id="pgepubid00006">A LETTER.

Chicago, June 2nd, 1906.    

Dear Editor:—I hope you have not been trying to relieve your feelings by using language dangerous to your soul's salvation. I can sympathize with you, though. However, it was impossible for me to send the promised article for "M. E." Who, indeed, could expect a bride of two weeks to waste time upon magazine articles?! I hope you have read the reports of my marriage, though your silence would indicate that you have either neglected to read the important news, or that your usual lack of faith in the truth and honesty of the press has not permitted you to credit the story.

It is high time, dear friend, that you get rid of your German skepticism; you know, I esteem your judgment, but when it comes to doubting anything the newspapers say, I draw the line. What reporters do not know about Anarchists, and especially about your publisher, is not worth knowing. According to their great wisdom I not only incited men to remove the crowned heads of various countries, but I have done worse—I have incited them to marry me, and when they proved unwilling to love, honor and obey the order of our secret societies to blow up all sacred institutions, I sent them about their business.

Much as I realize the importance of my articles for Mother Earth, you cannot expect me to sacrifice my wifely duty to my lord and master for Earth's sake.

I have always held to the opinion that there must be absolute confidence between publisher and editor on all matters except the receipts; therefore I have to confess that my newly-wedded husband, who has just graduated from the University of the Western Penitentiary—the curriculum of which is lots of liberty, leisure and enjoyment—objects to the drudgery of an agitator and publisher. In justice to him, I dare not do more than write letters all day, address meetings every evening, and enjoy the love and kindness of the comrades till early morning hours. Where, then, shall I find time to write articles for "Mother Earth?"

But to be in keeping with the serious and dignified tone of our valuable magazine, and especially with you dear Editor, I want to say that my meetings were very successful, and that Mother Earth is being received with great favor in every city. Nearly 500 copies were sold here.

After reading the brilliant reports in the Chicago papers and seeing the handsome, refined policemen at the various meetings, I am not surprised that our magazine is being appreciated. Apropos of the Chicago police, just fancy, I have actually forced them out of their uniforms. I hope this will not conjure up the horrible picture of Chicago's finest parading the city in Adam's costume. Not that! Only, Chief of Police Collins was so outraged over my gentle criticism of his dear little boys at one of the woodworkers' meetings, that he gave strict orders, "No officer should again appear at a public meeting in uniform where that awful Emma Goldman is humiliating and degrading the emblem of authority and law."

After this, I hope you will never again doubt the importance of public meetings and the great and far-reaching influence of my speaking.

I shall soon be with you, if I survive my tour, the police, and the press. I shall then try to make up for my sins, in the July number of Mother Earth, provided you will let me recuperate in your editorial care and affection.

Emma Goldman.    

LIBERTARIAN INSTRUCTION.

By Emile Janvion.

AMONG the important duties of Anarchists libertarian instruction should occupy the first place. As revolutionary propaganda it is the most effective. Tolstoi in Yasnaia-Poliana, Reclus at Bruxelles, Paul Robin at Cempius, the group of the Free School at Paris have inaugurated attempts during the period of daring we have witnessed of late years.

Far from mixing education with instruction, the former should be considered as the natural consequence of the latter.

Our ideas should never be imposed by an education too specialized, narrow or sectarian, but by means of full and all-round instruction which opens the mind to criticism and makes it accessible to the power of truth which is our strength and which will complete the forming of the character.

Our instruction should be integral, rational, and mixed.

Integral—Because it will tend to develop the whole being and make a complete, free ensemble, equally progressive in all knowledge, intellectual, physical, manual and professional, and this from the earliest age.

Rational—Because it will be based on reason and in conformity with actual science and not on faith; on the development of personal Freedom and independence and not on that of piety and obedience; on the abolition of the fiction God, the eternal and absolute cause of subjection.

Mixed—Because it favors the coeducation of the sexes in a constant, fraternal, familiar company of children, boys and girls, which gives to the character of their manners a special earnestness.

To the scientific instruction must be added manual apprenticeship, instruction with which it is in a constant connection of balance and reciprocity, and also esthetic instruction (music, art, etc.), which in point of view of an integral development has certainly not a small importance.

To turn our attention towards the child, to encourage the development of its initiative, to impress it with a sentiment of its dignity, to preserve it from cowardice and falsehood, to make it observe the pros and cons of all social conceptions, to educate it for the struggle, that is the great work, scarcely yet begun, which awaits us.

That will be the task of the nearest future if we will act logically and firmly.

THE ANTICHRIST.

From "The Antichrist," by Friedrich Nietzsche. Edited by Alexander Tille, translated by Thomas Common. Publishers: Macmillan & Co. New York.

I MAKE war against this theological instinct: I have found traces of it everywhere. Whoever has theological blood in his veins is from the very beginning ambiguous and disloyal with respect to everything. The pathos which develops therefrom calls itself belief: the closing of the eye once for all with respect to one's self, so as not to suffer from the sight—of incurable falsity. A person makes for himself a morality, a virtue, a sanctity out of this erroneous perspective towards all things, he unites the good conscience to the false mode of seeing,—he demands that no other mode of perspective be any longer of value, after he has made his own sacrosanct with the names of "God," "salvation," and "eternity." I have digged out the theologist-instinct everywhere; it is the most diffused, the most peculiarly subterranean form of falsity that exists on earth. What a theologian feels as true, must needs be false: one has therein almost a criterion of truth. It is his most fundamental self-preservative instinct which forbids reality to be held in honor, or even to find expression on any point. As far as theologist-influence extends, the judgment of value is turned right about, the concepts of "true" and "false" are necessarily reversed: what is most injurious to life is here