Mother Earth, Vol. 1 No. 6, August 1906-Various

0:00McDonald's is putting value back on the menu. Whether you're craving a Big Mac, McNuggets or sausage egg and cheese, McGrittle's, make it a meal and save. Your favorite is now your wallet's favorite too. Extra-value meals are back. Get a big something extra. With a Big Mac or 10-piece McNuggets, fries and a medium Coke all for just $9. Limited time only, promotion pricing may be lower than meal pricing. Ba-da-ba-ba-ba! Toyota's easy choice sales event is on. Whether you're looking for the performance of a camera, the versatility of a RAV4, the efficiency of a Corolla, or all electric driving in the BZ. There's a Toyota that's just right for you. And with great deals across the lineup, now's the time to find yours. But hurry, these deals won't last long. Toyota's easy choice sales event and soon. We make it easy. Toyota, let's go places.

1:00This summer, don't squeeze in, spread out. Find homes big enough for your whole guest list on Verbo. That's vacation rentals done right. Look your stay now. Section one of Mother Earth, volume one, number six. August 1906. This is a LibraVox recording. All LibraVox recordings are in the public domain. For more information or to volunteer, please visit LibraVox.org, read by Agnes Robert Bear, Mother Earth, volume one, number six, August 1906. Russell Sage by Emma Goldman. What an indictment against society. And pure and poisonous indeed must have been the soil that nurtured such a plant. The champions of the capitalist system, assert that the majority will ever have to live in poverty and misery, and that millions of bags that are remained forever bent

2:01to sustain the magnificent structure called civilization. Where we all tutorial to produce the mere necessities of life they say, who would foster art, poetry and literature. Surely there must be a select few, by their culture and aestheticism, by their refinement and beauty. They illuminate and elevate those pre-destined to a life of darkness and despair. Such is the philosophy of capitalism, but even this philosophy, absurd as it is, will fail to justify the life of Russell Sage. Hitwood's search in vain for even the faintest reflex of himself, or of his tremendous wealth, in the lives of those that dwell in the abyss. Russell Sage, a cumulation with him, was not a means, but rather the sole aim of life. The notion that the social mission of wealth is philanthropy and charity, was brutally caricatured by the personality of this man. Not even his own life derived any benefit from his riches that alone the lives of others.

3:02Indeed, he serves as the most striking proof of our social insanity, which suffers thousands to stov, that a few calculating human machines, may pile dividends upon dividends. Russell Sage undoubtedly considered himself indespensibly valuable to society. Several years ago a man, crazed by poverty and exposure, came to his office with the intention of taking the valuable life, of the great benefactor of the human family. Does a sage outweigh the countless lives, his greed has crushed. Run Uncle Russell relies the character of his visitor's mission. He acted in a truly Christian spirit. He called his secretary, and placed him between himself and the attacker. Naturally the bomb did not strike the right person. Sage was saved, and continued to indulge in his criminal proclivities. The secretary remained a cripple for life. The most humble human being would have felt indebted to the savior of his life, but dear Russell would have reproached himself

4:02for the rest of his existence, where he'd waste money on his poor victim. They latter carried the case to the courts. But where are the men in American halls of justice, that were dared to decide against a Russell Sage? He left $100 million, but the case of his victim is still pending in the courts. Sage was the most worthy, most consistent representative of our system of robbery and theft. Unlike the deletant philanthropist, such as Carnegie and Rockefeller, he never feigned any hypocritical humanitarianism. In this respect, at least, Sage was superior to the oil king of Sunday school fame and the homestead slave driver, immortalized by libraries, and the bloodbath of July 6th, 1892. He never dawned the garb of beneficence, and he undertaken the building in the Panama Canal, for instance. He would not have called it a work of progress and civilization. His keen eye would have be held only the long row of figures in the prophets.

5:05If an artist had suggested a great masterpiece as a memorial, Russell would have shown him the door. Why this nonsensical enthusiasm for art and science? There is only one thing of consequence in life, and that is to earn the highest interest on money safely invested. He was not far from the truth with regard to his co-gamblers, Morgan, Rockefeller, and Carnegie. Probably he suspected that their pretended interest in art and science was but a feeble attempt to quiet their consciences. At least his attitude was more frank, more honest, and he was more self-centered. He was not so stupid as Morgan, who invest fortunes and poor copies of great masters to the amusement of European artists and art connoisseurs, the character study of Russell's ages, and a small measure, a portrait of our social economy, cold, cruel, heartless, with no other purpose than the accumulations of fortunes by the few,

6:05the grinding to death of the many. End of section one. Section two of Mother Earth volume one number six, August 1906. This is a Librovox recording. All the BROVOx recordings are in the public domain. For more information or to volunteer, please visit librovox.org, read by Larry Wilson. Mother Earth volume one number six, August 1906, by Various. The Kingdom of Peace by Milo A. Townsend Within are the Fountains of Peace. Within are the Riches of Soul. The Riches alone that can last while Bill's a Votion shall roll. The Riches that dwell in the mind, we may take wherever we go, while money which men seek and hoard, proves often the souls overthrow.

7:07Though millions of men may possess, very poor he still may remain. Poor in all that is noble and great. Rich only in Jigaz and Gain. Within is the Kingdom of Peace, which only the true soul can know. This Kingdom unthrowned in the light, truth alone can ever be still, without are the deserts of care, where Memen sits brooding and grim. Then seek for the Kingdom of Peace, the world's lights are fleeting and dim. In the Section 2.

8:126. Observation and comments. The religion and philosophy of the enslaved, the intowards fatalism. Self-imiliation is a source of satisfaction, to those that see the cause of their misery and destiny, or in some supreme power, rather than in their own cowardice and weakness. We throw our responsibilities into the refuse of metaphysics, which are supposed to hide somewhere beyond the drawn draperies of this world. Fatalism is the most convenient excuse for all those who are unable or unwilling to strive for freedom. But surely, fatalism is not to be found here. Is it not rather an oriental growth? You are mistaken, ladies and gentlemen. We are much more fatalistic than the East. There all is providence. Here conditions are almighty. We continually proud about the inexorability of conditions. We assert that man is their product.

9:13What does he want? Liberty? Independence? Health's stupid. He's not a free agent, and therefore he must submit to conditions. But as the latter are notorious for their caprice, it often happens that they transform political mountain-based, into presidents of the Republic, while genius and talent, go baking out the doors. This barbaric belief in the superiority of conditions, and the helplessness of the individual, it's our greatest curse. It robs men of hope and strength. It deprives them of all power to hate and love. It makes the mischief slaves of them. Man must cease to look upon himself as a mere tool. He must break the fetters that leave him no space for initiative, thus he will become the creator, instead of the created. Our highest aim should be to master conditions, rather than remain subservient to them. Christ is the type of martyrs that burden an enslaved, rather than liberate. The gospel teaches that he suffered for humanity,

10:16and that he died on the cross to save men from sin. Mankind has paid dearly for its sins, and the name of the one that was crucified, all have to do penance. His disciples carried his agony all over the world, preaching hatred of joy. How dared life's joy to raise its head? Has he not shed tears of blood? Has he not called into spare? My God! My God! Why hast thou forsaken me? This savior disproves the idea that man can be redeemed through external forces. From the proclaimed redemption, he has inherited only the duty to renounce and to chastise himself. If he dares to refuse participation in the martyrdom of the Nazarene, he is condemned as vicious and pure and immoral. There is no redemption. There is only sanctified self-abnegation, self-immiliation. Only saints and puritans find satisfaction in ashes and sacrosse. Was Christ really confident that his sacrifice would be appreciated?

11:19What if sinners were proud, proud of having sinned? What if they disdain to listen to him, who persisted in bearing the cross for all? Toyota's easy choice sales event is on. Whether you're looking for the performance of a camera, the versatility of Arab 4, the efficiency of a Corolla, or all electric driving in the BZ, there's a Toyota that's just right for you. And with great deals across the lineup, now's the time to find yours. But hurry, these deals won't last long. Toyota's easy choice sales event ends soon. We make it easy. Toyota, let's go places. McDonald's is putting value back on the menu. Whether you're craving a Big Mac, McNuggets are sausage egg and cheese, McGrittle's, make it a meal and save. Your favorite is now your wallet's favorite too. Extra value meals are back. Get a big something extra. With a Big Mac or 10-piece McNuggets, fries and a medium Coke all for just $9.

12:21Limited time only, promotion pricing may be lower than meal pricing. Ba-da-ba-ba-ba. McDonald's is putting value back on the menu. Whether you're craving a Big Mac, McNuggets are sausage egg and cheese, McGrittle's, make it a meal and save. Your favorite is now your wallet's favorite too. Extra value meals are back. Sun rises, prices fall, get a sausage McMuffin with egg or sausage egg and cheese McGrittle's small hot coffee and hash frowns for just $6. Price and participation may vary. Promotion pricing may be lower than meal pricing. What if they proclaim their courage to be all sufficient unto themselves? A full and strong personality may succumb to its own rich and insatiable nature to its inability to bow and submit. It can never break or crumble because of forces outside itself. The attempt on the part of the Russian government to appear modern by checking the revolution through parliamentary methods has proved a dismal failure.

