STORMING THE BASTILE.
Our Anarchy is of the German school, which is more nearly akin to Nihilism than to the doctrines taught in France. It is founded upon the teachings of Karl Marx and his disciples, and it aims directly at the complete destruction of all forms of government and religion. It offers no solution of the problems which will arise when society, as we understand it, shall disappear, but contents itself with declaring that the duty at hand is tearing down; that the work of building up must come later. There are several reasons why the revolutionary programme stops short at the work of Anarchy, chief among which is the fact that there are as many panaceas for the future as there are revolutionists, and it would be a hopeless task to think of binding them all to one platform of construction. The Anarchists are all agreed that the present system must go, and so far they can work together; after that each will take his own path into Utopia.
KARL MARX.
Their dream of the future is accordingly as many-colored as Joseph’s coat. Each man has his own ideal. Engels, who is Karl Marx’s successor in the leadership of the movement, believes that men will associate themselves into organizations like coöperative societies for mutual protection, support and improvement, and that these will be the only units in the country of a social nature. There will be no law, no church, no capital, no anything that we regard as necessary to the life of a nation.
The theory of Anarchy will, however, be sufficiently developed in the pages that follow. It is its history as a school which must first be examined.
England is really responsible for much of the present strength of the conspiracy against all governments, for it was in the secure asylum of London that speculative Anarchy was thought out by German exiles for German use, and from London that the “red Internationale” was and probably is directed. This was the result of political scheming, for the fomenting of discontent on the continent has always been one of the weapons in the British armory.
In England itself the movement has only lately won any prominence, although it was in England that it was baptized “Socialism” by Robert Owen, in 1835, a name which was afterwards taken up both in France and Germany. The English development is hardly worth consideration in as brief a presentation of the subject as I shall be able to give. Before passing to an investigation of the growth and the history of Socialism and Anarchy, I wish to express here, once for all, my obligations to Prof. Richard T. Ely’s most excellent history of “French and German Socialism in Modern Times.” This monograph, like everything else which has come from the pen of this gifted young economist, contains so clear a statement and so complete a marshaling of the facts that it is not necessary to go beyond it for the story of continental discontent.
The French Revolution drew a broad red line across the world’s history. It is the most momentous fact in the annals of modern times. There is no need for us to go behind it, or to examine its causes. We can take it as a fact—as the great revolt of the common people—and push on to the things that followed it.
