The Great French Revolution, 1789-1793 : Chapter 69 : Conclusion
(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.)
• "ANARCHISM, the name given to a principle or theory of life and conduct under which society is conceived without government - harmony in such a society being obtained, not by submission to law, or by obedience to any authority, but by free agreements concluded between the various groups, territorial and professional, freely constituted for the sake of production and consumption, as also for the satisfaction of the infinite variety of needs and aspirations of a civilized being." (From : "Anarchism," by Peter Kropotkin, from the Encyclop....)
• "The communes of the next revolution will proclaim and establish their independence by direct socialist revolutionary action, abolishing private property. When the revolutionary situation ripens, which may happen any day, and governments are swept away by the people, when the middle-class camp, which only exists by state protection, is thus thrown into disorder, the insurgent people will not wait until some new government decrees, in its marvelous wisdom, a few economic reforms." (From : "The Commune of Paris," by Peter Kropotkin, Freedo....)
• "As to parliamentary rule, and representative government altogether... It is becoming evident that it is merely stupid to elect a few men, and to entrust them with the task of making laws on all possible subjects, of which subject most of them are utterly ignorant." (From : "Process Under Socialism," by Peter Kropotkin, 188....)
The preceding pages supply the answer. Those who have seen in the Revolution only a change in the Government, those who are ignorant of its economic as well as its educational work, those alone could put such a question.
The France we see during the last days of the eighteenth century, at the moment of the coup d'etat on the 18th Brumaire, is not the France that existed before 1789. Would it have been possible for the old France, wretchedly poor and with a third of her population suffering yearly from dearth, to have maintained the Napoleonic Wars, coming so soon after the terrible wars of the Republic between 1792 and 1799, when all Europe was attacking her?
The fact is, that a new France had been constituted since 1792-1793. Scarcity still prevailed in many of the departments, and its full horrors were felt especially after the coup d'etat of Thermidor, when the maximum price for all food-stuffs was abolished. There were still some departments which did not produce enough wheat to feed themselves, and as the war went on, and all means of transport were requisitioned for its supplies, there was scarcity in those departments. But everything tends to prove that France was even then producing much more of the necessities of life of every kind than in 1789.
Never was there in France such energetic plowing, Michelet tells us, as in 1792, when the peasant was plowing the lands he had taken back from the lords, the convents, the churches, and was goading his oxen to the cry of "Allons Prusse! Allons Autriche!" Never had there been so much clearing of lands -- even royalist writers admit this -- as during those years of revolution. The first good harvest, in 1794, brought relief to two-thirds of France -- at least in the villages, for all this time the towns were threatened with scarcity of food. Not that it was scarce in France as a whole, or that the sans‑culotte municipalities neglected to take measures to feed those who could not find employment, but from the fact that all beasts of burden not actually used in tillage were requisitioned to carry food and ammunition to the fourteen armies of the Republic. In those days there were no railways, and all but the main roads were in the state they are to this day in Russia -- well-nigh impassible.
A new France was born during those four years of revolution. For the first time in centuries the peasant ate his fill, straightened his back and dared to speak out. Read the detailed reports concerning the return of Louis XVI to Paris, when be was brought back a prisoner from Varennes, in June 1791, by the peasants, and say: "Could such a thing, such an interest in the public welfare, such a devotion to it, and such in independence of judgment and action have been possible before 1789?" A new nation had been born in the meantime, just as we see to‑day a new nation coming into life in Russia and in Turkey.
It was owing to this new birth that France was able to maintain her wars under the Republic of Napoleon, and to carry the principles of the Great Revolution into Switzerland, Italy, Spain, Belgium, Holland, Germany, and even to the borders of Russia. And when, after all those wars, after having mentally followed the French armies as far as Egypt and Moscow, we expect to find France in 1815 reduced to an appalling misery and her lands laid waste, we find, instead, that even is its eastern portions and in the Jura, the country is much more prosperous than it was at the time when Pétion, pointing out to Louis XVI the luxuriant banks of the Marne, asked him if there was anywhere in the world a kingdom more beautiful than the one the King had not wished to keep.
