The Conquest of Bread - Peter Kropotkin (reading tree txt) 📗

century; but suppressed, as it was, by the propertied classes, and denied its natural development, this new spirit must now break its bonds by violence and realize itself in a revolution.

Whence will the revolution come? how will it announce its coming? No one can answer these questions. The future is hidden. But those who watch and think do not misinterpret the signs: workers and exploiters, Revolutionists and Conservatives, thinkers and men of action, all feel that a revolution is at our doors.

Well, then⁠—What are we going to do when the thunderbolt has fallen?

We have all been bent on studying the dramatic side of revolutions so much, and the practical work of revolutions so little, that we are apt to see only the stage effects, so to speak, of these great movements; the fight of the first days; the barricades. But this fight, this first skirmish, is soon ended, and it only after the breakdown of the old system that the real work of revolution can be said to begin.

Effete and powerless, attacked on all sides, the old rulers are soon swept away by the breath of insurrection. In a few days the middle-class monarchy of 1848 was no more, and while Louis Philippe was making good his escape in a cab, Paris had already forgotten her “citizen king.” The government of Thiers disappeared, on the 18th of March, 1871, in a few hours, leaving Paris mistress of her destinies. Yet 1848 and 1871 were only insurrections. Before a popular revolution the masters of “the old order” disappear with a surprising rapidity. Its upholders fly the country, to plot in safety elsewhere and to devise measures for their return.

The former Government having disappeared, the army, hesitating before the tide of popular opinion, no longer obeys its commanders, who have also prudently decamped. The troops stand by without interfering, or join the rebels. The police, standing at ease, are uncertain whether to belabour the crowd, or to cry: “Long live the Commune!” while some retire to their quarters to “await the pleasure of the new Government.” Wealthy citizens pack their trunks and betake themselves to places of safety. The people remain. This is how a revolution is ushered in.

In several large towns the Commune is proclaimed. In the streets wander scores of thousands of men, and in the evening they crowd into improvised clubs, asking: “What shall we do?” and ardently discuss public affairs. All take an interest in them; those who yesterday were quite indifferent are perhaps the most zealous. Everywhere there is plenty of goodwill and a keen desire to make victory certain. It is a time when acts of supreme devotion are occurring. The masses of the people are full of the desire of going forward.

All this is splendid, sublime; but still, it is not a revolution. Nay, it is only now that the work of the revolutionist begins.

Doubtless there will be acts of vengeance. The Watrins and the Thomases will pay the penalty of their unpopularity; but these are mere incidents of the struggle⁠—not the revolution.

Socialist politicians, radicals, neglected geniuses of journalism, stump orators⁠—both middle-class people and workmen⁠—will hurry to the Town Hall, to the Government offices, to take possession of the vacant seats. Some will decorate themselves with gold and silver lace to their hearts’ content, admire themselves in ministerial mirrors, and study to give orders with an air of importance appropriate to their new position. How could they impress their comrades of the office or the workshop without having a red sash, an embroidered cap, and magisterial gestures! Others will bury themselves in official papers, trying, with the best of wills, to make head or tail of them. They will indite laws and issue high-flown worded decrees that nobody will take the trouble to carry out⁠—because revolution has come.

To give themselves an authority which they have not they will seek the sanction of old forms of Government. They will take the names of “Provisional Government,” “Committee of Public Safety,” “Mayor,” “Governor of the Town Hall,” “Commissioner of Public Safety,” and whatnot. Elected or acclaimed, they will assemble in Boards or in Communal Councils, where men of ten or twenty different schools will come together, representing⁠—not as many “private chapels,” as it is often said, but as many different conceptions regarding the scope, the bearing, and the goal of the revolution. Possibilists, Collectivists, Radicals, Jacobins, Blanquists, will be thrust together, and waste time in wordy warfare. Honest men will be huddled together with the ambitious ones, whose only dream is power and who spurn the crowd whence they are sprung. All coming together with diametrically opposed views, all⁠—forced to enter into ephemeral alliances, in order to create majorities that can but last a day. Wrangling, calling each other reactionaries, authoritarians, and rascals, incapable of coming to an understanding on any serious measure, dragged into discussions about trifles, producing nothing better than bombastic proclamations; all giving themselves an awful importance while the real strength of the movement is in the streets.

All this may please those who like the stage, but it is not revolution. Nothing has been accomplished as yet.

And meanwhile the people suffer. The factories are idle, the workshops closed; trade is at a standstill. The worker does not even earn the meagre wage which was his before. Food goes up in price. With that heroic devotion which has always characterized them, and which in great crises reaches the sublime, the people will wait patiently. “We place these three months of want at the service of the Republic,” they said in 1848, while “their representatives” and the gentlemen of the new Government, down to the meanest Jack-in-office received their salary regularly.

The people suffer. With the childlike faith, with the good humour of the masses who believe in their leaders, they think that “yonder,” in the House, in the Town Hall, in the Committee of Public Safety, their welfare is being considered. But “yonder” they are discussing everything under the sun except the welfare of the people. In