Memoirs of a Revolutionist : Introduction By Georg Brandes
(1842 - 1921) ~ Russian Father of Anarcho-Communism : As anarchism's most important philosophers he was in great demand as a writer and contributed to the journals edited by Benjamin Tucker (Liberty), Albert Parsons (Alarm) and Johann Most (Freiheit). Tucker praised Kropotkin's publication as "the most scholarly anarchist journal in existence." (From : Spartacus Educational Bio.)
• "The fatherland does not exist.... What fatherland can the international banker and the rag-picker have in common?" (From : "The Conquest of Bread," by Peter Kropotkin, 1906.)
• "...all that is necessary for production-- the land, the mines, the highways, machinery, food, shelter, education, knowledge--all have been seized by the few in the course of that long story of robbery, enforced migration and wars, of ignorance and oppression..." (From : "The Conquest of Bread," by Peter Kropotkin, 1906.)
• "To recognize all men as equal and to renounce government of man by man is another increase of individual liberty in a degree which no other form of association has ever admitted even as a dream." (From : "Communism and Anarchy," by Peter Kropotkin, 1901.)
Introduction By Georg Brandes
The autobiographies which we owe to great minds have in former times generally been of one of three types: 'So far I went astray, thus I found the true Path' (St Augustine); or, 'So bad was I, but who dares to consider himself better!" (Rousseau); or, 'This is the way a genius has slowly been evolved from within and by favorable surroundings'(Goethe). In these forms of self-representation the author is thus mainly pre-occupied with himself.
In the nineteenth century the a autobiographies of men of mark are more often shaped on lines such as these: 'So full of talent and attractive was I; such appreciation and admiration I won!' (Johanne Louise Heiberg, 'A Life lived once more in Reminiscence'); or, 'I was full of talent and worthy of being loved, but yet I was unappreciated, and these were the hard struggles I went through before I won the crown of fame' (Hans Christian Andersen, 'The Tale of a Life'). The main Pre-occupation of the writer, in these two classes of life-records, is consequently with what his fellow-men have thought of him and said about him.
The author of the autobiography before us is not preoccupied with his own capacities, and consequently describes no struggle to gain recognition. Still less does he care for the opinions of his fellow-men about himself; what others have thought of him, he dismisses with a single word.
There is in this work no gazing upon one's own image. The author is not one of those who willingly speak of themselves; when he does so, it is reluctantly and with a certain shyness. There is here no confession that divulges the inner self, no sentimentality, and no cynicism. The author speaks neither of his sins nor of his virtues; he enters into no vulgar intimacy with his reader. He does not say when he fell in love, and he touches so little upon his relations with the other sex, that he even omits to mention his marriage, and it is only incidentally we learn that he is married at all. That he is a father, and a very loving one, he finds time to mention just once in the rapid review of the last sixteen years of his life.
He is more anxious to give the psychology of his contemporaries than of himself; and one finds in his book the psychology of Russia: the official Russia and the masses underneath---Russia struggling forward and Russia stagnant. He strives to tell the story of his contemporaries rather than his own; and consequently, the record of his life contains the history of Russia during his lifetime, as well as that of the labor movement in Europe during the last half-century. When he plunges into his own inner world, we see the outer world reflected in it.
There is, nevertheless, in this book an effect such as Goethe aimed at in 'Dichtung und Wahrheit,' the representation of how a remarkable mind has been shaped; and in analogy with the 'Confessions' of St. Augustine, we have the story of an inner crisis which corresponds with what in olden times was called 'conversion.' In fact, this inner crisis is the turning point and the core of the book.
There are at this moment only two great Russians who think for the Russian people, and whose thoughts belong to mankind, Leo Tolstoy and Peter Kropotkin. Tolstoy has often told us, in poetical shape, parts of his life. Kropotkin gives us here, for the first time, without any poetical recasting, a rapid survey of his whole career.
