Anarchism Part 8

[6] In _Anarchy_, p. 13.

It is interesting to see how all attempts to do away with individual property come back again at once in thought to that same property, and in opposition Proudhon might on this basis write a very pretty retort to _What is Property?_ Kropotkin wishes first of all a general expropriation, and then each person is to have what he likes. But what is the use of an expropriation, which only means one thing, if a division to all is to follow it? Would it not be simpler as the inauguration of Anarchist Communism, to do away with the guarantee of property at once, and then to watch quietly and see how individuals deprived each other of their possessions? The result would be just the same, but there is a well-understood contradiction in first declaring all property as a common possession--in which the reality of society which Kropotkin denies is thereby recognised--and then giving to each person the right to dispose as he pleases of everything. Stirner was at least logical when he declared: "All belongs to me!" As a matter of fact the statements, "All belongs to me," "All belongs to all,"

"Nothing belongs to me," and "Nothing belongs to all," are perfectly identical. The difference between all these conceptions of property according to the principles of individualist or Communist Anarchism, and the relations of property as they exist to-day, merely reduces itself to this, that with us the State affords the guarantee of property, while Anarchy, at most, places the guarantee of it in free a.s.sociation or agreement, proceeding from a "group" or a "union of egotists." Here we come face to face with the purely formal question of whether right is derived from convention or compulsion; but as regards individual property as such no alteration is thereby made.

But Kropotkin's "economics of the heap" (_la mise au tas, la prise au tas_) has another fault besides this matter of logic. Its talented inventor proceeds from two a.s.sumptions, which characterise him as a Utopian of the first water; on the one hand the old and incorrect a.s.sumption of the inexhaustible productivity of the earth, and on the other the a.s.sumption of the innate solidarity of mankind.

Kropotkin maintains that production now already outweighs consumption, and that the former is growing with unsuspected rapidity together with scientific insight into the methods of production and with freedom of production. A piece of land which to-day is cultivated by ten persons, and feeds one hundred, would with rational cultivation feed one thousand people, and with the general employment of machinery would only require five persons to cultivate it. In fact, diminution of labour, with increase of production under rational cultivation, is perhaps the quintessence of Kropotkin's argument. Men will then quickly leave the less productive countries to settle in the most suitable and most productive districts, and from these they will extract with proportionately little labour a never-ending superfluity, so that the economic arrangement proposed by Kropotkin will become not only possible, but there will even be too much to distribute. Here again we have the Land of Idleness in the disguise of science, the millennium of the revolution. Let us listen to the description of this return to Paradise in Kropotkin's own words:

"The workers will [after the Revolution] go away from the city and return to the country. With the help of machinery which will enable the weakest among us to support it, they will introduce the revolution into the methods of cultivation, as they had previously with the ideas and conditions, of those who were before but slaves. Here hundreds of acres will be covered with gla.s.s houses, and men and women will tend with gentle hands the young plants. Elsewhere hundreds of acres will be cleared and broken up by machinery worked by steam, improved by manures and enriched by phosphates. Laughing troops of workers will in due time cover these fields with seeds, guided in their work and in their experiments by those who understand agriculture, but all of them continually animated by the powerful and practical spirit of a people that has waked up from a long sleep and sees before it the happiness of all, that light-house of humanity shedding its rays afar. And in two or three months an early harvest will relieve their most pressing needs, and provide with food a people who after centuries of silent hope will at last be able to satisfy its hunger or eat as its appet.i.te desires. Meanwhile the popular genius, the genius of a people that is rising and knows its own requirements, will seek new means of production which only need the test of experiment in order to come into general use. Attempts will be made to concentrate light, that well-known factor in agriculture, which in the lat.i.tude of Yakutsk ripens barley in forty-five days, and to produce it artificially, and with light rival heat in promoting the growth of plants. Some genius of the future will invent an instrument to guide the rays of the sun, and compel them to do work without it being necessary to seek in the depths of the earth for the heat contained in coal. Efforts will be made to water the ground with solutions of minute organisms--an idea of yesterday that will make it possible to introduce into the ground the little living cells that are necessary for plants in order to feed the young roots, and to decompose the component parts of the earth, and make them fit to be a.s.similated." Kropotkin adds, rendering criticism unnecessary: "We shall make experiments, but we need go no farther, for we should enter upon the realms of romance."

We need not now consider whether the statement that production is already surpa.s.sing the capacity of consumption is really quite true; the vast majority of economists is of a different opinion. But even if it were so, and if production should further increase, Kropotkin himself admits that the necessary presupposition of abundant production is rational cultivation. But the first condition of such rational agriculture is fixed organisation. This condition is to-day fulfilled; but in Kropotkin's scheme there would only be cultivation by robbery, and that invariably leads at last to want, and a lack of production. Kropotkin has seen this himself, for otherwise his proposal to distribute those products, the growth of which is limited, and of which there might be a lack, would be most superfluous; for in the land of lotus-eaters there is no want.