The self‑contained energy was such in villages regenerated by the Revolution, that in a few years France became a country of well‑to‑do peasants, and her enemies soon discovered that in spite of all the blood she had shed and the losses she had sustained, France, in respect of her productivity, was the richest country in Europe. Her wealth, indeed, is not drawn from the Indies or from her foreign commerce: it comes from her own soil, from her love of the soil, from her own skill and industry. She is the richest country, because of the subdivision of her wealth, and she is still richer because of the possibilities she offers for the future.
Such was the effect of the Revolution. And if the casual observer sees in Napoleonic France only a love of glory, the historian realizes that even the wars France waged at that period were undertaken to secure the fruits of the Revolution -- to keep the lands that had been retaken from the lords, the priests and the rich, and the liberties that had been won from despotism and the Court. If France was willing in those years to bleed herself to death, merely to prevent the Germans, the English, and the Russians from forcing a Louis XVIII. upon her, it was because she did not want the return of the emigrant nobles to mean that the ci‑devants would take back the lands which had been watered already with the peasant's sweat, and the liberties which had been sanctified with the patriots' blood. And France fought so well for twenty‑three years, that when she was compelled at last to admit the Bourbons, it was she who imposed conditions on them. The Bourbons night reign, but the lands were to be kept by those who had taken them from the feudal lords, so that even during the White Terror of the Bourbons they dared not touch those lands. The old régime could not be reestablished.
That is what is gained by making a revolution.
There are other things to be pointed out. In the history of all nations a time comes when fundamental changes are bound to take place in the whole of the national life. Royal despotism and feudalism were dying in 1789; it was impossible to keep them alive; they had to go.
But then, two ways were opened out before France; reform or revolution.
At such tines there is always a moment when reform is still possible; but if advantage has not been taken of that moment, if an obstinate resistance has been opposed to the requirements of the new life, up to the point when blood has flowed in the streets, as it flowed on July 14, 1789, then there must be a Revolution. And once the Revolution has begun, it must necessarily develop to its last conclusions -- that is to say, to the highest point it is capable of attaining -- were it only temporarily, being given a certain condition of the public mind at this particular moment.
If we represent the slow progress of a period of evolution by a line drawn on paper, we shall see this line gradually though slowly, rising. Then there comes a Revolution, and the line makes a sudden leap upwards. In England the line would be represented as rising to the Puritan Republic of Cromwell; in France it rises to the Sans‑culotte Republic of 1793. However, at this height progress cannot be maintained; all the hostile forces league together against it, and the Republic goes down. Our line, after having reached that height, drops, Reaction follows. For the political life of France the line drops very low indeed, but by degrees it rises again, and when peace is restored in 1815 in France, and in 1688 in England -- both countries are found to have attained a level much higher than they were on prior to their Revolutions.
After that, evolution is resumed: our line again begins to rise slowly: but, besides taking place on a very much higher level, the rising of the line will, in nearly every case be also much more rapid than before the period of disturbance.
This is a law of human progress, and also a law of individual progress. The more recent history of France confirms this very law by showing how it was necessary to pass through the Commune to arrive at the Third Republic.
The work of the French Revolution is not confined merely to what it obtained and what was retained of it in France. It is to be found also in the principles bequeathed by it to the succeeding century -- in the line of direction it marked out for the future.
A reform is always a compromise with the past, but the progress accomplished by revolution is always a promise of future progress. If the Great French Revolution was the summing up of a century's evolution, it also marked out in its turn the program of evolution to be accomplished in the course of the nineteenth century.
It is a law in the world's history that the period of a hundred or a hundred and thirty years, more or less, which passes between two great revolutions, receives its character from the revolution in which this period began. The nations endeavor to realize in their institutions the inheritance bequeathed to them by the last revolution. All that this last could not yet put into practice, all the great thoughts which were thrown into circulation during the turmoil, and which the revolution either could not or did not know how to apply, all the attempts at sociological reconstruction, which were born during the revolution, will go to make up the substance of evolution during the epoch that follows the revolution, with the addition of those new ideas to which this evolution will give birth, when trying to put into practice the program marked out by the last upheaval. Then, a new revolution will be brought about in some other nation, and this nation in its turn will set the problems for the following century. Such has hitherto been the trend of history.