However radically different these two men are, there is one parallel which can be drawn between the lives and the views on life of both. Tolstoy is an artist, Kropotkin is a man of science; but there came a period in the career of each of them, when neither could find peace in continuing the work to which he had brought great inborn capacities. Religious considerations led Tolstoy, social considerations led Kropotkin, to abandon the paths they had first taken.
Both are filled with love for mankind; and they are at one in the severe condemnation of the indifference, the thoughtlessness, the crudeness and brutality of the upper classes, as well as in the attraction they both feel towards the life of the downtrodden and ill-used man of the people. Both see more cowardice than stupidity in the world. Both are idealists and both have the reformer's temperament. Both are peace-loving natures, and Kropotkin is the more peaceful of the two---although Tolstoy always preaches peace and condemns those who take right into their own hands and resort to force, while Kropotkin justifies such action, and was on friendly terms with the Terrorists. The point upon which they differ most is in attitudes towards the intelligent educated man and towards science altogether; Tolstoy, in his religious passion, disdains and disparages the man equally with the thing, while Kropotkin holds both in high esteem, although at the same time he condemns men of science for forgetting the people and the misery of the masses.
Many a man and many a woman have accomplished a great life-work without having led a great life. Many people are interesting, although their lives may have been quite insignificant and commonplace. Kropotkin's life is both great and interesting.
In this volume will be found a combination of all the elements out of which an intensely eventful life is composed---idyll and tragedy, drama and romance.
The childhood in Moscow and in the country, the portraits of his mother, sister, and teachers, of the old and trusty servants, together with the many pictures of patriarchal life, are done in such a masterly way that every heart will be touched by them. The landscapes, the story of the unusually intense love between the two brothers---all this is pure idyll.
Side by side there is, unhappily, plenty of sorrow and suffering: the harshness in the family life, the cruel treatment of the serfs, and the narrow-mindedness and heartlessness which are the ruling stars of men's destinies.
There is variety and there are dramatic catastrophes: life at Court and life in prison; life in the highest Russian society, by the side of emperors and grand dukes, and life in poverty, with the working proletariat, in London and in Switzerland. There are changes of costume as in a drama; the chief actor having to appear during the day in fine dress in the Winter Palace, and in the evening in peasant's clothes in the suburbs, as a preacher of revolution. And there is, too, the sensational element that belongs to the novel. Although nobody could be simpler in tone and style than Kropotkin, nevertheless parts of his narrative, from the very nature of the events he has to tell, are more intensely exciting than anything in those novels which aim only at being sensational. One reads with breathless interest the preparations for the escape from the hospital of the fortress of St. Paul and St. Peter, and the bold execution of the plan.
Few men have moved, as Kropotkin did, in all layers of society; few know all these layers as he does. What a picture! Kropotkin as a little boy with curled hair, in a fancy-dress costume, standing by the Emperor Nicholas, or running after the Emperor Alexander as his page, with the idea of protecting him. And then again---Kropotkin in a terrible prison, sending away the Grand Duke Nicholas, or listening to the growing insanity of a peasant who is confined in a cell under his very feet.
He has lived the life of the aristocrat and of the worker; he has been one of the Emperor's pages and a poverty-stricken writer; he has lived the life of the student, the officer, the man of science, the explorer of unknown lands, the administrator, and the hunted revolutionist. In exile he has had at times to live upon bread and tea as a Russian peasant; and he has been exposed to espion-age and assassination plots like a Russian emperor.
Few men have had an equally wide field of experience. Just as Kropotkin is able, as a geologist, to survey prehistoric evolution for hundreds of thousands of years past, so too he has assimilated the whole historical evolution of his own times. To the literary and scientific education which is won in the study and in the university (such as the knowledge of languages, belles-lettres, philosophy, and higher mathematics), he added at an early stage of his life that education which is gained in the workshop, in the laboratory, and in the open field---natural science, military science, fortification, knowledge of mechanical and industrial processes. His intellectual equipment is universal.
What must this active mind have suffered when he was reduced to the inactivity of prison life! What a test of endurance and what an exercise in stoicism! Kropotkin says somewhere that a morally developed personality must be at the foundation of every organization. That applies to him. Life has made of him one of the cornerstones for the building of the future.