This admission that such a case might happen is, however, not only a relapse from the promised land of the future into the sober reality of to-day, but it is the negation of Anarchy. Where is the line to be drawn between the superfluous and the non-superfluous? Who is to draw it, and still more, who would recognise it? Who will undertake the distribution, and who will respect it? Every form of authority is abolished, and no one is pledged to anything. What if I simply refuse to recognise the limits made by the Commission of Distribution or to obey their decisions? Will anyone compel me? In that case Anarchy would be a fraud; but if I am allowed to do as I like, distribution is impossible and Communism a fraud.

From this dilemma Kropotkin has endeavoured to extricate himself, in the fashion of certain celebrated examples, by invoking a _deus ex machina_. Comte called it love, Proudhon justice, and Kropotkin calls it "the solidarity of the human race,"--three different words, but they imply one and the same thing: the moral order of the universe--a dogma which anyone may believe or not, as he likes. Kropotkin a.s.sures us that, when once the great revolution has taken place, human solidarity will arise like a phoenix from the smoking ashes of the old order. We do not consider ourselves better or worse than other men, but we doubt very seriously whether we ourselves, if confronted on the one hand by want, and on the other by Kropotkin's famous "heap of commodities," would give up the chief necessaries of life (and it is these in which want must first be felt, just because they are the most necessary) merely out of a feeling of solidarity with a man who next moment, if he is stronger than I, might turn me out of my house, kill me, or part with my books or pictures as if they were his own, with impunity. This sort of Communism would only be possible under the rule of a despotic authority, such as the social-democratic State of the future must inevitably possess; but it would never be possible for a _libre entente_ of perfectly free individuals; "free" men in the Anarchist sense will never let themselves be made equal and never have done so.

But Kropotkin thinks otherwise. He goes back to those dear, good, and too happy savages of Rousseau, and tells us[7] that primitive peoples, so long as they submit to no authority but live in Anarchy, lead a most enviably happy life. "Apart from the occurrences of natural forces, such as sudden changes of weather, earthquakes, frost, etc., and apart from war and accidents, primitive races lead a rich and full life out of their own resources, following their own wishes, at the cost of the minimum of labour. Read the descriptions left by the great voyagers of early centuries, read certain modern records of travel, and you will see that where society has not yet sunk under the yoke of priests and warriors, plenty prevails among savages. Like gregarious birds they spend the morning in common labour; in the evening they rest in common and enjoy themselves. They have none of the troubles of life known to the proletariat in the great centres of industry of our time. Misery only overtakes them when they fall under the yoke of some form of authority."

[7] _Les Temps Nouveaux_, p. 21.

Here we have the golden age existing before any form of society, just as previously we heard the description of a golden age after the fall of forms of society, and that the misery of this "cursed civilisation"

can only be removed by doing away with such a society and returning again to the same primitive condition. It is the same old tale of the "social-contract" theory to which our Anarchists one and all invariably recur after manifold scientific toil and trouble. In fact this primitive paradise described by Kropotkin is just as much a figment of his imagination as the Anarchist paradise of the future. He speaks of early travellers. Now, as regards the ethnographic observations of old travellers, they are a very doubtful source of information. Formerly it was frequently declared off-hand that this or that people had no idea of religion or lived in Anarchy. The reason was that travellers completely underrated primitive forms in comparison with their own preconceived religious or political ideas and regarded them as naught. Exact observations have shown that a complete lack of all religious conceptions is as rare in primitive races as complete lack of all social organisation or form of authority. Kropotkin unfortunately does not mention the "certain new travellers" in whose books he has read those descriptions of the happy state of primitive peoples produced by Anarchy. As far as we know, Anarchy in the proper sense can only be stated of a very small number of races like the Tierra del Fuegans, the Eskimos, etc.; but the life of these people is, to their disadvantage, exceedingly different from the fancied paradise of Kropotkin. If we read the unanimous descriptions given by Fitzroy, Darwin, Topinard, and others about the inhabitants of Tierra del Fuego, we shall very quickly abjure our belief--if we ever held it--that they lead such an Eden-like existence as Kropotkin's Anarchist savages. We find, rather, misery and hunger as permanent conditions, that appear here as consequences of Anarchy, and the blame cannot be laid entirely upon the lack of fertility of the soil. Narborough[8] says of the Tierra del Fuegans: "If any desire for civilisation arose, the forests that cover the country would not be an obstacle thereto, for in many parts there appear open, gra.s.sy spots, which are frequently regarded by seamen as the remnants of attempts at agriculture by the Spaniards." But in general the statements of all travellers and ethnographers agree in showing that the existence of these so-called "savages" is a continual and bitter struggle against nature and against each other for the barest necessaries of life, and that if hunger is not a constant guest, their mode of living is a very irregular alternation between surfeit and prolonged fast. How difficult it is to rear children among these primitive people and even among others more advanced in civilisation is proved by the terrible custom, common to all parts of the globe, of infanticide, which has no other object than artificial selection for breeding in view of the harsh conditions of existence. Persons who are regarded by the community only as mouths to feed and not as actual workers, the old and weak, are simply killed off by many races--even by those who, in other respects, do not stand upon a low level; and the murder of the parents and the aged appears to be as widespread among primitive races as infanticide. But these are facts which not only contradict the Anarchist a.s.sumption of a golden age of Anarchy, but still more contradict that of an innate feeling of solidarity in the human race.