13:26Edge dare not all sides. Her industrial and business life crippled. Her financial heart deeply wounded. She deemed it diplomatic to throw a bone to the revolution. This sumptuous meal might so elate the people that they would cease to rebel. There are the liberals and the constitutional Democrats, for instance, who really desire nothing more for Russia than a government according to the political pattern of Western Europe. A few concessions might enlist their cooperation, which would tend to isolate the revolution and snap it as a crime against the government. So eager and ready to consider all modern political demands? The intention, however, was to continue her despotic regime. The Duma could pray to its hearts content, so long as it gave the monster on the Russian throne a chance to recuperate from the horrors of the barricades. If the Duma could be used as a shield to check the anger and hatred of the people, it would have served its purpose. The speculation of the Russian autocracy was based upon the experience of other governments

14:31with revolutions. The West European Revolutionary Movement of 1848 failed miserably. Then, too, the people who promised political rights, popular representation was the arena for acrobatic exercises, while the constituents searched or worthy men to represent the nation, the reactionaries repaired a counter-revolution, which culminated in the forceful expulsion of the representatives of the people from the horrors of parliament. The autocracy hoped for a similar development of events. It failed to realize that economic and social motives of revolutions have grown more powerful within the last decades than the political. The Russian Revolution, unlike the Revolution of 48, is not to be checked with the Constitution on paper. It is much more concerned with the economic and social, rather than the political reconstruction of Russia. It is because of this that the Duma failed to enthuse the great majority of the revolutionists. The latter have grasped the truth that the parliament is a hindrance,

15:32rather than an incentive to the organization of society. The battle between the old and new social powers cannot be fought in the chamber of deputies. The question is no longer with the conservatives or the Democrats triumph, but rather is the possessing class to continue to exploit society for its own benefit. It would seem that the people have reached that stage of development, which must end in the overthrow of the system of tyranny and robbery. It is this spirit which carried the Duma far beyond the boundary line of their original intentions. And the government to deal with the representatives only, a compromise might have been brought about, but beyond the Duma by the grace of the Tsar, rose the revolutionary waves, the peasant and the working man. It is carried little for political theories. The one demands the land, the other the product of his labor, socialism or anarchist communism. They have no desire to patch up sores on the social body, with petty political court plaster. As was the ambition of Vida and his

16:36colleagues, their aim is the expropriation of the well-stolen from them. The Duma was compelled to flirt with the revolution. As the latter's child, it could not very well aid Tsarism and its barbaric overthrow of the insurrection. Its popular leanings arouse the eye of the decaying autocracy, and thus the Duma was abolished. It was not a very clever move, it will only hasten the downfall of Tsarism with all its horrors. End of Section 3 Section 4 of Mother Earth, Volume 1, Number 6, August 1906. This is a Libra Vox recording. All Libra Vox recordings are in the public domain. For more information or to volunteer, please visit Libra Vox.org, read by Agnes Robert Baer, Mother Earth, Volume 1, Number 6, August 1906. A hero of the Russian Revolution.

17:43As to those who fought in the insurgent bands, and those who were most compromised as members of the strike committee, their lies were saved by a courageous engine driver, Uktopsky. At the last moment, when the insurrection was crushed, and it seemed already impossible to pierce the ring of troops, which held all the outlet for Moscow. Uktopsky offered to take the most compromised insurgent and strikers on a train and to break through the iron ring. This he did most successfully, under a hail of bullets from the machine guns. He was arrested later on, quite accidentally, having come to a railway station while a Samu-Yonos detachment was there. The officer looked through the portraits applied to the troops by the spies, and at once recognized him. You are the engine driver Uktopsky, he said, you will be shot. So I thought calmly replied the prisoner. Before dying, he narrated the following. When all the roads leading out of Moscow were occupied by the troops,

18:45I undertook to take the insurgents and our strike committee-men in a train through your ring. You had already placed machine guns in the orchard, menacing the line. In this dangerous, quiet open space on the railway curve, I developed a speed of 60 miles per hour. I myself drove the engine, the pressure in the boiler I brought up to fifteen atmospheres, the very limit for the boiler. The danger was not from the machine guns, but from the boiler bursting. I went not only with open rot doors, but also with an accelerated speed of the siphon, and as we ran at this speed along the curve, the machine guns began to rattle. Still, the real danger lay in our speed, and the possibility of being thrown off the metals down the embankment. However, I regulated the steam with an experienced hand, feeling that I had on my responsibility the lives of those whom you tracked. You wounded six men, but nobody was killed. All are now safe and far away. You will not have

19:50them. He quietly spoke before his death to the soldiers, and won their sympathies. He stood upright, and calmly looked on them. When the first volley was fired, the three workers with whom he was short fell dead, but not one single bullet had been fired at Uktopsky. None of the soldiers would kill him. The officer ordered a second volley to be fired, and then he fell on the snow with a terrible expression of agony in his eyes. The captain is charged to revolve around his head. End of section four section five of Mother Earth volume one number six August 1906 this is a Libra Vox recording. All Libra Vox recordings are in the public domain. For more information or to volunteer, please visit LibraVox.org read by Agnes Robert Bear. Mother Earth volume one number six August 1906

20:55Modern science and anarchism by Peter Kropotkin Anarchism like socialism in general and like every other social movement has not of course developed out of science or out of some philosophical school. The social sciences are still very removed from the time when they shall be as exact as our physics and chemistry. Even in meteorology, we cannot yet predict the weather a month or even a week in advance. It would be unreasonable, therefore, to expect the young social sciences which are concerned with phenomena much more complex than winds and rain that they should foretell social events with any approach to certainty. Besides, it must not be forgotten that men of science too are but human and that most of them either belong by descent to the possessing classes and are steeped in the prejudices of those classes or else are on the actual service of the government. Not other the universities,

21:57therefore, does anarchism come? As social as men general anarchism was born among the people and it will continue to be full of life and creative power only as long as it remains a thing of the people. At all times two tendencies were continually at war in human society. On the one hand, the masses were developing in the form of customs a number of institutions which were necessary to make social life at all possible to ensure peace among men to settle any disputes that might arise and to help one another in everything with wire and cooperative effort. The savage clan at its earliest stage, the village community, the hunters, and later on the industrial guilds, the free town republics of the Middle Ages, the beginnings of international law which were worked out in those early periods and many other institutions were elaborated not by legislators, but by the creative power of the people. At all times two, there appeared sorcerers,

22:58prophets, priests, and heads of military organizations who endeavored to establish and to strengthen their own authority over the people. Toyota's easy choice sales event is on. Whether you're looking for the performance of a camera, the versatility of a RAV4, the efficiency of a Corolla, or all electric driving in the BZ, there's a Toyota that's just right for you. And with great deals across the line-up, now's the time to find yours. But hurry, these deals won't last long. Toyota's easy choice sales event ends soon. We make it easy. Toyota, let's go places. McDonald's is putting value back on the menu. Whether you're craving a big mac, McNuggets are sausage egg and cheese, McGrittle's, make it a meal, and save. Your favorite is now your wallet's favorite too. Extra value meals are back. Get a big something extra. With a big mac or 10 piece McNuggets, fries, and a medium Coke all for just $9. Limited time only, promotion pricing

24:03may be lower than meal pricing. McDonald's is putting value back on the menu. Whether you're craving a big mac, McNuggets, or sausage egg and cheese, McGrittle's, make it a meal, and save. Your favorite is now your wallet's favorite too. Extra value meals are back. Sun rises, prices fall, get a sausage McMuffin with egg or sausage egg and cheese McGrittle's small hot coffee and hash frowns for just $6. Price and participation may vary, promotion pricing may be lower than meal pricing. They supported one another. Concluded alliances in order that they might reign over the people, hold them in subjugation, and compel them to work for the masters. Anarchism is obviously the representative of the first tendency. That is, of the creative, constructive power the people themselves, which aimed at developing institutions of common law, in order to protect them from the power seeking minority. Why means in the same popular creative

25:04power and constructive activity, based upon modern science and techniques? Anarchism tries now as well to develop institutions which would ensure a free evolution of society, in the sense therefore anarchist and governmentalists have existed through all historic times. Then again it always happened also that institutions, even the most excellent so far as their original purpose was concerned, and established originally with the object of securing a quality, piece and mutual aid, and the course of time became petrified. Lost their original meaning, came under the control of the ruling minority, and became in the end, a constraint upon the individual and his endeavors for further development. Then men would rise against these institutions, but while some of these discontented endeavored to throw off the yoke of the old institutions, of caste, calm, unergilled, only in order that they themselves might rise over the rest,

26:05and enrich themselves at their expense. Others aimed at a modification of the institutions, in the interest of all, and especially in order to shake off the authority which had fixed its hold upon society. All reformers, political, religious, and economic, have belonged to this class, and among them there always appeared persons who, without abiding the time when all their fellow countrymen, or even a majority of them, shall have become imbued with the same views, moved on warden the struggle against opposition, and mass where it was possible, and single-handed, where it could not be done otherwise. These were the revolutionists, and them too, we meet at all times. But the revolutionists themselves generally appeared under two different aspects, some of them, and rising against the established authority, and ever not to abolish it, but to take it into their own hands, in place of the authority which had become impressive. These reformers sought to create a new one, promising that if they exercised it,

27:09they would have the interest of the people dearly at heart, and whatever represent the people themselves. In this way, however, the authority of the Caesars was established in Imperial Rome, the power of the church rose in the first centuries after the fall of the Roman Empire, and the tyranny of dictators grew up in the medieval communes at the time of their decay. Of the same tendency, too, the kings and the zars availed themselves to constitute their power at the end of the feudal period. The belief in a popular emperor, that his Caesarism, has not died out even yet. But all the while another tendency was ever manifest, at all times, beginning with ancient Greece, there were persons and popular movements that aimed not at the substitution of one government for another. But at the abolition of authority altogether, they proclaimed the supreme rights of the individual and the people. And endeavored to free popular institutions from forces which were far and harmful to them, in order that the unhappard creative genius of the people might remold these institutions

28:14and accordance with the new requirements, in the history of the ancient Greek republics, and especially in that of the medieval commonwealths, we find numerous examples of this struggle. Lawrence and Peskov are especially interesting in this connection. In this sense, therefore, Jacobinist and anarchist have existed at all times among reformers and revolutionists. In past ages, there were even great popular movements of this latter anarchist character, many thousands of people that rose against authority, its tools, its courts, and its laws, and proclaim the supreme rights of man, discarding all written laws, the promoters of these movements endeavored to establish a new society based on equality and labor, and on the government of each by his own conscience. In the Christian movement against Roman law, Roman government, and Roman morality, or rather Roman immorality, which began in Judea, and the reign of Augustus.