Two great conquests, in fact, characterize the century which has passed since 1789‑1793. Both owe their origin to the French Revolution, which had carried on the work of the English Revolution while enlarging and invigorating it with all the progress that had been made since the English middle classes beheaded their King and transferred his power to the Parliament. These two great triumphs are: the abolition of serfdom and the abolition of absolutism, by which personal liberties have been conferred upon the individual, undreamed of by the serf of the lord and the subject of the absolute king, while at the same time they have brought about the development of the middle classes and the capitalist régime.
These two achievements represent the principal work of the nineteenth century, begun in France in 1789 and slowly spread over Europe in the course of that century.
The work of enfranchisement, begun by the French peasants in 1789, was continued in Spain, Italy, Switzerland, Germany and Austria by the armies of the sans‑culottes. Unfortunately, this work hardly penetrated into Poland and did not reach Russia at all.
The abolition of serfdom in Europe would have been already completed in the first half of the nineteenth century if the French bourgeoisie, coming into power in 1794 over the dead bodies of Anarchists, Cordeliers, and Jacobins, had not checked the revolutionary impulse, restored monarchy, and handed over France to the imperial juggler, the first Napoleon. This ex-sans-culotte, now a general of the sans-culottes, speedily began to prop up aristocracy; but the impulsion had been given, the institution of serfdom had already received a mortal blow. It was abolished in Spain and Italy in spite of the temporary triumph of reaction. It was closely pressed in Germany after 1811, and disappeared in that country definitively in 1848. In 1861, Russia was compelled to emancipate her serfs, and the I war of 1878 put an end to serfdom in the Balkan peninsula.
The cycle is now complete. The right of the lord over the person of the peasant no longer exists in Europe, even in those countries where the feudal dues have still to be redeemed.
This fact is not sufficiently appreciated by historians. Absorbed as they are in political questions, they do not perceive the importance of the abolition of serfdom, which is, however, the essential feature of the nineteenth century. The rivalries between nations and the wars resulting from them, the policies of the Great Powers which occupy so much of rise historian's attention, have all sprung from that one great fact -- the abolition of serfdom and the development of the wage-system which has taken its place.
The French peasant, in revolting a hundred and twenty years ago against the lord who made him beat the ponds lest croaking frogs should disturb his master's sleep, has thus freed the peasants of all Europe. In four years, by burning the documents which registered his subjection, by setting fire to the châteaux, and by executing the owners of them who refused to recognize his rights is a human being, the French peasant so stirred up all Europe that it is to‑day altogether free from the degradation of serfdom.
On the other hand, the abolition of absolute power has also taken a little over a hundred years to make the tour of Europe. Attacked in England in 1648, and vanquished in France in 1789, royal authority based on divine right is no longer exercised save in Russia, but there, too, it is at its last gasp. Even the little Balkan States and Turkey have now their representative assemblies, and Russia is entering the same cycle.
In this respect the Revolution of 1789-1793 has also accomplished its work. Equality before the law and representative government have now their place in almost all the codes of Europe. In theory, at least, the law makes no distinctions between men, and every one has the right to participate, more less, in the government.
The absolute monarch-master of his subjects -- and the lord-master of the soil and the peasants, by right of birth -- have both disappeared. The middle classes now govern Europe.