[8] Quoted in Ratzel's _F. Volkerkunde_, vol. ii., p. 668.

Leipsic and Vienna, 1890.

A further remark remains to be made as to Kropotkin's att.i.tude toward the "propaganda of action." It is often said that he rejects it. But that is quite contrary to the facts. In his _Psychology of Revolution_ (_L'Esprit de Revolte_, p. 7) he takes up quite a decisive att.i.tude in reply to the question how words must be translated into deeds: "The answer is easy," says he; "it is action, the continual, incessantly renewed action of the minority that will produce this transformation.

Courage, devotion, self-sacrifice, are as contagious as cowardice, subjection, and terror. What forms is action to take? Any form--as different as are circ.u.mstances, means, and temperaments. Sometimes arousing sorrow, sometimes scorn, but always bold; sometimes isolated, sometimes in common, it despises no means ready to hand, it neglects no opportunity of public life to propagate discontent, and to clothe it in words, to arouse hatred against the exploiter, to make the ruling powers ridiculous, to show their weakness, and ever to excite audacity, the spirit of revolt, by the preaching of example. If a feeling of revolution awakes in a country, and the spirit of open revolt is already sufficiently alive among the ma.s.ses to break out in tumultuous disorders in the streets, _emeutes_ and risings,--then it is 'action' alone by which the minority can create this feeling of independence and that atmosphere of audacity without which no revolution can be completed. Men of courage who do not stop at words but seek to transform them into deeds, pure characters for whom the action and the idea are inseparable, who prefer prison, exile, or death, rather than a life not in accordance with their principles, fearless men, who know what must be risked in order to win success,--those are the devoted outposts who begin the battle long before the ma.s.ses are sufficiently moved to unfurl the standard of insurrection, and to march sword in hand to the conquest of their rights. Amid complaints, speeches, theoretical discussions, an act of personal or general revolt takes place. It cannot be otherwise than that the great ma.s.s at first remains indifferent; those especially who admire the courage of the person or group that took the initiative will apparently follow the wise and prudent in hastening to describe this act as folly, and in speaking of the fools and hot-headed people who compromise everything. These wise and prudent ones had fully calculated that their party, if it slowly pursued its objects, would perhaps have conquered the world in one, two, or three centuries, and now the unforeseen intrudes! The unforeseen is that which was not foreseen by the wise and prudent. But those who know history and can lay claim to any well-ordered reasoning power, however small, know quite well that a theoretical propaganda of revolution must necessarily be translated into action long before theorists have decided that the time for it has come. None the less the theorists are enraged with the 'fools' and excommunicate and ban them. But the fools find sympathy, the ma.s.s of the people secretly applaud their boldness, and they find imitators. In proportion as the first of them fill the prisons, others come forward to continue their work. The acts of illegal protest, of revolt, of revenge, increase. Indifference becomes impossible. Those who at first only asked what on earth the fools meant, are compelled to take them seriously, to discuss their ideas, and to take sides for or against. By acts which are done under the notice of the people, the new idea communicates itself to men's minds and finds adherents. One such act makes in a few days more proselytes than thousands of books."

This is precisely the view of the followers of Bakunin, only obscured and founded on a psychological basis.

Kropotkin forms the centre of a large number of Anarchist authors, who are working at the development or the popularising of Anarchist theory on the same lines as he is doing. From the ma.s.s of unimportant writers two rise up prominently, both essentially differing one from the other, Elisee Reclus, the savant, and Jean Grave, editor of the _Revolte_.