29:14There undoubtedly existed much that was essentially anarchist, only by degrees, it denigrated into an ecclesiastical movement, and modelled upon the ancient Hebrew church, an upon imperial Rome itself, which killed the anarchist germ, assumed the Roman governmental forms, and became in time the chief bulllock of government, authority, slavery, and oppression. Likewise in the Anabaptist movement, which really laid the foundation for the reformation, there was a considerable element of anarchism, but stifled as it was, by those of the reformers who, under Luther's leadership, joined the princes against the revolting peasants, it died out, after wholesale massacres of the peasants had been carried out in Holland and Germany. Thereupon, the moderate reformers, denigrated by degrees, into those compromises between conscience and government, who exist today, under the name of Protestants. Anarchism consequently owes its origin to the constructive creative activity of the

30:19people, by which all institutions of communal life were developed in the past, and to a protest, of revolt against the external force which had thrust itself upon these institutions. The aim of this protest, being to give new scope to the creative activity of the people, in order that it might work out the necessary institutions with fresh vigor. In our own time, anarchism arose from the same critical and revolutionary protest, that called forth Socialism in general, only that some of the Socialists, having reached the negation of capital, and of our social organization based upon the exploitative labor, went no further, they did not denounce what, in our opinion, constitutes the chief bulwark of capital, government and its chief supporters, centralized law, always written by a minority in the interest of that minority, and the courts of justice, established mainly for the defense of authority and capital.

31:19Anarchism does not exclude these institutions from its criticism, and attacks not only capital, but also the main sources of the power of capitalism. But although anarchism, like all other revolutionary movements, was born among the people, in the struggles of real life, and not in the philosopher's studio, it is nonetheless important to know what place it occupies among the various scientific and philosophic streams of thought now prevalent. What is its relation to them, upon which of them Prince of leaders at rest? What method it employs in its researchers, and other words, to which school of philosophy of law it belongs, and to which of the now existing tendencies and science it has the greatest affinity? We have heard of late so much about economic metaphysics, that this question naturally presents a certain interest, and I shall endeavor to answer it as plainly as possible, avoiding difficult veriology, wherever it can be avoided.

32:19The intellectual movement of our times, originated into writings of the scotch in the French philosophers of the middle and the end of the 18th century, the universal awakening of thought, which began at the time, stimulated these thinkers to desire to embody all human knowledge in one general system, casting aside medieval scholasticism and metaphysics, till then supreme, they decided to look upon the whole of nature, the world of the stars, the life of the solar system, and of our planet, the development of the animal world and of human societies, as the pond phenomena opened to scientific investigation and constituting so many branches of natural science. Freely availing themselves of the truly scientific, inductive, deductive method, they approached a study of every group of phenomena, the world of human beliefs and institutions, just as the naturalist approaches the study of any physical problem, they carefully investigated the phenomena, and attained their generalizations by means of induction, deduction helped them in framing certain

33:23hypotheses. But these they considered as no more final then, for instance, the hour and regarded as hypothesis concerning the origin of new species by means of the struggle for existence. O Mendeliev, his periodic law, they saw in these hypothesis, suppositions, that were convenient for the classification of facts and their further study, but which were subject to verification by inductive means and which would become laws, that is verifying generalizations, only after they had stood the test and after an explanation of cause and effect had been given. When the center of the philosophical movement had shifted from Scotland and England to France, the French philosophers, with their natural sense of harmony, but took themselves to a systematic rebuilding of all the human sciences, the natural and humanitarian sciences, on the same principles. From this resulted their attempt to construct a generalization of all knowledge that is a philosophy

34:24of the whole world and all its life, to this they endeavored to give a harmonious scientific form, discarding all metaphysical constructions and explaining all phenomena by the action of the same mechanical forces, which had proved adequate to the explanation of the origin and the development of the earth. Looking for a financial partner that truly cares about your success, coast into better banking with Calco's Credit Union, from great rates on loans and high savings yields to free coaching and exclusive member perks, our mission is to help you achieve financial prosperity. Experience simple banking in person and virtually, making your life easier every day. Visit calcoastcu.org to join us and see why our members love banking with us. Calco's Credit Union coast into better banking together, insured by NCUA. Make it a meal and save. Your favorite is now your wallet's favorite too. Extra value meals are back.

35:53Get a big something extra with a big Mac or 10-piece McNuggets, fries and a medium Coke, all for just $9. Limited time only, promotion pricing may be lower than meal pricing. It is said that an answer to Napoleon's remark to Laplace. That in his system of the world, God was nowhere mentioned, Laplace replied. I had no need of this hypothesis, but Laplace, not only succeeded in writing his work, without this supposition. He nowhere in this work, resorted to metaphysical entities, the word which can seal a very vague understanding of phenomena, and the inability to represent them in concrete material forms. In terms of measurable quantities, he constructed his system without metaphysics, and although in his system of the world, there are no mathematical calculations. And it is written in so simple as style,

36:55as to be accessible to every intelligent reader, yet the mathematicians, were able subsequently to express every separate thought of this book, in the form of an exact mathematical equation. In terms, that is, of measurable quantities, so rigorously did Laplace reason, and so lucidly did he express himself. The French 18th Century philosophers did exactly the same with regard to the phenomenon of this spiritual world, and their writings, one never meets with such metaphysical statements, as are found, saying Kant. Kant, as is well known, explained in more sense of man, by a categorical imperative, which might at the same time be considered desirable as a universal law. Note, Kant's version of the ethical maxim, do want to others as you would have them do unto you, reads, act only on that maxim, whereby that can't set the same time, will that it should become a universal law. Translator, end note. But in this dictum, every word, and

38:03imperative, categorical, law, universal, is a vague verbal substitute for the material fact, which is to be explained. The French ex-cyclopedias on the contrary, and ever to explain, just as their English predecessors had done, once came the ideas of good and evil to man, without substituting, a word for the missing conception, as good to put it. They took the living man as he is, they studied him and found, as did Hutchinson. In 1725, and after him, Adam Smith in his best work, the theory of moral sentiments. That is the moral sentiments have developed in man, from the feeling of pity, sympathy, through his ability to put himself in another's place, from the fact that we almost feel pain and grow indignant when a child is beaten in our presence. From simple observations of common facts like these, they gradually attained to the broadest generalizations. In this manner, they actually did explain the complex moral sense by facts more

39:08simple, and did not substitute for moral facts well known, to and understand by us, obscure terms, like the categorical imperative, or universal law, which did not explain anything. The merit of such a treatment is self-evident, instead of the inspiration from above, and a superhuman miraculous origin of the moral sense, they dealt with the feelings of pity, of sympathy, derived by man, through experience and inheritance, and subsequently, perfected by further observation of social life. When the thinkers of the 18th century turned from the realm of the stars and physical phenomena to the world of chemical changes, or from physics and chemistry to the study of plants and animals, or from botanian zoology to the development of economical and political forms of social life, and to religions among men. They never thought of changing their method of investigation, to all branches of knowledge, they applied the same inductive method, and nowhere,

40:11not even in the domain of moral concepts, that they come upon any point, where this method proved inadequate. Even in the sphere of moral concepts, they felt no need of resorting again, either to metaphysical suppositions, God, immortal soul, vital force, a categorical imperative, to create from above, and the like, or of exchanging the inductive method for some other scholastic method. They thus endeavour to explain the whole world, all its phenomena, in the same natural scientific way, and cyclopedias, compiled their monumental encyclopedia, the plaseroid his system of the world, and whole-buck, the system of nature. The Vassie brought forward the theory of the indestructibility of matter, and therefore also of energy or motion. The monosoph was at the same time outlining the mechanical theory of heat. Note, readers of Russian literature, to whom the monosoph is known,

41:12only by his literary work, may be surprised as much as I was, to find his name mentioned in connection with the theory of heat. On seeing the name in the original, I promptly consulted the library, so sure was I that I was confronted with a typographical error. There was no mistake, however. Well, Macchial, for silly original monosoph, 1712 to 1765, by far the most broadly gifted Russian of his time, was I have thus been led to discover, even more ardently devoted to science, than to the muses, the accomplished midst in the physical sciences alone, in which he experimented, and upon which he wrote and lectured extensively, would have won him lasting fame in the history of Russian culture, and first mentioned among its devotees. Translator. And note, The mark undertook to explain the formation of new species, through the accumulation of variations due to environment. Deedoro was furnishing an explanation of morality, customs, and religions,

42:17requiring no inspiration from without. Rousseau was attempting to explain the origin of political institutions by means of a social contract. That is an act of man's free will. In short, there was no branch of science, which the thinkers of the 18th century had not begun to treat on the basis of material phenomena, and all by the same inductive method. Of course, some palpable blunders were made in this daring attempt, where knowledge was lacking, hypotheses, often very bold, but sometimes entirely erroneous were put forth, but a new method was being applied to the development of all branches of science. And thanks to it, these very mistakes were subsequently readily detected and pointed out. And at the same time, a means of investigation was handed down to our 19th century, which has enabled us to build up our entire conception of the world, upon scientific bases. Having freeaded a like from the superstitions bequeathed to us, and from the habit of