The crisis in Kropotkin's life has two turning points which must be mentioned.
He approaches his thirtieth year---the decisive year in a man's life. With heart and soul he is a man of science; he has made a valuable scientific discovery. He has found out that the maps of Northern Asia are incorrect; that not only the old conceptions of the geography of Asia are wrong, but that the theories of Humboldt are also in contradiction with the facts. For more than two years he has plunged into laborious research. Then, suddenly, on a certain day, the true relations of the facts flash upon him; he understands that the main lines of structure in Asia are not from north to south or from west to east, but from the south-west to the north-east. He submits his discovery to test, he applies it to numerous separated facts, and---it holds its ground. Thus he knew the joy of scientific revelation in its highest and purest form; he has felt how elevating is its action on the mind.
Then comes the crisis. The thought that these joys are the lot of so few, fills him now with sorrow. He asks himself whether he has the right to enjoy this knowledge alone---for himself. He feels that there is a higher duty before him---to do his part in bringing to the mass of the people the information already gained, rather than to work at making new discoveries.
For my part I do not think that he was right. With such conceptions Pasteur would not have been the benefactor of mankind that he has been. After all, everything, in the long run, is to the benefit of the mass of the people. I think that a man does the utmost for the well-being of all when he has given to the world the most intense production of which he is capable. But this fundamental notion is characteristic of Kropotkin; it contains his very essence.
And this attitude of mind carries him farther. In Finland, where he is going to make a new scientific dis-covery, as he comes to the idea---which was heresy at that time---that in prehistoric ages all Northern Europe was buried under ice, he is so much impressed with compassion for the poor, the suffering, who often know hunger in their struggle for bread, that he considers it his highest, absolute duty to become a teacher and helper of the great working and destitute masses.
Soon after that a new world opens before him---the life of the working classes---and he learns from those whom he intends to teach.
Five or six years later this crisis appears in its second phase. It happens in Switzerland. Already during his first stay there Kropotkin had abandoned the group of state-socialists, from fear of an economical despotism, from hatred of centralization, from love for the freedom of the individual and the commune. Now, however, after his long imprisonment in Russia, during his second stay amid the intelligent workers of West Switzerland, the conception which floated before his eyes of a new structure of society, more distinctly dawns upon him in the shape of a society of federated associations, co-operating in the same way as the railway companies, or the postal depart-ments of separate countries co-operate. He knows that he cannot dictate to the future the lines which it will have to follow; he is convinced that all must grow out of the constructive activity of the masses, but he compares, for the sake of illustration, the coming structure with the guilds and the mutual relations which existed in medieval times, and were worked out from below. He does not believe in the distinction between leaders and led; but I must confess that I am old-fashioned enough to feel pleased when Kropotkin, by a slight inconsistency, says once in praise of a friend that he was 'a born leader of men.'
The author describes himself as a Revolutionist, and he is surely quite right in so doing. But seldom have there been revolutionists so humane and mild. One feels astounded when, in alluding on one occasion to the pos-sibility of an armed conflict with the Swiss police, there appears in his character the fighting instinct which exists in all of us. He cannot say precisely in this passage whether he and his friends felt a relief at being spared a fight, or a regret that the fight did not take place. This expression of feeling stands alone. He has never been an avenger, but always a martyr.
He does not impose sacrifices upon others; he makes them himself. All his life he has done it, but in such a way that the sacrifice seems to have cost him nothing. So little does he make of it. And with all his energy he is so far from being vindictive, that of a disgusting prison doctor he only remarks: "The less said of him the better."
He is a revolutionist without emphasis and without emblem. He laughs at the oaths and ceremonies with which conspirators bind themselves in dramas and operas. This man is simplicity personified. In character he will bear comparison with any of the fighters for freedom in all lands. None have been more disinterested than he, none have loved mankind more than he does.But he would not permit me to say in the forefront of his book all the good that I think of him, and should I say it, my words would outrun the limits of a reasonable Preface.
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