Polish gathering, but although he was a Russian, he declared that it mattered little whether a man were a Russian or a Pole, so long as he wanted to be a free man, and that this was all that mattered. I heard afterwards, through George Herwegh, that he had renounced all his sources of income as a member of an influential Russian family, and that one day, when his entire fortune consisted of two francs, he had given them away to a beggar on the boulevard, because it was irksome to him to be bound by this possession to take any thought for the morrow. I was informed of his presence in Dresden one day by Rockel, after the latter had become a rampant republican. He had taken the Russian into his house, and invited me to come and make his acquaintance. Bakunin was at that time being persecuted by the Austrian government for his share in the events which took place in Prague in the summer of 1848, and because he was a member of the Slav Congress which had preceded them. He had consequently sought refuge in our city, as he did not wish to settle too far from the Bohemian frontier. The extraordinary sensation he had created in Prague arose from the fact that, when the Czechs sought the protection of Russia against the dreaded Germanising policy of Austria, he conjured them to defend themselves with fire and sword against those very Russians, and indeed against any other people who lived under the rule of a despotism like that of the Tsars. This superficial acquaintance with Balumin's aims had sufficed to change the purely national prejudices of the Germans against him into sympathy. When I met him, therefore, under the humble shelter of Rockel's roof, I was immediately struck by his singular and altogether imposing personality. He was in the full bloom of manhood, anywhere between thirty and forty years of age. Everything about him was colossal, and he was full of a primitive exuberance and strength. I never gathered that he set much store by my acquaintance. Indeed, he did not seem to care for merely intellectual men; what he demanded was men of reckless energy. As I afterwards perceived, theory in this case had more weight with him than purely personal sentiment; and he talked much and expatiated freely on the matter. His general mode of discussion was the Socratic method, and he seemed quite at his ease when, stretched on his host's hard sofa, he could argue discursively with a crowd of all sorts of men on the problems of revolution. On these occasions he invariably got the best of the argument. It was impossible to triumph against his opinions, stated as they were with the utmost conviction, and overstepping in every direction even the extremest bounds of radicalism. So communicative was he, that on the very first evening of our meeting he gave me full details about the various stages of his development, lie was a Russian officer of high birth, but smarting under the yoke of the narrowest martial tyranny, he had been led by a study of Rousseau's writings to escape to Germany under pretence of taking furlough. In Berlin he had flung himself into the study of philosophy with all the zest of a barbarian newly awakened to civilisation. Hegel's philosophy was the one which was the rage at that moment, and he soon became such an expert in it, that he had been able to hurl that master's most famous disciples from the saddle of their own philosophy, in a thesis couched in terms of the strictest Hegelian dialectic. After he had got philosophy off his chest, as he expressed it, he proceeded to Switzerland, where he preached communism, and thence wandered over France and Germany back to the borderland of the Slav world, from which quarter he looked for the regeneration of humanity, because the Slavs had been less enervated by civilisation. His hopes in this respect were centred in the more strongly pronounced Slav type characteristic of the Russian peasant class. In the natural detestation of the Russian serf for his cruel oppressor the nobleman, he believed he could trace a substratum of simple- minded brotherly love, and that instinct which leads animals to hate the men who hunt them. In support of this idea he cited the childish, almost demoniac delight of the Russian people in fire, a quality on which Rostopschin calculated in his strategic burning of Moscow. He argued that all that was necessary to set in motion a world-wide movement was to convince the Russian peasant, in whom the natural goodness of oppressed human nature had preserved its most childlike characteristics, that it was perfectly right and well pleasing to God for them to burn their lords' castles, with everything in and about them. The least that could result from such a movement would be the destruction of all those things which, rightly considered, must appear, even to Europe's most philosophical thinkers, the real source of all the misery of the modern world. To set these destructive forces in action appeared to him the only object worthy of a sensible man's activity. (Even while he was preaching these horrible doctrines, Bakunin, noticing that my eyes troubled me, shielded them with his outstretched hand from the naked light for a full hour, in spite of my protestations.) This annihilation of all civilisation was the goal upon which his heart was set. Meanwhile it amused him to utilise every lever of political agitation he could lay hands on for the advancement of this aim, and in so doing he often found cause for ironical merriment. In his retreat he received people belonging to every shade of revolutionary thought. Nearest to him stood those of Slav nationality, because these, he thought, would be the most convenient and effective weapons he could use in the uprooting of Russian despotism. In spite of their republic and their socialism a la Proudhon, he thought nothing of the French, and as for the Germans, he never mentioned them to me. Democracy, republicanism, and anything else of the kind he regarded as unworthy of serious consideration.