43:17disposing of scientific questions, my resorting to mere verbiage. However, after the defeat of the French Revolution, a general reaction set in. In politics, in science, and in philosophy, of course, the fundamental principles of the great revolution did not die out. The emancipation of peasants and town people from feudal servitude, equality before the law, and representative, constitutional government, proclaimed by the revolution, slowly gaining ground in and out of France. After the revolution, which had been proclaimed, the great principles of liberty, equality, and fraternity, a slow evolution began, that is, a gradual reorganization, which introduced into life, and law, the principles marked out, but only partly realized, by the revolution. Such a realization through revolution of principles proclaimed by the preceding revolution, may be regarded as general law of social development. Although the church, the state,

44:22and even science, trampled on the banner upon which the revolution had inscribed the words, liberty, equality, and fraternity. Although to be reconciled to the existing state of things, became for a time a universal watchword. Still the principles of freedom were slowly entering into the affairs of life. It is true that the feudal obligations, abolished by the Republican armies of Italy and Spain, were again restored in these countries, not even the Inquisition itself was revived, but a mortal blow had already been dealt them, and their doom was sealed. The wave of emancipation from the feudal yoke reached first the Western, and then Eastern Germany, and spread over the peninsula. Slowly moving eastward, it reached Prussia in 1848, Russia in 1861, and the Balkans in 1878. Slavery disappeared in America in 1863, at the same time the ideas of equality of all citizens before the law, and of representative government were also spreading from

45:27west to east, and by the end of the century Russia alone remained under the yoke of autocracy, already much impaired. On the other hand, on this threshold of the 19th century, the ideas of economic emancipation had already been proclaimed, and England, God when published in 1793, his remarkable work, and inquiry into political justice, in which he was the first to establish the theory of non-governmental socialism, that is anarchism, and both, especially influenced as it seems, my Bonarotti, came forward in 1796 as the first theorist of centralized state socialism, then developing the principles already laid down in the 18th century. Toyota's easy choice sales event is on, whether you're looking for the performance of the camera, the versatility of Rav4, the efficiency of a Corolla, or all electric driving in the BZ.

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48:13It's ideal, a social revolution is necessary, not in the sense of which people sometimes speak, of an industrial revolution, or of a revolution in science, but in the real material sense of the word, revolution, in the sense of rapidly changing the fundamental principles of present society, by means which, and the usual run of events, are considered illegal. And it sees to confuse its views with the optimistic reforming tendencies of the Christian religion, but this latter step had already been taken by Godwin, and Robert Owen, as regards the admiration of centralized authority and the preaching of discipline, for which Manus historically and debted chiefly to the medieval church, until the church ruled generally, these survivors have been retained among the mass of the state socialist, who have thus failed to rise to the level of their two English forerunners. Of the influence which the reaction that said in after the great revolution has had

49:13upon the development of the sciences, would be difficult to speak in this essay. Note, something in this line is set forth in my lecture on the scientific development of the 19th century. And note, suffice it to say that by far the greater part of what modern science pride itself on was already marked out, and more than marked out, sometimes even expressed an indefinite scientific form at the end of the 18th century. Mechanical theory of heat, and the indestructibility of motion, the conservation of energy, the modification of species by the action of environment. Physiological psychology, the anthropological view of history, religion and legislation, the laws of development of thought. In short, the whole mechanical conception of the world and all the elements of a synthetic philosophy, a philosophy where ancient braces all physical, chemical, living, and social phenomena were already outlined and partly formulated in the

50:17preceding century. But, going to the reaction which said in, these discoveries were kept in the background, during a full half century, men of science, suppressed them, or else declared them unscientific, under the pretext of studying facts and gathering scientific material, even such exacting measurements as the determination of the mechanical power necessary for obtaining a given amount of heat. The determination of Isagel and Joule of the mechanical equivalent of heat were set aside by the scientists, the English Royal Society, even declined to publish the results of Joule's investigations until his subject, on the ground that they were unscientific, and the excellent work of Grove upon the unity of physical forces, written in 1843, remained up to 1856 and complete obscurity. Only in consulting the history of the exact sciences can one fully understand the forces of reaction which then swept over Europe. The curtain was suddenly rent at the

51:20end of the fifties, when that liberal intellectual movement began in Western Europe, which led in Russia to the abolition of Serfdom, and opposed shilling and haggle and philosophy. While in life it called forth the bold negation of intellectual slavery and submission to the habit and authority, which is known under the name of nihilism. In his interest linked a note in this connection, the extent to which the socialist teachings of the thirties and forties, and also the revolution of 1848, have helped science to throw off the fettores placed upon it by the post-revolutionary reaction without entering here into detail. It is sufficient to say that the above mentions the win and Augustine theory, the historian who laid the foundations for the study of the folk mod regime and a federalism, were St. Simonists. That Darwin's fellow worker, A. R. Wallace, was in his younger days, an enthusiastic follower of Robert Owen, that Augustine Comp was a St. Simonist, and Ricardo

52:23and Bentham were Owenists, and that the materialist Charles Volt and George Lewis, as well as Grove, Mill, Spencer and many others, had lived under the influence of the radical socialist movement of the thirties and forties. It was to this very influence that they owed their scientific boldness. The simultaneous appearance of the works of Grove, Jewel, Bersolet, and Helmholtz of Darwin, Claude Bernard, Molleshot and Vult of Lyle, Van, Mill and Vyunov. Owen the brief space of five or six years, 1856 to 1862, radically change the most fundamental views of science. Science suddenly started upon a new path, entirely new fields of investigations were opened with amazing rapidity, the science of life, biology, of human institutions, anthropology, of reason, will and emotions, psychology, of the history of rights and religions, and so on,

53:29grew up under the very eyes, staggering the mind with the boldness of their generalizations and the audacity of their deductions. What in the preceding century was only an ingenious guess, now came forth, proved by the scales in the microscope, verified by thousands of applications, a very manner of writing changed, and science returned to the clearness, the precision, and the beauty of exposition, which are peculiar to the inductive method, and which characterized those of the thinkers of the 18th century, who had broken away from metaphysics. We'll be continued. End of Section 5 Section 6 of Mother Earth

54:39Vega, by you in turn, Geoff. A strolling along the street, a Vega, old invent approached me, his tearful eyes inflamed, his lips blew, and tattered rags, exposing his loathsome sores, all the frightful effect of warmth and distress upon this unfortunate creature. Heably he stretched out his hand, swollen, red, filthy, sighing and moaning, he begged my help. I searched my pockets in vain, I could find nothing, neither money nor watch, not even my curche, if had I with me. The Vega stood there waiting, his outstretched hand trembled and shook, confused and embarrassed, I firmly seized his soil-trembling hand. Don't be angry, brother, I have nothing to give you. As inflamed eyes looked into mine, a smile began to play about his lips,

55:42and I felt his pressure upon my cold fingers. Do not mind it, brother, he list. Thanks even for that, it is also a gift, brother. I too had received a gift from my brother. End of section 6 Section 7 of Mother Earth, volume 1, number 6, August 1906. This is the Libravox recording. All the Bavox recordings are in the public domain. For more information or to volunteer, please visit the Bavox.org, read by Agnes Robert Bear, Mother Earth, volume 1, number 6, August 1906. The Inheritors, by Valtor. We are the Inheritors for Eons past, kings, laven, worried sage,

56:42real toiled and burned, the midnight oil, for us, for us. We came a persant few with quiet resolve, compared with which ambition is immediate, from ghetto, slum and peasant scot, as regions of the power that is, to dominate the world, and mold the future of the generations yet to be. Nothing has been given us, so we take, take, take, until there is nothing left to take. And we give, give, give, just as freely as we take. Only, not to those who want, but those who need. The gorgeous panorama of the day unrolls for us, the mystic tragedy of night, expands our dreams, no book is made, or will be made.

58:08Don't you wish everything was more rewarding? With Rakuten, almost everything is, you can earn cash back on those new shoes you've been wanting. You can save on the next trip you book, you can cash in on groceries. Just join, shop your favorite brands and save, target, instacart, expedia, macy's Sephora, CBS. The list is long, save online, in-store, and at over 22,000 restaurants. And when it's time to redeem those rewards, get your money exactly how you want it. Choose PayPal, check, bill points, or cash out with gift cards. Eligible American Express Card members can choose to earn membership rewards points instead of cash back, terms and conditions apply. So go ahead, take a trip, fill a cart, order dessert, Rakuten is a world of rewards. Join today for free. Go to Rakuten.com or get the app that's RAKUTN.

59:09Kitchen and bathroom professionals know what goes behind the tile matters. That's why trade pros trust Fiber-Sement Party Backer Board to keep tile firmly in place, resist cracking, and help block moisture. Chosen in over 40 million kitchens and bathrooms, Party Backer Board, what the best build on. Shop now at participating Home Depot, Lowe's, and floor into core stores. For more information, visit jameshardy.com slashhardybacker. Who's charm we cannot find? No picture limbed or marble plied? Who's thrill we miss? The Tom-Tom's Throb, the symphony of the Spears, a like. Each finds a reacco in our breasts. End of section 7 Section 8 of Mother Earth, volume 1, number 6, August 1906.