Jean Jacques Elisee Reclus[9] was born on March 15, 1830, at Ste. Foy la Grande, in the Gironde, the son of a Protestant minister. He was the eldest but one of twelve children, and early became acquainted with want and distress, a circ.u.mstance which, in conjunction with his warm and affectionate heart, sufficiently explains his later social views. Educated in Rhenish Prussia, he attended the Protestant Faculty at Montauban, in Southern France, and then the University of Berlin, where he studied geography under Ritter. At present Reclus is regarded as one of the best geographers, and is the author of the famous and much admired _Nouvelle Geographie Universelle_, in nineteen volumes, and of the great popular physical geography _La Terre_, which has also been translated into German. His student life and also his stay at Berlin coincided with the stormy period of the Revolution of 1848, and Reclus eagerly accepted the views of the political and social Radicalism of that day. The _coup d'etat_ of December 2, 1851, compelled him to leave France; he fled to England, visited Ireland, and then from 1852 to 1857 travelled in the United States, North America, Central America, and Colombia. Returning to Paris, he devoted himself to a scientific arrangement of his studies during his travels, but at the same time took a more and more active part in the social and political movements of the day. Thus he was one of the first authors in France who eagerly supported the war of the Northern States of America for freedom, and defended Lincoln. When the American Minister in Paris wished to express his recognition to the savant, then living in extremely modest circ.u.mstances, by the present of a considerable sum of money, Reclus angrily rejected it. During the siege of Paris in 1870, Elisee Reclus joined the National Guard, and was one of the crew of the balloon under Nadar who endeavoured to convey news outside Paris. As a member of the International a.s.sociation of Workmen, he published in the _Cri du Peuple_, at the time of the outbreak of the 18th March, 1871, a hostile manifesto against the Government at Versailles. Still belonging to the National Guard, which had now risen, he took part in a reconnaissance on the plateau of Chatillon, in which he was taken prisoner on the 5th of April. After seven months' imprisonment in Brest, during which he taught his fellow-prisoners mathematics, the court-martial in St.

Germain condemned him, on 16th November, 1871, to be transported. This sentence caused a great outcry in scientific circles, and from different quarters, especially from eminent English statesmen and men of letters, among them being Darwin, Wallace, and Lord Amberley, the President of the French Republic was urged to mitigate his punishment.

Accordingly, Thiers commuted the sentence of transportation on 4th January, 1872, to one of simple banishment. Reclus then proceeded to Lugano, but soon afterwards lost his young wife there, whom he loved pa.s.sionately, and who had followed him into banishment. Later on he went to Switzerland, where he settled at Clarens, near Montreux, on the Lake of Geneva, and devoted himself again to Communist and geographical studies. In 1879, Reclus returned to Paris, was appointed in 1892 Professor of Geography at Brussels, but in 1893 was again deprived of his post on account of Anarchist outrages, in which he was quite unjustly supposed to be implicated. The students thereupon left the university, and founded a free university, in which Reclus is at present a professor.

[9] _Cf._ Wolkenhauer, _Elisee Reclus_ (_Globus_, vol. lxv., No. 8, Feb., 1894). Reclus's Anarchist writings are: _Produit de la Terre et de l'Industrie_, 1885; _Richesse et Misere; evolution et Revolution_, 6th ed., Paris, 1891; and _a mon Frere le Paysan_, Geneva, 1894.

Elisee Reclus's Anarchism is explained externally not only by his intimate friendship with Kropotkin, but still more from his connexion with an "Anarchist family," for his brother, the eminent anthropologist Elie, and several of his nephews as well as their wives are devoted adherents of Anarchism. But while the younger members of the Reclus family are more closely connected with the "propaganda of action" (the engineer Paul Reclus was accused of being an accomplice of Vaillant), the older members, especially Elisee, are learned dreamers who have nothing in common with the folly of the dynamitard.

"The idea of Anarchism is beautiful, is great," says Elisee, "but these miscreants sully our teaching: he who calls himself an Anarchist should be one of a good and gentle sort. It is a mistake to believe that the Anarchist idea can be promoted by acts of barbarity." And in the preface to the last volume of his _Universal Geography_ he says of his travels: "I have everywhere found myself at home, in my own country, among men, my brothers. I have never allowed myself to be carried away by sentiment, except that of sympathy and respect for all the inhabitants of the one great Fatherland. On this round earth that revolves so rapidly in s.p.a.ce, a grain of sand amid infinity, is it worth while for us to hate one another?"