But at the same time the Great Revolution has bequeathed to tar some other principles of an infinitely higher import; the principles of communism. We have seen how all through the Great Revolution the communist idea kept coming to the front, and how after the fall of the Girondins numerous attempts and sometimes great attempts were made in this direction. Fourierism descends in a direct line from L'Ange on one side and from Chalier on the other. Babeuf is the direct descendant of ideas which stirred the masses to enthusiasm in 1793; he, Buonarotti, and Sylvain Maréchal have only systematized them a little or even merely put them into literary form. But the secret societies organized by Babeuf and Buonarotti were the origin of the communistes matérialistes secret societies through which Blanqui and Barbes conspired under the bourgeois monarchy of Louis‑Philippe. Later on, in, 1866, the International Working Men's Association appeared in the direct line of descent from these societies. As "socialism" we know now that this term came into vogue avoid the term "communism," which at one time was dangerous because the secret communist societies became societies for action, and were rigorously suppressed by the bourgeoisie then in power.
There is, therefore, a direct filiation from the Enragés of 1793 and the Babeuf conspiracy of 1795 to the International Working Men's Association of 1866‑1878.
There is also a direct descent of ideas. Up until now, modern socialism has added absolutely nothing to the ideas which were circulating among the French people between 1789 and 1794, and which it was tried to put into practice in the Year II of the Republic. Modern socialism has only systematized those ideas and found arguments in their favor, either by turning against the middle‑class economists certain of their own definitions, or by generalizing certain facts noticed in the development of industrial capitalism, in the course of the nineteenth century.
But I permit myself to maintain also that, however vague it may have been, however little support it endeavored to draw from arguments dressed in a scientific garb, and however little use it made of the pseudo‑scientific slang of the middle‑class economists, the popular communism of the first two years of the Republic saw clearer, and went much deeper in its analyzes, than modern socialism.
First of all, it was communism in the consumption of the necessaries of life -- not in production only; it was the communalization and the nationalization of what economists know as consumption -- to which the stern republicans of 1793 turned, above all, their attention, when they tried to establish their stores of grain and provisions in every commune, when they set on foot a gigantic inquiry to find and fix the true value of the objects of prime and secondary necessity, and when they inspired Robespierre to declare that only the superfluity of food-stuffs should become articles of commerce, and that what was necessary belonged to all.
Born out of the pressing necessities of those troubled years, the communism of 1793, with its affirmation on of the right of all to sustenance and to the land for its production, its denial of the right of any one to hold more land than he and his family could cultivate -- that is, more than a farm of 120 acres -- and its attempt to communalize all trade and industry -- this communism went straighter to the heart of things than all the minimum programs of our own time, or even all the maximum preambles of such programs.*
In any case, what we learn to‑day from the study of the Great Revolution is, that it was the source and origin of all the present communist, anarchist, and socialist conceptions. We have but badly understood our common mother, but now we have found her again in the midst of the sans‑culottes, and we see we have to learn from her.
Humanity advances by stages and these stages have been marked for several hundred years by great revolutions. After the Netherlands came England with her revolution in 1648-1657, and then it was the turn of France. Each great revolution has in it, besides, something special and original. England and France both abolished royal absolutism. But in doing so England was chiefly interested in the personal rights of the individual particularly in matters of religion, as well as the local rights of every parish and every community. As to France, she turned her chief attention to the land question, and in striking a mortal blow to the feudal system she struck also at the great fortunes, and sent forth into the world the idea of nationalizing the soil, and of socializing commerce and the chief industries.
* Which of the nations will take upon herself the terrible but glorious task of the next great revolution? One may have thought for a time that it would be Russia. But if she should push her revolution further than the mere limitation of the imperial power; if she touches the land question in revolutionary spirit -- how far will she go? Will she know how to avoid the mistake made by the French Assemblies, and will she socialize the land and give it only to those who want to cultivate it with their own hands? We know not: any answer to this question would belong to the domain of prophecy.
The one thing certain is, that whatsoever nation enters on the path of revolution in our own day, it will be heir to all our forefathers have done in France. The blood they shed was shed for humanity -- the sufferings they endured were borne for the entire human race; their struggles, the ideas they gave to the world, the shock of those ideas, are all included in the heritage of mankind. All have borne fruit and will bear more, still finer, as we advance towards those wide horizons opening out before us, where, like some great beacon to point the way, flame the words: LIBERTY, EQUALITY, FRATERNITY.
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