They alone count. The rest are parasites, who have no right to exist. But to the People belongs the earth—by right, if not in fact. To make it so in fact, all means are justifiable; nay, advisable, even to the point of taking life. The question of moral right in such matters often agitated the revolutionary circles I used to frequent. I had always taken the extreme view. The more radical the treatment, I held, the quicker the cure. Society is a patient; sick constitutionally and functionally. Surgical treatment is often imperative. The removal of a tyrant is not merely justifiable; it is the highest duty of every true revolutionist. Human life is, indeed, sacred and inviolate. But the killing of a tyrant, of an enemy of the People, is in no way to be considered as the taking of a life. A revolutionist would rather perish a thousand times than be guilty of what is ordinarily called murder. In truth, murder and Attentat13 are to me opposite terms. To remove a tyrant is an act of liberation, the giving of life and opportunity to an oppressed people. True, the Cause often calls upon the revolutionist to commit an unpleasant act; but it is the test of a true revolutionist—nay, more, his pride—to sacrifice all merely human feeling at the call of the People’s Cause. If the latter demand his life, so much the better.
Could anything be nobler than to die for a grand, a sublime Cause? Why, the very life of a true revolutionist has no other purpose, no significance whatever, save to sacrifice it on the altar of the beloved People. And what could be higher in life than to be a true revolutionist? It is to be a man, a complete MAN. A being who has neither personal interests nor desires above the necessities of the Cause; one who has emancipated himself from being merely human, and has risen above that, even to the height of conviction which excludes all doubt, all regret; in short, one who in the very inmost of his soul feels himself revolutionist first, human afterwards.
Such a revolutionist I feel myself to be. Indeed, far more so than even the extreme radicals of my own circle. My mind reverts to a characteristic incident in connection with the poet Edelstadt.14 It was in New York, about the year 1890. Edelstadt, one of the tenderest of souls, was beloved by every one in our circle, the Pioneers of Liberty, the first Jewish Anarchist organization on American soil.15 One evening the closer personal friends of Edelstadt met to consider plans for aiding the sick poet. It was decided to send our comrade to Denver, some one suggesting that money be drawn for the purpose from the revolutionary treasury. I objected. Though a dear, personal friend of Edelstadt, and his former roommate, I could not allow—I argued—that funds belonging to the movement be devoted to private purposes, however good and even necessary those might be. The strong disapproval of my sentiments I met with this challenge: “Do you mean to help Edelstadt, the poet and man, or Edelstadt the revolutionist? Do you consider him a true, active revolutionist? His poetry is beautiful, indeed, and may indirectly even prove of some propagandistic value. Aid our friend with your private funds, if you will; but no money from the movement can be given, except for direct revolutionary activity.”
“Do you mean that the poet is less to you than the revolutionist?” I was asked by Tikhon, a young medical student, whom we playfully dubbed “Lingg,” because of his rather successful affectation of the celebrated revolutionist’s physical appearance.16
“I am revolutionist first, man afterwards,” I replied, with conviction.
“You are either a knave or a hero,” he retorted
“Lingg” was quite right. He could not know me. To his bourgeois mind, for all his imitation of the Chicago martyr, my words must have sounded knavish. Well, some day he may know which I am, knave or revolutionist. I do not think in the term “hero,” for though the type of revolutionist I feel myself to be might popularly be so called, the word has no significance for me. It merely means a revolutionist who does his duty. There is no heroism in that: it is neither more nor less than a revolutionist should do. Rakhmetov did more, too much. In spite of my great admiration for Chernishevsky, who had so strongly influenced the Russian youth of my time, I can not suppress the touch of resentment I feel because the author of “What’s To Be Done?” represented his arch-revolutionist Rakhmetov as going through a system of unspeakable, self-inflicted torture to prepare himself for future exigencies. It was a sign of weakness. Does a real revolutionist need to prepare himself, to steel his nerves and harden his body? I feel it almost a personal insult, this suggestion of the revolutionist’s mere human clay.
No, the thorough revolutionist needs no such self-doubting preparations. For I know I do not need them. The feeling is quite impersonal, strange as it may seem. My own individuality is entirely in the background; aye, I am not conscious of any personality in matters pertaining to the Cause. I am simply a revolutionist, a terrorist by conviction, an instrument for furthering the cause of humanity; in short, a Rakhmetov. Indeed, I shall assume that name upon my arrival in Pittsburgh.
The piercing shrieks of the locomotive awake me with a start. My first thought is of my wallet, containing important addresses of Allegheny comrades, which I was trying to memorize when I must have fallen asleep. The wallet is gone! For a moment I am overwhelmed with terror. What if it is lost? Suddenly my foot touches something soft. I pick it up, feeling tremendously relieved to find all the contents safe: the precious addresses, a small newspaper lithograph of Frick, and a dollar bill. My joy at recovering the wallet is not a whit dampened by the meagerness of my funds. The dollar will do to get a room in a hotel for the first night, and in the morning I’ll look up Nold or Bauer.17 They will find a place for me to stay a day or two. “I won’t remain there long,” I think, with an inward smile.
We are nearing Washington, D. C. The train is to make a six-hour stop there. I curse the stupidity of the delay: something may be happening in Pittsburgh or Homestead. Besides, no time is to be lost in striking a telling blow, while public sentiment is aroused at the atrocities of the Carnegie Company, the brutality of Frick.
Yet my irritation is strangely dispelled by the beautiful picture that greets my eye as I step from the train. The sun has risen, a large ball of deep red, pouring a flood of gold upon the Capitol. The cupola rears its proud head majestically above the pile of stone and marble. Like a living thing the light palpitates, trembling with passion to kiss the uppermost peak, striking it with blinding brilliancy, and then spreading in a broadening embrace down the shoulders of the towering giant. The amber waves entwine its flanks with soft caresses, and then rush on, to right and left, wider and lower, flashing upon the stately trees, dallying amid leaves and branches, finally unfolding themselves over the broad avenue, and ever growing more golden and generous as they scatter. And cupola-headed giant, stately trees, and broad avenue quiver with new-born ecstasy, all nature heaves the contented sigh of bliss, and nestles closer to the golden giver of life.
At this moment I realize, as perhaps never before, the great joy, the surpassing gladness, of being. But in a trice the picture changes. Before my eyes rises the Monongahela river, carrying barges filled with armed men. And I hear a shot. A boy falls to the gangplank. The blood gushes from the centre of his forehead. The hole plowed by the bullet yawns black on the crimson face. Cries and wailing ring in my ears. I see men running toward the river, and women kneeling by the side of the dead.
The horrible vision revives in my mind a similar incident, lived through in imagination before. It was the sight of an executed Nihilist. The Nihilists! How much of their precious blood has been shed, how many thousands of them line the road of Russia’s suffering! Inexpressibly near and soul-kin I feel to those men and women, the adored, mysterious ones of my youth, who had left wealthy homes and high station to “go to the People,” to become one with them, though despised by all whom they held dear, persecuted and ridiculed even by the benighted objects of their great sacrifice.
Clearly there flashes out upon my memory my first impression of Nihilist Russia. I had just passed my second year’s gymnasium examinations. Overflowing with blissful excitement, I rushed into the house to tell mother the joyful news. How happy it will make her! Next week will be my twelfth birthday, but mother need give me no present. I have one for her, instead. “Mamma, mamma!” I called, when suddenly I caught her voice, raised in anger. Something has happened, I thought; mother never speaks so loudly. Something very peculiar, I