1:00:11This is a LubriVox recording. All LubriVox recordings are in the public domain. For more information or to volunteer, please visit lubriVox.org. Read by Christine Rutger. Mother Earth, volume 1, number 6, August 1906. Biberius. Prisons and Crime by Alexander Berkman. Modern philanthropy has added a new role to the repertoire of penal institutions. While formerly the alleged necessity of prisons rested solely upon their penal and protective character, today a new function claiming primary importance has become embodied in these institutions that of reformation. Hence, three objects, reformative, penal, and protective, are now sought to be accomplished by means of enforced physical restraint, by incarceration of a more or less solitary character, for a specific or more or less

1:01:15indefinite period. Seeking to promote its own safety, society debars certain elements called criminals from participation in social life by means of imprisonment. This temporary isolation of the offender exhausts the protective role of prisons. Entirely negative in character, does this protection benefit society? Does it protect? Let us study some of its results. First, let us investigate the penal and reformative phases of the prison question. Punishment, as a social institution, has its origin in two sources. First, in the assumption that man is a free moral agent and consequently responsible for his demeanor, so far as he is supposed to be composmentus. And second, in the spirit of revenge, the retaliation of injury. Waving for the present, the debatable question as to man's free agency,

1:02:16let us analyze the second source. The spirit of revenge is a purely animal proclivity, primarily manifesting itself where comparative physical development is combined with a certain degree of intelligence. Primitive man is compelled by the conditions of his environment to take the law into his own hands, so to speak, in furtherance of his instinctive desire of self assertion or protection, in coping with the animal or human aggressor who is want to injure or jeopardize his person or his interests. This proclivity, born of the instinct of self-preservation, and developed in the battle for existence and supremacy, has become with uncivilized man a second instinct, almost as potent in its vitality as the source it primarily developed from. And occasionally, even transcending the same in its ferocity and conquering for the moment, the dictates of self-preservation.

1:03:19Even animals possess the spirit of revenge. The ingenious methods frequently adopted by elephants and captivity, in avenging themselves upon some particularly hectoring spectator are well known. Dogs and various other animals also often manifest the spirit of revenge, but it is with man at certain stages of his intellectual development, that the spirit of revenge reaches its most pronounced character. Among barbaric and semi-civilized races, the practice of personally avenging one's wrongs, actual or imaginary, plays an all-important role in the life of the individual. With them, revenge is a most vital matter, often attaining the character of religious fanaticism. The holy duty of avenging a particularly flagrant injury descending from father to son, from generation to generation, until the insult is extirpated with the blood of the offender or of his progeny.

1:04:22Whole tribes have often combined in assisting one of their members to avenge the death of a relative upon a hostile neighbor, and it is always the special privilege of the wrong to give the death blow to the offender. Even in certain European countries, the old spirit of blood revenge is still very strong. The semi-barbarians of the Caucasus, the ignorant peasants of southern Italy, of Corsica and Sicily, still practice this form of personal vengeance. Some of them, as the Schurschessi, for instance, quite openly, others as the Corsican seeking safety and secrecy. Even in our so-called enlightened countries, the spirit of personal revenge, of sworn eternal enmity, still exists. What are the secret organizations of the Mafia type so common in all South European lands, but the manifestations of this spirit? And what is the underlying principle of dueling in its various

1:05:25forms, the armed combat to the fistic encounter, but the spirit of direct vengeance, the desire to personally avenge an insult or an injury, fancy to real, to wipe out the same, even with the blood of the antagonist? It is this spirit that actuates the enraged husband in attempting the life of the robber of his honor and happiness. It is this spirit that is at the bottom of all Lynch law atrocities. The frenzied mob seeking to avenge the bereaved parent, the young widow, or the outraged child. Social progress, however, tends to check and eliminate the practice of direct personal revenge. In so-called civilized communities, the individual does not, as a rule, personally avenge his wrongs. He has delegated his rights in that direction to the state, the government, and it is one of the duties of the latter to avenge the wrongs of its citizens by punishing

1:06:31the guilty parties. Thus we see that punishment, as a social institution, is but another form of revenge, with the state in the role of the sole legal avenger of the collective citizen. The same well-defined spirit of barbarism in disguise. The penal powers of the state rest theoretically on the principle that in organized society an injury to one is the concern of all. In the wronged citizen society as a whole is attacked. The culprit must be punished in order to avenge outraged society that the majesty of the law be vindicated. The principle that the punishment must be adequate to the crime still further proves the real character of the institution of punishment. It reveals the Old Testamental spirit of an eye for an eye, a tooth for a tooth. A spirit still alive in almost all so-called civilized countries, as witness capital punishment,

1:07:36a life for a life. The criminal is not punished for his offense as such, but rather according to the nature circumstances and character of the same, as viewed by society. In other words, the penalty is of a nature calculated to balance the intensity of the local spirit of revenge aroused by the particular offense. This then is the nature of punishment. Yet strange to say, or naturally perhaps, the results attained by penal institutions are the very opposite of the end sought. The modern form of civilized revenge kills figuratively speaking, the enemy of the individual citizen, but breeds in his place the enemy of society. The prisoner of the state no longer regards the person he injured as his particular enemy, as the barbarian does fearing the wrath and revenge of the wronged one, instead he looks upon the state as his direct punisher.

1:08:39In the representatives of the law he sees his personal enemies, he nurtures his wrath and while thoughts of revenge fill his mind. His hate toward the person's directly responsible in his estimation for his misfortune, the arresting officer, the jailer, the prosecuting attorney, judge and jury, gradually widens in scope, and the poor unfortunate becomes an enemy of society as a whole. Thus, while the penal institutions on the one hand protect society from the prisoner so long as he remains one, they cultivate on the other hand the germs of social hatred and enmity. Deprived of his liberty, his rights and the enjoyment of life, all his natural impulses, good and bad alike, suppressed, subjected to indignities and disciplined by harsh and often inhumanely severe methods, and generally maltreated and abused by official brutes,

1:09:41whom he despises and hates, the young prisoner utterly miserable comes to curse the fact of his birth, the woman that bore him and all those responsible in his eyes for his misery. He is brutalized by the treatment he receives and by the revolting sites he is forced to witness in prison. Kitchen and bathroom professionals know what goes behind the tile matters. That's why trade pros trust Fiber cement, party backerboard to keep tile firmly in place, resist cracking, and help block moisture. Chosen in over 40 million kitchen and bathrooms, party backerboard, what the best build on. Shop now at participating Home Depot, Lowe's, and floor into core stores. For more information visit jameshardy.com slash hardybacker. Shop the Sherwin Williams Labor Day Sale and get 35% off paints and stains, August 28th through September 9th. Whether you're refreshing your interior or exterior, we've got the colors to

1:10:43bring your vision to life, and with delivery, getting everything to your door is easier than ever. Shop online to have it delivered or visit your neighborhood Sherwin Williams store. Click the banner to learn more. Retail sales only some exclusions apply, see store for details, delivery available on qualifying orders. Kitchen and bathroom professionals know what goes behind the tile matters. That's why trade pros trust Fiber cement, party backerboard to keep tile firmly in place, resist cracking, and help block moisture. Chosen in over 40 million kitchen and bathrooms, party backerboard, what the best build on. Shop now at participating Home Depot, Lowe's, and floor into core stores. For more information visit jameshardy.com slash hardybacker. What may in hood he may have possessed is soon eradicated by the discipline. His impotent rage and bitterness are turned into hatred toward everything and everybody. Growing in intensity as the years of misery come and go, he broods over his troubles,

1:11:49and the desire to revenge himself grows in intensity. His until then perhaps undefined inclinations are turned into strong anti-social desires, which gradually become a fixed determination. Society had made him an outcast. It is his natural enemy. Nobody had shown him either kindness or mercy. He will be merciless to the world. Then he is released. His former friends spurn him. He is no more recognized by his acquaintances. Society points its finger at the ex-convict. He is looked upon with scorn, derision, and disgust. He is distrusted and abused. He has no money and there is no charity for the moral leper. He finds himself a social isch-mail, with everybody's hand turned against him, and he turns his hand against everybody else. The penal and protective functions of prisons thus defeat their own ends. Their work is not

1:12:54merely unprofitable. It is worse than useless. It is positively and absolutely detrimental to the best interests of society. It is no better with the reformative phase of penal institutions. The penal character of all prisons, work houses, penitentiaries, state prisons, excludes all possibility of a reformative nature. The promiscuous mingling of prisoners in the same institution without regard to the relative criminality of the inmates converts prisons into veritable schools of crime and immorality. The same is true of reformatories. These institutions specifically designed to reform do as a rule produce the violist degeneration. The reason is obvious. Reformatories, the same as ordinary prisons, use physical restraint and are purely penal institutions. The very idea of punishment precludes true reformation. Reformation that does

1:13:57not emanate from the voluntary impulse of the inmates. One which is the result of fear. The fear of consequences in the probable punishment is no real reformation. It lacks the various essentials of the latter and so soon as the fear has been conquered or temporarily emancipated from, the influence of the pseudo-reformation will vanish like smoke. Kindness alone is truly reformative, but this quality is an unknown quantity in the treatment of prisoners both young and old. Some time ago I read the account of a boy 13 years old who had been confined in chains night and day for three consecutive weeks. His particular offense being the terrible crime of an attempted escape from the Westchester, New York home for indigent children. Weeks case, super intended Pierce Christmas 1895. That was by no means an exceptional instance in that institution,

1:15:03nor is the penal character of the latter exceptional. There's not a single prison or reformatory in the United States where either flogging and clubbing or the straight jacket solitary confinement and reduced diet semi-starvation are not practiced upon the unfortunate inmates. And those reformatories do not as a rule use the means of persuasion of the notorious Brockway of Elmira, New York, yet flogging is practiced in some and starvation and the dungeon are a permanent institution in all of them. Aside from the penal character of reformatories and the derogatory influence the deprivation of liberty and enjoyment exercise on the youthful mind the associations in those institutions preclude in the majority of cases all reformation. Even in the reformatories no attempt is made to classify the inmates according to the comparative gravity of their offenses,

