And certainly a little unprejudiced study of the operation of the social mechanism would be sufficient to show that the Anarchists have been led to become revolutionists solely by the force of circumstances. They have discovered that the cause of the ills from which society suffers is within its own organization; that all the palliatives proposed by politicians and Socialists can ameliorate absolutely nothing, because they attack effects instead of removing the cause. When one is well-fed, his needs more or less satisfied, it is easy to wait. But those who are physically and intellectually hungry, having once recognized the cause, are no longer satisfied with entertaining a future prospect; they are tempted to pass from the domain of speculation to that of action. Is it not natural for people fully convinced of an idea to seek to propagate it, to translate it into action? Can a man strongly impressed with a truth prevent himself from trying to get others to accept it, and above all to realize it by conforming his actions to it? And is it not, in our present society, an act of revolt to endeavor to put our new ideas into practice? How then can it be expected that those who have done everything to propagate these new ideas, to make the evils from which we suffer understood, to explain the causes of them, to show the remedy, to bring the attainments of a better society within reach; how can it be expected that these men shall put themselves athwart the advance march of those who seek to realize the ideas which have been explained to them and say to them, “Content yourselves with the pleasures of anticipation, continue to suffer, have patience; perhaps some day your exploiters will consent to make some concessions to you!” It would be horrible mockery!
Oh, truly we should ask nothing better than that the bourgeoisie should themselves understand the odious role they play, give up exploiting the workers, make restitution of their machinery, houses, lands, and mines to the collectivity, which would thereupon organize itself in order to put all these into operation for the benefit of all, and substitute the reign of solidarity for that of competition. But can anyone seriously hope to see the day when capitalists and exploiters will arrive at such an ideal of disinterestedness while today they have not army, police, and magistrates enough to repress even the most innocuous demands? To spin fine theories, to speculate about a better future is admirable; but if the recognition of the ignominies of the present society were confined to a parlor philosophy, to after-dinner discussions among well-fed people, if it were limited to vain recriminations against the existing order of things, to sterile aspirations towards a better future, it would be too much like the philanthropist who with a well-filled belly and well-stocked purse says to the wretch dying of hunger, “My friend, I pity you with all my heart; your fate interests me in the highest degree; I am making all sorts of vows that it shall be ameliorated; meanwhile be sober and saving,”—and passes on thinking he has discharged his duty. Ah, but in that case the bourgeoisie would have a fine chance for a good, long season of exploitation before it, and the workers would be very far from seeing the end of their sufferings.
Happily, as we have seen, there is but one step from aspiration to the desire to realize it, and many temperaments are inclined to take this step; the more so that the theory of Anarchism being essentially one of action the more numerous are the revolutionary temperaments found among them. Hence the multiplication of those acts of revolt which timorous spirits deplore, but which according to us are simply proofs of the progress of our ideas. It would be playing into the hands of the exploiter to preach resignation to the exploited; we leave that role to Christianity. It is not by resignation or by hope that one changes his condition, but by action; now the best way to act is to get rid of the obstacles trammeling your route. Men have prostrated themselves before power long enough, awaited their redemption by providential saviors long enough, believed in political changes and the efficacy of the law quite too long. The putting of our ideas into practice requires men conscious of themselves and of their strength, knowing how to make their liberty respected without becoming tyrants over others, expecting nothing from anyone else but everything from themselves, from their own initiative, activity and energy. These men are not to be found by preaching resignation, but revolt.
Furthermore the idea of Anarchism in nowise rejects the cooperation of those who, having little taste for active struggle, confine themselves exclusively to spreading the principles, preparing a future evolution; it does not even require that these be accepted in their entirety. Every attack upon prejudice, everything which destroys an error or proclaims a truth, comes under their domain. The Anarchists disdain no contribution, reject no assistance, and ask no better than to join hands with all who have something new to offer. They content themselves with coordinating such efforts, synthesizing aspirations in order that people may be able to read into their own desires.
Finally it is impossible for the Anarchists to be pacific, even if they so wished; they will be urged into action by the sheer force of circumstances. Can one endure the meddling of officials after one understands the contemptible part they play? Can one submit to the insolence of lawyers when reflection has robbed them of the sacred aureole by which they were formerly surrounded? Can one respect the rich man wallowing in his luxury when one knows that it is wrought from the misery of hundreds of families? Can one consent to go into