Reclus has no special doctrine, but shares generally the views of his friend Kropotkin, although his greater scientific insight on many points leads him to incline rather to the Collectivism of Proudhon and Bakunin. The "economy of the heap" (_tas_) appears to Reclus, at any rate in the province of agriculture, to be unworkable. He prefers a distribution of land among individuals, family groups, and communities, according to the proposition of individual and collective power of labour. "The moment a piece of landed property surpa.s.ses the limits which can be properly cultivated, the holder should have no right to claim the surplus for himself; it will fall to the share of another worker." The Russian _mir_ is always before his thoughts as the patron of peasant organisation. Nothing is more remarkable than the affection of the Anarchist followers of Proudhon and Bakunin for the Russian _mir_ system. It would be a meritorious piece of sociological work to show the fundamental errors which underlie the agricultural systems that have been tried and have failed in modern attempts to revive them. The endeavour to revive them is now so general that it is no longer to be wondered at that we see those who are apparently most extreme, and even Anarchists, following the same reactionary stream as the Socialist Catholics and their followers. The folly of their proceedings is best seen in those people who angrily reject a revival of the guilds, but by no means object to the revival of the old village communism, which implies a far earlier stage of development. We are, however, digressing, but must add one further remark. The Anarchists are accustomed to say that their free economic organisation will quite absorb and devour politics, authority, and government, so that nothing of them remains; while, on the other hand, they represent the _mir_ as the pattern of such an organisation. But how comes it that, in the very country where the _mir_, this "just"

village communism, exists, in Russia itself, on the one hand famine is never absent,[10] and on the other the Czar's bureaucracy and Cossack tyranny flourish so exceedingly, and that the peasant population itself is the most powerful support of the arbitrary rule of their "Little Father," the Czar?

[10] This is seen, _inter alia_, by the number of persons wandering about seeking food--"a vagabond proletariat." In 1886 no less than 4,951,000 were wandering more than thirty versts from their dwellings. Even the women have to leave the villages to seek support elsewhere, and the number of women and children who thus are compelled to seek work at a distance is increasing every year. Thus, _e. g._, in the district of the Government of Wjatka, in 1874, 2.68 per cent.; in 1883, 6.46 per cent.; in 1885, 7.22 per cent. of the women capable of work did this. Often whole families wander about, and women with children at the breast are no uncommon sight among the troops of wandering workmen.

(Westlander, A., _Russland vor einem Regime-Wechsel_, Stuttgart, 1894, p. 28.)

It might seem surprising that a savant of Reclus's calibre does not himself perceive a refutation that is so obvious. But Reclus is a type: who does not know the figure--even here not seldom seen--of the earnest savant, full of the purest love and devotion for mankind, who dabbles in politics in his leisure hours? It is as if in this time of leisure his spirit seeks to free itself from the severe discipline of his professional life. The man who, in his capacity as a doctor, a geographer, or physicist, would never allow subjective influences to trouble his method, deals with politics quite apart, as if there were not also a science of politics that, like any other science, regards freedom from the subjective standpoint, or from love and hatred as the first condition of the validity of its propositions. Reclus, the celebrated geographer, goes so far, as a politician, as to deny the value of political economy and to a.s.sert that every workman knows more, and is better acquainted with social laws, than the learned economist.

On the other hand, it is just this circ.u.mstance that gives this aged savant an importance in Anarchist theory, to which the originality and the teaching of his Anarchist writings could give him no claim. The pamphlet _Evolution and Revolution_ is nothing but a _rechauffe_ of the well-known commonplaces of Anarchism; but the n.o.ble personality of Reclus that stands out before us at every sentence, the honourable intention, the high moral desire, the inspired hope which make even the errors of opponents so touching, give the little book the same importance for his followers as the _Contrat Social_ once possessed, and makes his decoction the quintessence of Anarchist thought, in its n.o.blest, purest, and also--as a consequence--its most nebulous form.

A man of quite a different stamp is Jean Grave, the soul of the chief Anarchist organ, the Parisian _Revolte_, which originated from the earlier paper, the _Revolte_ of Kropotkin, which appeared previously in Geneva, and was suppressed there in 1885. Among the mult.i.tude of _decla.s.ses_ who gave up their millions, their rank, and their estates in order to preach Anarchy, Grave has been, since Proudhon, the only member of the proletariat who has made any important contributions to the theoretical edifice of the new doctrine. He was first a cobbler and then a printer, before becoming editor of the Parisian weekly journal.