1:16:04necessitating different modes of treatment and suitable companionship. In the so-called reform schools and reformatories children of all ages from five to twenty five are kept in the same institution congregated for the several purposes of labor learning and religious service and allowed to mingle on the playing grounds and associate in dormitories. The inmates are often classified according to age or stature but no attention is paid to their relative depravity. The absurdity of such methods is simply astounding pause and consider. The youthful culprit who is such, probably chiefly in consequence of bad associations, is put among the choicest assortment of viciousness and is expected to reform. And the fathers and mothers of the nation calmly look on and either directly further the species of insanity or by their silence approve

1:17:04and encourage the state's work of reading criminals. But such is human nature. We swear it is daytime though it be pitch dark, the old spirit of credo qua absurdum est. It is unnecessary however to enlarge further upon the debasing influence those steeped in crime exert over their more innocent companions. Nor is it necessary to discuss further the reformative claims of reformatories. The fact that fully 60% of the male prison population of the United States are graduates of reformatories conclusively proves the reformative pretensions of the latter absolutely groundless. The rare cases of youthful prisoners having really reformed are in no sense due to the beneficial influence of imprisonment and of penal restraint but rather to the innate powers of the individual himself. Gautless there exists no other institution among the diversified

1:18:07achievements of modern society which while assuming a most important role in the destinies of mankind has proved a more reprehensible failure in point of attainment than the penal institutions. Millions of dollars are annually expended throughout the civilized world for the maintenance of these institutions and notwithstanding each successive year witnesses additional appropriations for their improvement. Yet the results tend to retrograde rather than advance. The purports of their founding. The money annually expended for the maintenance of prisons could be invested with as much profit and less injury in government bonds of the planet Mars or sunk in the Atlantic. No amount of punishment can aviate crime so long as prevailing conditions in and out of prison drive men to it. Section 9 of Mother Earth Volume 1, Number 6 August 1906

1:19:20This is a Libravox Recording. All Libravox recordings are in the public domain. For more information or to volunteer please visit Libravox.org Read by Linda Sonries Jones, Mother Earth Volume 1, Number 6 August 1906, By Various, Aferisms, By J. M. Gotzman. If you pretend to be good the world takes you very seriously. If you do it it laughs at you. Such is the stage of civilization at which we have arrived. There is nothing in the world like good government. It is a thing nobody knows anything about. The basis of every commercial exposure nowadays is an absolute criminal certainty. Modern education consists in knowing everything except what is worth knowing. There is only one thing worse than a bad government that is a good

1:20:26government. Governments are so cowardly they outrage everything that is sweet and beautiful in men and are afraid of the world's tongue. The most obvious things in life are the most difficult things for the people to discover. Survival of the fittest, what a misleading phrase, survival of the vulgarist would be better. The only possible morality is to have none. The most dangerous things in life are those that have the truest intellectual value. People believe in a government of the people, by the people, and for the people because they have always believed in the incredible end of section 9.

1:21:396. August 1906. Modesty by Margaret Grant It is so well understood that modesty becomes a woman, that it behooves us woman to know just what modesty really is. If we open the dictionary, we find, according to Webster, that modesty is natural delicacy or shame regarding personal charms and the sexual relation, purity of thought and manners. Of course, every woman understand that this definition refers especially to her, the rule for men, will vary considerably from this, as there's no more than right, considering this is a board-knit position we hold in relation to them. Certainly, it was with a sigh of relief, and I read that modesty was a natural delicacy or shame. For as a woman, I wished a sure guide from my inquiring mind, if modesty were in a fair of nature and not a vile, then my way would be smooth before me,

1:22:40and if I might not trust my own instincts, which perhaps were perverted, I might study a child, in whom there was no art, and so come to the truth. I may as well admit, at the outset, that I had no clear ideas of modesty. There was this in my favour, however, that I earnestly long to know what modesty was, in order that I might successfully practise it. Shop the Sherwin Williams Labor Day Sale and get 35% off paints and stains, August 28th through September 9th. Whether you're refreshing your interior or exterior, we've got the colours to bring your vision to life, and with delivery, getting everything to your door is easier than ever. Shop online to have it delivered, or visit your neighbourhood Sherwin Williams store. Click the banner to learn more. Retail sales only, some exclusions apply, see store for details, delivery available on follow-up buying orders. Kitchen and bathroom professionals know what goes behind the tile matters.

1:23:41That's why trade pros trust Fiber cement, Party Backer Board to keep tile firmly in place, resist cracking, and help block moisture. Chosen over 40 million kitchen's and bathrooms, Party Backer Board, what the best build on. Shop now at participating Home Depot, Lowe's, and floor into core stores. For more information, visit JamesHearty.com-slash-hardy-backer. Use to study more than one child, and the hope of finding a difference. For the abandoned creatures, without regard to sex or colour or a previous condition of servitude, all behave themselves in the same way. That is to say, most immodestly, they did what they were functionally moved to do,

1:24:46or exposed their nakedness, without any evidence of the sense of shame, which is necessary to modesty. But if nature were at fault in children I argued, no doubt it would assert itself in savages, so I turned to them. Alas, what a strange and disconcerting state of affairs I found, as seemed as if each race, if not each tribe, had its own different notions of what was modest. I found that there were many women in Africa who would brave death itself, rather than be seen without a shred of cloth, or skin hanging down from behind the waist. Others who would have felt it equally infamous to appear in public without a now-strip of some material hanging from the neck, between the breasts. Others who satisfying their sense of modesty completely, by a dozen strips of hide, hung from the waist in front, but without hiding any part of the body. Others again, who jeered at any shred of clothing, saying that the person using it, must have some deformity to conceal. In South Africa, were women who held it in modest,

1:25:51to appear in public unless their naked bodies were painted, others who were equally shamed without a belt, two inches broad about the waist, and the South sea islands, if a woman were tattooed, she was sufficiently clad, and her modesty was satisfied. So it was with all the savage people living in warm climates. They went naked, and were unashamed. Was that not astonishing? I made up my mind at last, that Webster was wrong in saying that modesty was a natural delicacy or shame. Still, I was not to be bought. I must know what modesty truly was, so I turned to the people of another civilization that I was, thinking there might be some help from me there. Turkish, incandorant oriental woman, had a modesty that would not permit them to show their faces in public, but the creatures were trousers, betraying the fact that they had legs. Or should I say limbs? Can a woman be modest? Who does not hide her?

1:26:52Lim's, I mean. Chinese woman were two modest who exposed any part of the body but the face, and that well covered with paint. Even their hands kept undercover for the most part of the time, and asked for showing their wrists. Not they. All of which was encouraging, but in the midst of my delight over the exquisite modesty, I was told that their private morals were terrible, and that these hussies wore trousers. They remained the Japanese woman. Well, the least that of them the better, in this connection. Actually, they were clothing what was convenient, and went without when that suited them better. But the worst feature of all was that travelers insisted that in those countries where women went naked, they were more moral and chased than in the countries where they clothes themselves. Japanese woman, for example, had declared to me models of shyness, gentleness, and modesty, and they were clothing or go without, as it suits their convenience,

1:27:54not as suits modesty, mind you, but convenience. Is the thing credible? H. Crawford Angus, the African traveler, goes so far as to say this. It has been my experience that the more naked the people, and the more, to us, obscene and shameless, and their manner and customs, the more moral and strict they are and matters of sexual intercourse. But who wants to pay such a price for mere morality? And he goes on to describe what may be called the initiation into womanhood of girls who arrive at puberty, and says these shocking things. The whole matters looked upon as a matter of course, an odd thing to be ashamed of and to hide, and being thus openly treated of, and no secrecy made about it. You find in this tribe that the women are very virtuous. They know from the first, all that is to be known, and cannot see any reason for secrecy concerning natural laws,

1:28:55or the powers and senses that have been given them from birth. Wallace, the famous traveler and scientist, has the presumption to say the woman of the wild tribe to the Amazon, for his far more modesty in the transparent and flush-colored garments of our stage dancers than in the perfect nudity of these daughters of the forest. Now of course, stage dancers may be, and very likely, are a modest, what do you think of a man saying anything in favor of nudity? Our respectable gentleman and a scientist too, for shame. Do you wonder that I abandoned all ideas of learning anything about modesty from either children, savages, or peoples of other civilizations? Of course, I no longer had Webster for a guide since it was certain that there was no such thing as natural decency or shame. Consequently, I made up my mind that modesty was a thing of our civilization, and cried artificial it might be, but no less necessary for that reason,

1:30:00so I said about discovering what conduct was modest, and what was not. That was not as easy as you might suppose, but I finally made up a list, which received general endorsement, and then said about verifying it by the conduct of those who should know what to do and what not to do. This is the list, which I made as short as possible. A woman may not expose her limbs to view, nor her breast, nor any part of her body, nude accepting her hands and face. She must not portray a word, or sign, or act that she is any bodily functions to reform, save only eating and drinking. She must not be aware that differences of sex consist of anything more than a difference in style of closing. She must shut her at the thought of anything distinctly sexual. Actual maternity may be referred to, but possible maternity, being noticed even indirectly, is cause for a change of color, or fainting of possible.

