Roads to Freedom

prove a success and refused to join it. But it spread with remarkable rapidity in many countries and soon became a great power for the propagation of Socialist ideas. Originally it was by no means wholly Socialist, but in successive Congresses Marx won it over more and more to his views. At its third Congress, in Brussels in September, 1868, it became definitely Socialist. Meanwhile Bakunin, regretting his earlier abstention, had decided to join it, and he brought with him a considerable following in French-Switzerland, France, Spain and Italy. At the fourth Congress, held at Basle in September, 1869, two currents were strongly marked. The Germans and English followed Marx in his belief in the State as it was to become after the abolition of private property; they followed him also in his desire to found Labor Parties in the various countries, and to utilize the machinery of democracy for the election of representatives of Labor to Parliaments. On the other hand, the Latin nations in the main followed Bakunin in opposing the State and disbelieving in the machinery of representative government. The conflict between these two groups grew more and more bitter, and each accused the other of various offenses. The statement that Bakunin was a spy was repeated, but was withdrawn after investigation. Marx wrote in a confidential communication to his German friends that Bakunin was an agent of the Pan-Slavist party and received from them 25,000 francs a year. Meanwhile, Bakunin became for a time interested in the attempt to stir up an agrarian revolt in Russia, and this led him to neglect the contest in the International at a crucial moment. During the Franco-Prussian war Bakunin passionately took the side of France, especially after the fall of Napoleon III. He endeavored to rouse the people to revolutionary resistance like that of 1793, and became involved in an abortive attempt at revolt in Lyons. The French Government accused him of being a paid agent of Prussia, and it was with difficulty that he escaped to Switzerland. The dispute with Marx and his followers had become exacerbated by the national dispute. Bakunin, like Kropotkin after him, regarded the new power of Germany as the greatest menace to liberty in the world. He hated the Germans with a bitter hatred, partly, no doubt, on account of Bismarck, but probably still more on account of Marx. To this day, Anarchism has remained confined almost exclusively to the Latin countries, and has been associated with a hatred of Germany, growing out of the contests between Marx and Bakunin in the International.

The final suppression of Bakunin’s faction occurred at the General Congress of the International at the Hague in 1872. The meeting-place was chosen by the General Council (in which Marx was unopposed), with a view⁠—so Bakunin’s friends contend⁠—to making access impossible for Bakunin (on account of the hostility of the French and German governments) and difficult for his friends. Bakunin was expelled from the International as the result of a report accusing him inter alia of theft backed up by intimidation.

The orthodoxy of the International was saved, but at the cost of its vitality. From this time onward, it ceased to be itself a power, but both sections continued to work in their various groups, and the Socialist groups in particular grew rapidly. Ultimately a new International was formed (1889) which continued down to the outbreak of the present war. As to the future of International Socialism it would be rash to prophesy, though it would seem that the international idea has acquired sufficient strength to need again, after the war, some such means of expression as it found before in Socialist congresses.

By this time Bakunin’s health was broken, and except for a few brief intervals, he lived in retirement until his death in 1876.

Bakunin’s life, unlike Marx’s, was a very stormy one. Every kind of rebellion against authority always aroused his sympathy, and in his support he never paid the slightest attention to personal risk. His influence, undoubtedly very great, arose chiefly through the influence of his personality upon important individuals. His writings differ from Marx’s as much as his life does, and in a similar way. They are chaotic, largely, aroused by some passing occasion, abstract and metaphysical, except when they deal with current politics. He does not come to close quarters with economic facts, but dwells usually in the regions of theory and metaphysics. When he descends from these regions, he is much more at the mercy of current international politics than Marx, much less imbued with the consequences of the belief that it is economic causes that are fundamental. He praised Marx for enunciating this doctrine,15 but nevertheless continued to think in terms of nations. His longest work, L’Empire Knouto-Germanique et la Révolution Sociale, is mainly concerned with the situation in France during the later stages of the Franco-Prussian War, and with the means of resisting German imperialism. Most of his writing was done in a hurry in the interval between two insurrections. There is something of Anarchism in his lack of literary order. His best-known work is a fragment entitled by its editors God and the State.16

In this work he represents belief in God and belief in the State as the two great obstacles to human liberty. A typical passage will serve to illustrate its style.

The State is not society, it is only an historical form of it, as brutal as it is abstract. It was born historically in all countries of the marriage of violence, rapine, pillage, in a word, war and conquest, with the gods successively created by the theological fantasy of nations. It has been from its origin, and it remains still at present, the divine sanction of brutal force and triumphant inequality.

The State is authority; it is force; it is the ostentation and infatuation of force: it does not insinuate itself; it does not seek to convert.⁠ ⁠… Even when