Grave is the Netschajew of Kropotkin. In the year 1883 he published, under the name of Jehan Levagre, a production ent.i.tled _Publication du Groupe de se et 43e Arrondiss.e.m.e.nts_, wherein he maintained the thesis that public propaganda must serve the secret "propaganda of action" as a means of defence; it must offer it the means of action, namely, men, money, and influence; and especially must contribute to place these actions in the right light by commenting upon them. That is also the method in which Grave edits the _Revolte_. He is every inch the man of action, both in his journal and in his other writings, most of all in his book _La Societe Mourante et l'Anarchie_ (printed in London; the original edition is suppressed in France), which in 1894 brought upon its author a sentence of two years' imprisonment on account of its provocative tone. On the other hand, in his latest work, _La Societe au Lendemain de la Revolution_ (3d ed., Paris, 1893), Grave endeavours not only to write as a theorist, but has even sketched a definite picture of the Anarchist paradise. Adorned with the exterior drapery of the modern doctrine of descent and by the influence of H. Spencer, who has been totally misunderstood by Grave as by all other Anarchists, the teaching of Kropotkin here meets us without essential addition, but clear and precise. Grave only admits an organisation in the society of the future in the sense of a friendly agreement, formed by the ident.i.ty of interests among individuals who group themselves together for the common execution of some task. These societies, which are formed and dissolved again merely according to the needs of the moment, are the _alpha_ and _omega_ of social organisation. From the group will proceed the production of shoes and the construction of further railways; there may be co-operation of groups, but no centralisation in the shape of commissions, delegations, or similar "parasitic" inst.i.tutions. The ticklish question of the position of children under Anarchy is solved (with the resolute optimism peculiar to Grave) by a _libre entente_.

Naturally there can be no right to any child, since there will be at most merely a "family group," and not a family. Those who wish to nurse and look after their children can, of course, do so; and those who do not wish to, can probably find some enthusiast who will with pleasure relieve them of the burden of humanity to which they have certainly given life, but which concerns them no more from the moment when the umbilical cord between mother and child is severed. Of course there can be no talk of education under Anarchy, because education and discipline presuppose authority; and therefore education will be a matter of "individual initiative." On the other hand, education will flourish luxuriantly because every one will perceive its value; and so on.

The internal contradiction of Anarchism is nowhere so clearly seen as when it is a question of children, who form the most important group of "the weak." We have already touched upon this in connection with Stirner's union of egoists. But the more one attempts to understand this state of society in detail, the more violent becomes the contradiction between its supposed purpose and its actual consequences. For what purpose are we to overthrow the present order of society, and make any other form of society resting upon authority impossible? Is it in order to make the oppression of the weak by the strong, of minorities by majorities, of one man by another, impossible; to give each individual his full "integral" freedom? And what, as a matter of fact, would be the consequences of Anarchy?

Imagine wanton, idle mothers, without conscience and seeking only enjoyment--and Grave admits that such exist to-day, and that in a future society they cannot be compelled to support their children,--imagine that such persons are set free from the duty of caring for their own offspring, of suckling and attending to them, and that it is to be left to mere chance and the "enthusiasm" of others, whether a child gets milk, or even is fed and cared for. How many children would perish? How many "weaker ones" would fall victims to the brutality of the stronger in the valuation of their individuality?

We cannot be deceived with the "innate harmony or solidarity, justice or love of mankind," or whatever other name may be given to this figment of the imagination; still less with the Land of Indolence, overflowing with plenty, promised by Kropotkin and his followers. Both of these suppositions must first of all be proved actually to exist; at present they are only maintained obstinately because, as a matter of fact, they cannot be proved.

Nature and life speak another language, perhaps more sorrowful and more convincing. The appeals to Darwin and Buchner are, in the language of Darwinism, the society of to-day, and any other form of society based upon the principle of the State implies a softening of the struggle for existence by artificial selection; but Anarchy would be natural selection, and thus would be a step lower in development.

The return to primitive stages, which have long since been pa.s.sed through, would be the external form in which this fact would appear; thus, for example, the conditions described by Grave in "the s.e.xual group" would mean a return to the times and conditions which, in all races of a primitive type living in total or partial Anarchy, have led to the dreadful custom of murdering children and old people. But this would mean a return to artificial selection in its most primitive and sanguinary form. Anarchists want us to undergo once again all the errors, terrors, and madness a.s.sociated with the results won by human culture; and that there will not be even a respectable minority prepared to do. But they wish to do it in order to introduce "happiness for all" (_le bonheur de l'humanite_), to change the "struggle for existence" into a general "struggle with nature," as all Anarchists from Proudhon to Grave have dreamed; and in this lies the incomprehensible and ineffable contradiction.

More original than Reclus and Grave, if only after the fashion of the eclectic who can quicken the various ancient and modern elements of thought into a new spirit, is Daniel Saurin, who, in his work on _Order through Anarchy_ (_L' Ordre par l'Anarchie_, Paris, 1893), tries to find a philosophic foundation for Anarchism. For Saurin, humanity is something substantial and real, not that _tohuwabohn_ from which even Reclus cannot rescue Kropotkin's "economics of the heap."

