by the Alliance, although written by Bakounin, expressed quite different views from those of the International Brothers. But it, too, began its revolutionary creed by declaring itself atheist. Its chief and most important work was "to abolish religion and to substitute science for faith; and human justice for divine justice." Second, it declared for "the political, economic, and social equality of the classes" (which, it was assumed, were to continue to exist), and it intended to attain this end by the destruction of government and by the abolition of the right of inheritance. Third, it assailed all forms of political action and proposed that, in place of the community, groups of producers should assume control of all industrial processes. Fourth, it opposed all centralized organization, believing that both groups and individuals should demand for themselves complete liberty to do in all cases whatever they desired. (20) The same revolutionists who a short time before had planned a complete hierarchy now appeared irreconcilably opposed to any form of authority. They now argued that they must abolish not only God and every political State, but also the right of the majority to rule. Then and then only would the people finally attain perfect liberty.

These were the chief ideas that Bakounin wished to introduce into the International Working Men's Association. That organization, founded in 1864 in London, had already become a great power in Europe, and Bakounin entered it in 1869, not only for the purpose of forwarding the ideas just mentioned, but also in the hope of obtaining the leadership of it. Failing in 1862 to convert the Czar, in 1864-1867 to organize into a hierarchy the revolutionary spirits of Europe, in 1868 to capture the bourgeoisie, he turned in 1869 to seek the aid of the working class. On each of these occasions his views underwent the most magical of transformations. With more bitterness than ever he now declared war upon the political and economic powers of Europe, but he was unable to prosecute this war until he had destroyed every committee or group in the International which possessed, or sought to possess, any power. He assailed Marx, Engels, and all those who he thought wished to dominate the International. The beam in his own eye he saw in theirs, and he now expressed an unspeakable loathing for all hierarchical tendencies and authoritarian methods. The story of the great battle between him and Marx must be left for a later chapter, and we must content ourselves for the present with following the history of Bakounin as he gradually developed in theory and in practice the principles and tactics of terrorism.

While struggling to obtain the leadership of the working classes of Western Europe, Bakounin was also busy with Russian affairs. "I am excessively absorbed in what is going on in Russia," he writes to a friend, April 13, 1869. "Our youth, the most revolutionary in the world perhaps, in theory and in practice, are so stirred up that the Government has been forced to close the universities, academies, and several schools at St. Petersburg, Moscow, and Kazan. I have here now a specimen of these young fanatics, who hesitate at nothing and who fear nothing.... They are admirable, ... believers without God and heroes without phrase!" (21) He who called forth this eulogy was the young Russian revolutionist, Sergei Nechayeff. Whether admirable or not we shall leave the reader to judge. But, if Bakounin bewilders one, Nechayeff staggers one. And, if Bakounin was the father of terrorism, Nechayeff was its living embodiment. He was not complex, mystical, or sentimental. He was truly a revolutionist without phrase, and he can be described in the simplest words. He was a liar, a thief, and a murderer—the incarnation of Hatred, Malice, and Revenge, who stopped at no crime against friend or foe that promised to advance what he was pleased to call the revolution. Bakounin had for a long time sought his coöperation, and now in Switzerland they began that collaboration which resulted in the most extraordinary series of sanguinary revolutionary writings known to history.

In the summer of 1869 there was printed at Geneva "Words Addressed to Students," signed by them both; the "Formula of the Revolutionary Question"; "The Principles of the Revolution"; and the "Publications of the People's Tribunal"—the three last appearing anonymously. All of them counsel the most infamous doctrines of criminal activity. In "Words Addressed to Students," the Russian youth are exhorted to leave the universities and go among the people. They are asked to follow the example of Stenka Razin, a robber chieftain who, in the time of Alexis, placed himself at the head of a popular insurrection.[F] "Robbery," declare Bakounin and Nechayeff, "is one of the most honorable forms of Russian national life. The brigand is the hero, the defender, the popular avenger, the irreconcilable enemy of the State, and of all social and civil order established by the State. He is the wrestler in life and in death against all this civilization of officials, of nobles, of priests, and of the crown.... He who does not understand robbery can understand nothing in the history of the Russian masses. He who is not sympathetic with it, cannot sympathize with the popular life, and has no heart for the ancient, unbounded sufferings of the people; he belongs in the camp of the enemy, the partisans of the State.... It is through brigandage only that the vitality, passion, and force of the people are established undeniably.... The brigand in Russia is the veritable and unique revolutionist—revolutionist without phrase, without rhetoric borrowed from books, a revolutionist indefatigable, irreconcilable, and irresistible in action.... The brigands scattered in the forests, the cities, and villages of all Russia, and the brigands confined in the innumerable prisons of the empire, form a unique and indivisible world, strongly bound together, the world of the Russian revolution. In it, in it alone, has existed for a long time the veritable revolutionary conspiracy." (22)

Once again the principles of the revolution appear to be complete and universal destruction. "There must 'not rest ... one stone upon a stone.' It is necessary to destroy everything, in order to produce 'perfect amorphism,' for, if 'a single one of the old forms' were preserved, it would become 'the embryo' from which would spring all the other old social forms." (23) The same leaflet preaches systematic assassination and declares that for practical revolutionists all speculations about the future are "criminal, because they hinder pure destruction and trammel the march of the revolution. We have confidence only in those who show by their acts their devotion to the revolution, without fear of torture or of imprisonment, and we disclaim all words unless action should follow immediately." ...