and politics proved its undoing. Upon affiliating with the Labor Reform party it dwindled rapidly, and after 1871 it disappeared entirely.
One of the typical organizations of the time was the Order of the Knights of St. Crispin, so named after the patron saint of the shoemakers, and accessible only to members of that craft. It was first conceived in 1864 by Newell Daniels, a shoemaker in Milford, Massachusetts, but no organization was effected until 1867, when the founder had moved to Milwaukee. The ritual and constitution he had prepared was accepted then by a group of seven shoemakers, and in four years this insignificant mustard seed had grown into a great tree. The story is told by Frank K. Foster, ¹ who says, speaking of the order in 1868: “It made and unmade politicians; it established a monthly journal; it started coöperative stores; it fought, often successfully, against threatened reductions of wages…; it became the undoubted foremost trade organization of the world.” But within five years the order was rent by factionalism and in 1878 was acknowledged to be dead. It perished from various causes—partly because it failed to assimilate or imbue with its doctrines the thousands of workmen who subscribed to its rules and ritual, partly because of the jealousy and treachery which is the fruitage of sudden prosperity, partly because of failure to fulfill the fervent hopes of thousands who joined it as a prelude to the industrial millennium; but especially it failed to endure because it was founded on an economic principle which could not be imposed upon society. The rule which embraced this principle reads as follows: “No member of this Order shall teach, or aid in teaching, any fact or facts of boot or shoemaking, unless the lodge shall give permission by a three-fourths vote… provided that this article shall not be so construed as to prevent a father from teaching his own son. Provided also, that this article shall not be so construed as to hinder any member of this organization from learning any or all parts of the trade.” The medieval craft guild could not so easily be revived in these days of rapid changes, when a new stitching machine replaced in a day a hundred workmen. And so the Knights of St. Crispin fell a victim to their own greed.
¹ The Labor Movement, the Problem of Today, edited by George E. McNeill, Chapter VIII.
The Noble Order of the Knights of Labor, another of those societies of workingmen, was organized in November, 1869, by Uriah S. Stephens, a Philadelphia garment cutter, with the assistance of six fellow craftsmen. It has been said of Stephens that he was “a man of great force of character, a skilled mechanic, with the love of books which enabled him to pursue his studies during his apprenticeship, and feeling withal a strong affection for secret organizations, having been for many years connected with the Masonic Order.” He was to have been educated for the ministry but, owing to financial reverses in his family, was obliged instead to learn a trade. Later he taught school for a few years, traveled extensively in the West Indies, South America, and California, and became an accomplished public speaker and a diligent observer of social conditions.
Stephens and his six associates had witnessed the dissolution of the local garment cutters’ union. They resolved that the new society should not be limited by the lines of their own trade but should embrace “all branches of honorable toil.” Subsequently a rule was adopted stipulating that at least three-fourths of the membership of lodges must be wage-earners eighteen years of age. Moreover, “no one who either sells or makes a living, or any part of it, by the sale of intoxicating drinks either as manufacturer, dealer, or agent, or through any member of his family, can be admitted to membership in this order; and no lawyer, banker, professional gambler, or stock broker can be admitted.” They chose their motto from Solon, the wisest of lawgivers: “That is the most perfect government in which an injury to one is the concern of all”; and they took their preamble from Burke, the most philosophical of statesmen: “When bad men combine, the good must associate, else they will fall, one by one, an unpitied sacrifice in a contemptible struggle.”
The order was a secret society and for years kept its name from the public. It was generally known as the “Five Stars,” because of the five asterisks that represented its name in all public notices. While mysterious initials and secret ceremonies gratified the members, they aroused a corresponding antagonism, even fear, among the public, especially as the order grew to giant size. What were the potencies of a secret organization that had only to post a few mysterious words and symbols to gather hundreds of workingmen in their halls? And what plottings went on behind those locked and guarded doors? To allay public hostility secrecy was gradually removed and in 1881 was entirely abolished—not, however, without serious opposition from the older members.
The atmosphere of high idealism in which the order had been conceived continued to be fostered by Stephens, its founder and its first Grand Master Workman. He extolled justice, discountenanced violence, and pleaded for “the mutual development and moral elevation of mankind.” His exhortations were free from that narrow class antagonism which frequently characterizes the utterances of labor. One of his associates, too, invoked the spirit of chivalry, of true knighthood, when he said that the old trade union had failed because “it had failed to recognize the rights of man and looked only to the rights of tradesmen,” that the labor movement needed “something that will develop more of charity, less of selfishness, more of generosity, less of stinginess and nearness, than the average society has yet disclosed to its members.” Nor were these ideas and principles betrayed by Stephens’s successor, Terence V. Powderly, who became Grand Master in 1879 and served during the years when the order attained its greatest power. Powderly, also, was a conservative idealist. His career may be regarded as a good example of the rise of many an American labor leader. He had been a poor boy. At thirteen he began work as a switchtender; at seventeen he was apprenticed as machinist; at nineteen he was active in a machinists’ and blacksmiths’ union. After working at his trade in various places, he at length settled in Scranton, Pennsylvania, and became one of the organizers of the Greenback Labor party. He was twice elected mayor of Scranton, and might have been elected for a third term had he not declined to serve, preferring to devote all his time to the society of which he was Grand Master. The obligations laid upon every member of the Knights of Labor were impressive:
Labor is noble and holy. To defend it from degradation; to divest it of the evils to body, mind and estate which ignorance and greed have imposed; to rescue the toiler from the grasp of the selfish—is a work worthy of the noblest and best of our race. In all the multifarious branches of trade capital has its combinations; and, whether intended or not, it crushes the manly hopes of labor and tramples poor humanity in the dust. We mean no conflict with legitimate enterprise, no antagonism to necessary capital; but men in their haste and greed, blinded by self-interests, overlook the interests of others and sometimes violate the rights of those they deem helpless. We mean to uphold the dignity of labor, to affirm the nobility of all who earn their bread by the sweat of their brows. We mean to create a healthy public opinion on the subject of labor (the only creator of values or capital) and the justice of its receiving a full, just share of the values or capital it has created. We shall, with all our strength, support laws made to harmonize the interests of labor and capital, for labor alone gives life and value to capital, and also those laws which tend to lighten the exhaustiveness of toil. To pause in his toil, to devote himself to his own interests, to gather a knowledge of the world’s commerce, to unite, combine and coöperate in the great army of peace and industry, to nourish and cherish, build and develop the temple he lives in is the highest and noblest duty of man to himself, to his fellow men and to his Creator.
The phenomenal growth and collapse of the Knights of Labor is one of the outstanding events in American economic history. The membership in 1869 consisted of eleven tailors. This small beginning grew into the famous Assembly No. 1. Soon the ship carpenters wanted to join, and Assembly No. 2 was organized. The shawl-weavers formed another assembly, the carpet-weavers another, and so on, until over twenty assemblies, covering almost every trade, had been organized in Philadelphia alone. By 1875 there were eighty assemblies in the city and its vicinity. As the number of lodges multiplied, it became necessary to establish a common agency or authority, and a Committee on the Good of the Order was constituted to represent all the local units, but this committee was soon superseded by a delegate body known as the District Assembly. As the movement spread from city to city and from State to State, a General Assembly was created in 1878 to hold annual conventions and to be the supreme authority of the order. In 1883 the membership of the order was 52,000; within three years, it had mounted to over 700,000; and at the climax of its career the society boasted over 1,000,000 workmen in the United States and Canada who had vowed fealty to its knighthood.