According to Saurin the normal man combines two elements: a constant something that is permanent throughout the centuries, and, surpa.s.sing s.p.a.ce and time, comes back again in all nations and persons; and a variable. The first is "man," the latter the individual. The human average (_le minimum humain_) appears in the bodily, moral, and mental equality of men; the individual is determined by the relation of these constants to an environment (_milieu_). Above the individual stands Man, and Man includes all individuals in himself. The laws of each individual are thus the laws of humanity; the law of society resides in ourselves; to recognise the essential conditions of our being is to recognise the essential form of society; to realise them, to be what man is, is to respect the reality of others, is to be "sociable." The most perfect form of society, therefore, is found in the fullest freedom of the ego; for this no human laws are needed. "To what purpose is it to re-enact natural laws and to wish to confirm their powerful commands by the ridiculous sanctions of men? Our obedience to them can add nothing to them; without our knowing or wishing it, we must obey them. Anarchy is thus not lack of order but the most natural order.... From the real society which binds us individuals together springs the universal law, the irrevocable moral order, to which each existence is bound and which it follows, without thereby belying the principle of Anarchy; for Anarchy cannot possibly be a mere unconditioned loosing of all bonds, the unreal absolute.... Man is higher than the individual; at least he stands before the individual, and in him is the pa.s.sing of phenomena. Thus, also, morals must come before sociology, and form the foundation of a society which seeks to be permanent."

Here, _post tot discrimina rerum_, we have again the moral order of the universe, to which we may apply the words of a celebrated Englishman, who said of certain moralists: "It would be thought absurd to say the planets must move in circles because the circle is the most perfect figure, and yet the dogmas of certain politicians are just as absurd as this a.s.sertion."

As the caricature of the social revolutionist in petticoats, Louise Michel[11] has, perhaps wrongly, obtained a kind of celebrity as a type. Her memoirs show her, as Zetkin proves, as a n.o.ble, self-sacrificing, unselfish, and mild character. "Like all sharply-defined characters, Louise Michel suffers from the defects of her qualities. She is courageous to the point of aimless recklessness, so full of character that she might be termed obstinate; sympathetic and soft-hearted to the verge of sentimentality. Her idealism often loses itself in the misty regions of indistinctness, and borders on mysticism; her kindness degenerates into weakness, her trustfulness into credulity. But all these faults cannot weaken the general impression of this pure and n.o.ble character; on the contrary, they are the shadows which show up the lights more clearly and distinctly. Her Anarchism, Socialism, or whatever else it may be called, has nothing in common with modern scientific Socialism, except its unsparing criticism of the modern form of society and its persistent attempt to transform it and to produce a state of things more suitable to modern conditions. But her criticism finds support in quite different arguments; an idealist lack of clearness enfolds the end to be attained, and still more the means to it. She knows historical facts well enough, but lacks insight into the historical process of development; and still less does she possess a clear comprehension of economic relationships. To her a social transformation is not the natural and necessary product of historical and economic development, but the demand made by a pa.s.sionate feeling of justice, a categorical imperative. If Louise Michel had lived in the middle ages, she would, without doubt, have been the foundress of a new religious order; as a child of the nineteenth century, as an atheist, who cannot postpone the redress of injustice into another life, she became a social revolutionary."

[11] Her books, _Le Livre de Miseres_ and _Prise de Possession_, were not procurable by me, and I had to depend upon Ossip Zetkin's sketch of her in _Charakterkopfen aus der franzosischen Arbeiterbewegung_, pp. 40-48, Berlin, 1893, and the _Volkslexikon, l. c._

Her career shows the unselfishness and self-sacrifice with which Louise Michel carried out her ideas. She was born in 1836 at the French castle of Broncourt; she calls herself "a b.a.s.t.a.r.d"; her mother was a simple peasant girl, an orphan without either brothers or sisters, brought up in the castle, and seduced by the son of its owner. The young man's parents decided that Louise and her mother should remain in the castle, as an act of justice, not of kindness.

After the death of her grandparents Louise left the castle with her mother in 1850, pa.s.sed her examination as a teacher, and, as she would not take the oath necessary for holding office in Napoleonic France, she opened a "free school," _i. e._, a private school in a little village. In 1856 she came to Paris as a.s.sistant teacher in another private school, lived in extreme poverty, took a most active part in the struggles of the Commune in May, 1871, was taken prisoner and was to have been shot, but was condemned in December, 1871, to be transported to New Caledonia, whence she returned in 1880, in consequence of the general amnesty then given. She took part in editing Anarchist journals, and was condemned in 1886 to five years'

imprisonment "for incitement to plunder." After three years she was pardoned by the President, but "she regarded this as a disgraceful insult," against which she protested violently, and absolutely refused to accept it, so that she had to be turned out of prison by force.

Since then she has lived in London, where she acts as head of the "_Reveil International des Femmes_," an organisation possessing a journal and preaching an exceedingly confused and old-maidish form of female emanc.i.p.ation.