Every objection raised by those who had the slightest wish to reconstruct what had been demolished, he met with overwhelming criticism. I well remember on one occasion that a Pole, startled by his theories, maintained that there must be an organised state to guarantee the individual in the possession of the fields he had cultivated. 'What!' he answered; 'would you carefully fence in your field to provide a livelihood for the police again!' This shut the mouth of the terrified Pole. He comforted himself by saying that the creators of the new order of things would arise of themselves, but that our sole business in the meantime was to find the power to destroy. Was any one of us so mad as to fancy that he would survive the desired destruction? We ought to imagine the whole of Europe with St. Petersburg, Paris, and London transformed into a vast rubbish-heap. How could we expect the kindlers of such a fire to retain any consciousness after so vast a devastation? He used to puzzle any who professed their readiness for self-sacrifice by telling them it was not the so- called tyrants who were so obnoxious, but the smug Philistines. As a type of these he pointed to a Protestant parson, and declared that he would not believe he had really reached the full stature of a man until he saw him commit his own parsonage, with his wife and child, to the flames.
I was all the more perplexed for a while, in the face of such dreadful ideas, by the fact that Bakunin in other respects proved a really amiable arid tender-hearted man. He was fully alive to my own anxiety and despair with regard to the risk I ran of forever destroying my ideals and hopes for the future of art. It is true, he declined to receive any further instruction concerning these artistic schemes, and would not even look at my work on the Nibelungen saga. I had just then been inspired by a study of the Gospels to conceive the plan of a tragedy for the ideal stage of the future, entitled Jesus of Nazareth. Bakunin begged me to spare him any details; and when I sought to win him over to my project by a few verbal hints, he wished me luck, but insisted that I must at all costs make Jesus appear as a weak character. As for the music of the piece, he advised me, amid all the variations, to use only one set of phrases, namely: for the tenor, 'Off with His head!'; for the soprano, 'Hang Him!'; and for the basso continue, 'Fire! fire!' And yet I felt more sympathetically drawn towards this prodigy of a man when I one day induced him to hear me play and sing the first scenes of my Fliegender Hollander. After listening with more attention than most people gave, he exclaimed, during a momentary pause, 'That is stupendously fine!' and wanted to hear more.
As his life of permanent concealment was very dull, I occasionally invited him to spend an evening with me. For supper my wife set before him finely cut slices of sausage and meat, which he at once devoured wholesale, instead of spreading them frugally on his bread in Saxon fashion. Noticing Minna's alarm at this, I was guilty of the weakness of telling him how we were accustomed to consume such viands, whereupon he reassured me with a laugh, saying that it was quite enough, only he would like to eat what was set before him in his own way. I was similarly astonished at the manner in which he drank wine from our ordinary-sized small glasses. As a matter of fact he detested wine, which only satisfied his craving for alcoholic stimulants in such paltry, prolonged, and subdivided doses; whereas a stiff glass of brandy, swallowed at a gulp, at once produced the same result, which, after all, was only temporarily attained. Above all, he scorned the sentiment which seeks to prolong enjoyment by moderation, arguing that a true man should only strive to still the cravings of nature, and that the only real pleasure in life worthy of a man was love.
These and other similar little characteristics showed clearly that in this remarkable man the purest impulses of an ideal humanity conflicted strangely with a savagery entirely inimical to all civilisation, so that my feelings during my intercourse with him fluctuated between involuntary horror and irresistible attraction. I frequently called for him to share my lonely wanderings. This he gladly did, not only for the sake of necessary bodily exercise, but also because he could do so in this part of the world without fear of meeting his pursuers. My attempts during our conversations to instruct him more fully regarding my artistic aims remained quite unavailing as long as we were unable to quit the field of mere discussion. All these things seemed to him premature. He refused to admit that out of the very needs of the evil present all laws for the future would have to be evolved, and that these, moreover, must be moulded upon quite different ideas of social culture. Seeing that he continued to urge destruction, and