1:31:05It is better that a girl's health should be ruined than that her mother should be so indelicate as to speak to her of the essential functions of her sex. A young woman should pretend that she has no thought whatever about being a wife or mother, but secretly must devote her whole mind to winning a husband. She should strive with all her might to destroy every symptom of animal passion within herself, and should know nothing of wifely relations, except as she can learn of them in secret and stealthy talks, with ignored servants or other girls. I admitted once that the list is not complete, and that some of the rules of modesty laid down are somewhat subject to change, under conditions not altogether to be defined. For example, a woman may expose her breast, very freely in the evening, although it would be bad for her to do so in the daytime. And a woman who would permit herself to be seen nursing her baby could not hope to retain the respect of anyone. And she may not only betray the fact of being a biped, but may even show her

1:32:08legs with perfect frankness, at the seashore, while to do so in mountain climbing, or in search of health or any exercise, would be shameful. Also while in the streets she made her all her skirt so tightly about her lower limbs as to leave the imagination and opportunity for exercise. Also, while she may not display her breast nude on the streets, she may wear a girdle, which while it injures her internal organs, leaves the breast the move about, and a manner which she has learned is very provocative to men. I find that some of the rules of modesty lead to ill-health and physical weakness, so that few women all well because of them. But if to be modest is necessary, who can complain to the results? Of course, we all know that health demands proper attention to the excretory process of the body, but what right-minded female would not rather suffer any anguish of mind and body than even hint to a male any such need on her part? Modesty must be

1:33:11maintained, than the most serious of internal injuries and permanent illness results. Hundreds and thousands of girls injure themselves for life, my ignorant conduct at the age of puberty. But what modest mother would save her child one pang by soiling her lips with words that would dispel the child's ignorance, and of course a young woman would be saved inexpressible suffering if her male companions only knew that once a month she was subject to a functional change, but what girl would consent to share such indecent knowledge with a boy? I will not say that I know now what makes an act modest or the reverse, but I do know and believe that we woman will never have good health until we throw modesty to the winds and conduct ourselves like some of those shameless creatures who really seem to glory in their sex. Shall we do so? Indeed we shall not.

1:34:37Do I not know your answer? Let us go on in the good old modest way, sick and ailing all our lives, but not sacrificing one shred of the precious conventions that we have collected about us at such terrible cost. Let us live maimed, deformed, decrepit, ignorant, half-sex caricatures of women, but let us be modest. End of section 10 Section 11 of Mother Earth, volume 1, number 6, August 1906. This is a Libravox recording. All Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org, read by Amelia Chesley. Mother Earth, volume 1, number 6, August 1906, by Various. Zola's vision of the future.

1:35:43The last works of Zola found little mercy in the eyes of the literary critics. They maintained that his later productions proved him much more of an agitator than an artist. Some of them were even quite indignant that the authors should play such an important role in revolutionizing society. They could not forgive him for having taken his stand with the oppressed, nor for unfolding the banner of revolt. That seemed to them beneath the dignity of a literature. But Zola was big enough to combine agitation and art. He never followed the superficial motto, la art, la art. Neither did he become a mere scribbler of brochures. He combined the penetration of the critic with the broad view of the artist, one who would not allow himself to be caught in the meshes of party programs. He beheld not only one path leading to the goal, but many rivers flowing into the ocean of regenerated humanity. The dying Luke Fromant in labor reviews his life's work. His unfaltering

1:36:45courage and passionate devotion to the cause of the unfortunate millions transformed Buclair, the place of his activity, into a city where solidarity and kindness replaced brutality, hatred, and selfishness. He is discussing with his friends Jo-Sine, Su-Zan, and So-Ret, the terrible struggles and pain that proceed the birth of a new society. The sun was sinking below the horizon, a bright, beautiful summer sun which had lit up the whole city, and still shone into the chamber of death which seemed touched up with gold. Luke, in this splendor, seated in his easy chair, remained long without speaking. His eyes fixed upon the wide horizon. There was a deep silence. Jo-Sine and Su-Ret did not speak. They knelt one on each side of his chair while Su-Zan, seated beside him, seemed like him to be in a deep reverie. She spoke at last in a slow voice which seemed as if it came from afar. Yes, our city is yonder. Buclair regenerated sparkles

1:37:47in the sunshine and has a pure atmosphere. I know two that neighboring places, Bria's magnol, formeries, and San-Aran, have followed our example and have rebuilt and reorganized. But yonder, beyond the mom-blowses, there are other places, and farther still beyond the termination of the great plain of Rue-Main. There lies a vast world in the provinces and countries of which nations are engaged in a fierce struggle as they march onward toward the happy city. He was again silent and absorbed in thought. He very well knew that the changes he had inaugurated at Laora-Sheri and Buclair were going on in other places everywhere with increased rapidity. The movement begun in manufacturing towns soon spread to the provinces, then to the whole nation, then to neighboring countries. There were no more frontiers, no more chains of mountains, no more impassable oceans. Deliverance was flying from one continent to another, sweeping away

1:38:49superstition and drawing all people together. Finally, Luke again spoke in a weak voice. Ah, yes, would that I could know before giving up my work how far its great end has by this time been accomplished. I think that I should sleep better and should take with me into the grave more certainty and hope. There was another silence. Josine, Sorette and Suzanne sat as he did, looking as it were into the future. At last, Josine spoke. I have heard something. A traveler has told me that in the great republic, the collectivists have become the masters of power. They have for years been fighting bloody political battles to gain possession of the legislative assembly and of the government. Legally, they could not succeed, but had to make a coup d'etat after they felt that they were strong enough and were certain of a strong support in the people. As soon as the revolution succeeded, they made laws according to their own theoretical program or put forth degrees. All private property

1:39:54was confiscated. All the wealth of individuals became the property of the nation, and all tools and machinery were given over to the laborers. There were no more landowners, no capitalists, no owners of factories. The state reigned master of all and sole owner and capitalist. It regulated all social life and distributed benefits to whom it would. But this immense revolution, this universal overthrow, these sudden radical changes did not of course take place without a dreadful struggle. Classes do not let themselves be dispoiled even though their wealth may have been ill-garten. Dreadful outbreaks took place all over the country. Landowners preferred to be killed on their own doorsteps rather than surrender their land. Some destroyed their own wealth, flooded their minds, broke up the railroads and blew up their factories, while investors burned up their bonds and certificates and flung their golden silver into the sea. Some houses had to be besieged. Whole cities had to be taken by storm. There was for years a frightful civil war during which

1:40:58the streets were read with blood, and corpses were carried off by the rivers. After that, the sovereign state encountered all kinds of difficulties before it could set the new state of things on foot. Values were regulated by the worth of each hour of man's labor and the system of bores that travail was adopted. At first they appointed a committee to superintendant production and to divide its profits pro-rata according to the work of each man. Afterwards they found that they must have other bureaus of control and a complicated organization was created which impeded the wheels of the new system. They fell back on the old plan of quartering men in barracks and no system ever bore more hard on men or left them less freedom. And yet the change was in the end accomplished, it was one step onward on the way of justice. Labor had become honorable and wealth daily increased and was more equitably distributed. So at last the wage earning system violently disappeared, together with capital, money, and commerce.

1:42:00My traveler told me that the collectivist state once overwhelmed by so many catastrophes and watered by so much blood is now finally becoming peaceful and is entering a period of solidarity and fraternity with a population industrious and free. Josephine ended and looked again thoughtfully into the horizon. Luke gently remarked, yes, that is one of the ways of blood with which I would never take any part. But now what matters the shedding of blood since it has led man to harmony and peace. Then after a silence, Sirrette spoke, her large eyes looking out on the scene before her across the gigantic ridges of the monstroses. I too have learned something, said she. People who were eyewitnesses have told me frightful things. There is a great empire not far from here where anarchists have succeeded in blowing up the old structure by bombs and dynamite. The people had suffered long so they joined the anarchists and completed the liberating work of

1:43:02destruction. They swept away the very fragments of the old rotten social system. For a long time, towns flamed every night like torches and in them perished the wicked old counselors who refused to give in. Then came that delusion of blood of which the prophets of anarchi had long spoken as a necessity. After that, new times came. The watchword was no longer give to each man according to his work, but all men have a right to life and shelter food and clothing. At first, they put all the wealth into one mass and afterwards began to divide it, not giving anything to anyone until they were certain that there was enough for all. Men went to work and nature by aid of science was made so productive that it furnished enormous wealth. They enjoyed great prosperity. There was enough to satisfy the appetites of all even had there been a tenfold larger population. When the Thevish and parasitical society had disappeared and money the source of all crime has been abolished

1:44:03with all our savage laws of repression and restriction which are also responsible for much inequity, peace will reign in liberated community where the happiness of each should be the happiness of all. There will be no more authority of any kind. No more laws will be wanted, no more government. If the nihilists availed themselves of fire and sword to make a first extermination, it was because they knew that they could not otherwise destroy completely the old hereditary belief in monarchy and religion and crush authority forever, root and branch without this brutal categorization of the world's sword. They thought it necessary to cut with one blow the links of hereditary belief in the old errors of the past and to make an end of despotism. They did this thoroughly hoping that the links they cut apart might never again be united. All politics they held were bad and poisoned because they were made up of compromises and concessions, bargains of which the weaker party always got the worst. And on the ruins of the old world when they had been swept away,

1:45:04they thought the pure and noble dream of anarchy would at length be realized. It was the largest most ideal conception of a state of peace and happiness for man. Man free under a free social system, every creature free from every bond, free to follow its own instincts, to enlarge all his faculties, and to be happy in the possession of his own part in the general wealth. Sorette ceased to speak and stood thoughtful and silent with her elbow leaning on the back of Luke's chair. After a few moments Luke spoke again, though his voice was slower and weaker. Yes, in those last days on the borders of the promised land, the anarchists will rejoin the disciples of Foreria, even as the collectivists themselves will join with others. Their roads may have been different, but their end will be the same, the happiness of all under justice and liberty. Then after musing for a few moments he resumed. How many tears, how much bloodshed, what abominable wars there have been to conquer the

1:46:10fraternal peace desired equally by all? How many centuries of fratricide have there been, when the main question was merely who should pass to the right and who to the left, in order to reach first the power of final happiness? Suzanne, who till then had sat silent, gazing like the rest into the horizon, spoke at last, but her vision had filled her heart with a great thrill of pity. Ah, the last war said she, the world's last battle. It will be so terrible that men forever will break their swords and spike their cannon. At first it was great social crises that were to reconstruct the world, and I have heard fearful accounts from men who came near losing their senses by reason of the fearful shock these things produced in the world. In the mad struggle, when nations were big with projects for a future social system, half Europe arrayed itself online against the other half, and whole continents engaged in strife. Whole squadrons put to sea to establish the authority of