Around these figures of modern French Anarchism are grouped a number of theorists of inferior rank, partly belonging to the literary aftergrowth and Bohemia, partly learned persons, contributors to the _Revolte_, the _Pere Peinard_, the _Revue Anarchiste_, the _L'en Dehors_, and other Anarchist prints in Paris,[12] mostly of a very ephemeral character.

[12] _Cf._ F. Dubois, _Le Peril Anarchiste_, pp. 93-120; mostly superficial, but good on this topic.

Thus we have G. Elievant, who wrote a declaration of Anarchist principles (_Declarations_, Paris, 1893), in consequence of a charge made against him in 1893 in connection with the dynamite robbery at Soisy-sous-Etiolles, a book regarded by the Anarchists as one of the standard works of their literature. A. Hamon, a learned sociologist, has written a pamphlet, _Les Hommes et les Theories de l'Anarchie_ (Paris, 1893), which has enjoyed a wide circulation; and is preparing a large _Psychology of Anarchists_, of which he has already published a short summary (see Dubois, _u. s._, pp. 207-243). Hamon, in order to gain a knowledge empirically of the a.s.sumptions of psychology, has set on foot an inquiry (enquete), and put to several Anarchists the question, how and why they have become Anarchists. An examination of the confessions thus obtained showed that the chief peculiarity of the Anarchist mind is the inclination to revolt, which displays itself in the most various forms, such as a desire for opposition, criticism, and love of modernity (_philoneismus_); and that this tendency is combined with a remarkable love of freedom and strongly developed individuality. "The Anarchist must be free: he hates laws and authority"--all three traits unite in one; but Hamon's investigations completely confirm our a.s.sertion, that Anarchism is princ.i.p.ally an emphasising of the sentiment of individuality and freedom, and cannot be explained sufficiently--perhaps not at all--by mere pauperism; in other words, Anarchism is not an economic but a political question.

But to this predisposition to individualism, says Hamon, there must be united, in order to produce an Anarchist, also a strongly developed sentiment of Altruism, a fanatical love of humanity, a strong sense of justice, and finally, a keen faculty for logic. We do not wish to deny this; but we have seen that Cosmopolitanism, an over-excited sense of justice, and a certain tendency to dialectic _jeux d'esprit_, has been a common quality of all the doctrines we have hitherto described.

Charles Malato (de Corne), of the old Italian n.o.bility, the son of a Communist, with whom he went to New Caledonia, is one of the chief literary representatives and more eager supporters of the propaganda of Anarchism in Paris. Besides a _Philosophy of Anarchy_, a book called _Revolution Chretienne et Revolution Sociale_, and the widely circulated pamphlet, _Les Travailleurs des Villes aux Travailleurs des campagnes_ (issued anonymously in 1888, and recently again at Lyons in 1893), he has written a long-winded diary, _De la Commune a l'Anarchie_ (Paris, 1894), a kind of family history of Anarchism in Paris, its press, its groups, and its representatives, from doctrinaires like Grave and Kropotkin to the men of action like Pini, Ravachol, and Vaillant.

Other names of some note in the Anarchist world are Zo d'Axa (his real name is Galland), the former editor of _L'en Dehors_, a literary adventurer who has wandered into the camp of every party; Sebastian Faure, the father of the _Pere Peinard_ and author of _Le Manchinisme et ses Consequences_; Bernard Lazare, Octave Mirbeau, Francois Guy, author of _Les Prejuges et l'Anarchie_ (Beziers, 1888); Emil Darnaud, author of _La Societe Future_ (1890), _Mendiants et Vagabonds, une Revolution a Foix_, and others. The programme of these men is almost without exception that of Kropotkin, which they water down and popularise in numerous newspaper articles and pamphlets. Some of them, like Faure and Duprat, are decidedly men of action; others, like Saurin and Mirbeau, condemn bombs as the most sanguinary of all forms of authority.

France does not to-day possess any representatives of individualist Anarchism. An isolated adherent of the Anarchist Collectivism of Proudhon is Adolphe Bonthons, for some time business manager of an Anarchist paper in Lyons, showing himself an eager Collectivist and opponent of rent and profit in many writings (_e. g._, _Menace a la Bourgeoisie_, Lyons, 1882, and _La Repart.i.tion des Produits du Travail_, 1881; of Garin, _Die Anarchisten_, p. 94), and demanding quite in the style of the Anarchist agitator the absolute abolition of all authority. To-day Bonthons is quite behind the times, and does not himself regard himself as an Anarchist.

Finally, we note as eager defenders of Anarchist Communism the Italians Carlo Cafiero, the former friend of Bakunin, who devoted the whole of his great wealth to the Anarchist cause; Merlino, and Malatesta[13]--all of them men of action of the most reckless character, who have become acquainted with the prisons of many lands, and still wander through life as homeless revolutionaries.