1:47:14their people over the whole earth. No nation had been able to resist the impulse. They were drawn into it by others. They drew up in line two great armies burning with race hatred, resolving to annihilate each other, as if in their empty and uncultivated fields where there were two men at work, there was one too many, and two great armies of brothers turned to foes, met somewhere in the center of Europe upon vast plains where millions of human beings conveniently could slay each other. The troops spread out over miles and miles, followed by their reserves, such a torrent of men that the fighting lasted for a month, every day more human flesh was food for bullets and bombs. They even did not have time to carry off the dead. Heaps of bodies served as walls behind which fresh regiments fought and were killed. Night did not stay the carnage. They killed each other in the darkness. The sun as it rose each day shown upon pools of blood

1:48:17on a field of carnage covered with stacks of dead. There was a roar like thunder everywhere, and whole regiments seemed to disappear in a flash. The men who fought had no need to draw near each other since cannon through their shells for miles, and each of such shells swept bare and acre of the earth, poisoning and asphyxiating the very heavens. Balloons two sent down balls and bombs to set fire to the cities. Science had invented fresh explosives, murderous engines, able to carry death to enormous distances, or to swallow many people at once like an earthquake. And what a monstrous massacre took place on the last night of that tremendous battle. Never had such a human sacrifice smoked under heaven. More than a million of men lay there in the great devastated fields, besides the rivers and scattered over the meadows. A man could have walked for hours seeing everywhere was a harvest of dead bodies, lying with staring eyes and

1:49:18open mouths, seeming to reproach men for their madness. This was the world's last battle so completely have its horrors in pressed mankind. People woke up from their mad intoxication, and all felt the certainty that war was no longer possible for science that was meant to make life prosperous, was not to be employed in the work of death. Suzanne was once more silent, but was trembling and her eyes were bright. She was dreaming of peace in the future. Luke spoke once more, though he could not raise his voice above a breath. War, he said, is dead. The world has reached its last stage. Brothers may now give each other the fraternal kiss. They are in port after their long, rough voyage. My day is done and now I may go to sleep. He spoke no more, and Josephine Sirrette and Suzanne without moving waited for his last sigh. They were not sad. They watched with

1:50:21tender fervor in the death chamber that was so calm and cheerful, so full of sunshine and a flowers. Below the window the happy children were joyously rumping. They could hear the voices of the babes, and the laughter of the older ones. It was a foretaste of the future happiness of the race upon its march to joy in the future. The great blue sky was over them, and the kindly sun, the father and fertilizer whose fire had been captured and turned to domestic uses, was shining in the horizon. And under the gleam of its rays of glory, sparkled the roofs of Bucleur Triumphant. At this time of the day a beehive of active workers whom regenerated labor had made happy because there was a just division of wealth among them. And beyond the plane of Rumein, beyond the monstroses, a federation of nations was in progress, so that all might be at last one brotherly people, and so the human race should fulfill its destiny of love and truth

1:51:23and peace. Then Luke, with one last look, took in the town, the horizon and the fields, where the reform that he had begun was going on so prosperously. His work was done. He had found his city, and so he died passing into the unmeasured flood of universal love and life eternal. 1611 The leading derР up. 1611 PO 12 August 1906. This is the Libravox Recording. All Libravox Recortings are in the public domain. For more information or to volunteer, please visit Libravox.org. Read by Linda Sunresa Jones. Mother Earth, volume 1, number 6. August 1906 by Various.

1:52:34Morality as Anti-Naturalness by Friedrich Nietzsche. Translated by Alexander Till. All passions have a time when they are fatal only, when, with the weight of their folly, they drag their victim down. And they have a very much later period when they wed with spirit, when they are spiritualized. Formerly, people waged war against passion itself on account of the folly involved in it, they conspired for its annihilation. The most notable formula for that view stands in the New Testament, in the Sermon on the Mount, where, let us say in passing, things are not at all regarded from an elevated point of view. For example, it is there said with application to sexuality, if by an eye offend thee, pluck it out. Fortunately, no Christian acts according to this precept.

1:53:36To annihilate passions and desires merely in order to obviate their folly and its unpleasant results appears to us at present simply as an acute form of folly. We no longer admire the dentist who pulls out the teeth that they may no longer cause pain. It may be acknowledged, on the other hand, with some reasonableness that, on the soil out of which Christianity has grown, the notion of a spiritualization of passion could not at all be conceived. The primitive church, as is well known, battled against the intelligent in favor of the poor in spirit. How could we expect from it an intelligent war against passion? The church fights against passion with excision in every sense. Its practice, its cure, is castration.

1:54:36It never asks how to spiritualize beautify and deify a desire. It has, at all times, laid the emphasis of discipline upon extermination, of sensuality, of pride, of ambition, of averess, of revenge. But to attack the passions at the root means to attack life itself at the root. The practice of the church is inimical to life. The same means castration, exturpation, is instinctively chosen in the struggle with the desire by those who are too weak of will and too degenerate to be able to impose due moderation upon themselves. Those natures which, to speak with assembly and without assembly, need la trap, any definite declaration of hostility, a gap between themselves and a passion.

1:55:39The radical means are indispensable only to the degenerate. Weakness of will, or to speak more definitely, the incapability of not reacting in response to a stimulus. Is itself merely another form of degeneration. Radical hostility, deadly hostility against sensuality, is always a critical symptom. One is thereby justified in making conjectures with regard to the general condition of such an extremist. Moreover, that hostility, that hatred, only reaches its height when such natures no longer possess sufficient strength for a radical cure, for abjuring their devil. Survey the whole history of priests and philosophers, that of artists also included, and you will see. The most virulent attacks on the senses are not made by the impotent nor by ascetics, but by impossible ascetics, those who would have required ascetic life.

1:56:51The spiritualization of sensualness is called love. It is a grand triumph over Christianity. Our spiritualization of hostility is another triumph. It consists in profoundly understanding the importance of having enemies. In short, in acting and reasoning, the reverse of the former acting and reasoning. The church always wanted to exterminate its enemies. We, the immoralists and anti-Christians, see our advantage in the existence of the church. In political matters also hostility has now become more spiritualized, much more prudent, much more critical, much more forebearing. Almost every party conceives that it is advantageous for its self-maintainance if the opposite party does not lose its power, the same is true in grand politics. A new creation, especially, EG, the new empire, has more need of enemies than a friend. It is only in opposition that it feels itself indispensable, that it becomes indispensable.

1:58:05Not otherwise do we comport ourselves towards the inner enemy. There also we have spiritualized hostility. There also we have understood its worth. People are productive only at the cost of having abundant opposition. They only remain young, provided the soul does not relax, does not long after peace. Nothing has become more alien to us than the desirability of former times, that of peace of soul. Christian desirability. Nothing makes us less envious than the moral cow and the plump comfortableness of good conscience. One has renounced grand life, one has renounced war. In many cases to be sure, peace of soul is merely a misunderstanding, something different which does not just know how to name itself more honestly.

1:59:07Without circumlocution and prejudice, let us take a few cases. Peace of soul may, for example, be the mild radiation of a rich animality into the moral or religious domain, or the beginning of fatigue, the first shadow of which the evening, every sort of evening, casts, or assign that the air is moist, that southern winds arrive, or unconscious gratitude for a good digestion, occasionally called charitableness, or the quieting down of the convalescent to whom all things have a new taste and who is waiting in expectancy, or the condition which follows upon a full gratification of our ruling passion, the agreeable feeling of a rare satiety, or the sena weakness of our will, of our desires, of our vices, or laziness persuaded by concede to dock itself out in moral guise, or the attainment of a certainty, even of a dreadful certainty, after long suspense and torture through uncertainty,

2:00:20or the expression of proficiency and mastery in doing, creating, affecting, and willing, tranquill breathing, attained freedom of will, twilight of the idols, who knows, perhaps also just a modification of peace of soul. I formulate a principle, all naturalism in morality, i.e., all healthy morality, is ruled by an instinct of life, some command of life is fulfilled by adopting a certain canon of thou shalt and thou shalt not, some hindrance and inimical agency on the way of life is thereby removed. Anti-natural morality, on the other hand, i.e., almost every morality which has hitherto been taught, reverenced and preached, directs itself straight against the instincts of life, it condemns those instincts, sometimes secretly, at other times loudly and insolently,

2:01:25saying that God looks on the heart, it negatives the lowest and the highest vital desirings, and takes God as the enemy of life. The saint in whom God finds his highest satisfaction is the ideal castrate. Life is at an end where the kingdom of God begins. If the wickedness of such a mutiny against life as has become almost sacrosanct in Christian morality has been understood, something else has fortunately been understood, besides, the uselessness, the unreality, the absurdity, and the deceitfulness of such a mutiny. For a condemnation of life on the part of a living being is ultimately just the symptom of a certain kind of life. The question whether rightly or wrongly is not at all raised thereby, we would have to have a position outside of life, and yet have to know it as well as each and all who have lived it, to be authorized to touch on the problem of the worth of life at all.

2:02:36It is sufficient reason to convince us that for us the problem is inaccessible. Speaking of values, we speak under the influence of the inspiration and the optics of life. Life itself compels us to fix values. Life itself values through us when we fix values. It follows therefrom that even that anti-naturalist in morality which takes God as the counter-principle and condemnation of life is put in evaluation of life, of which life, of which kind of life. But I have already given the answer of declining, weakened, fatigued, condemned life. Morality as it has hitherto been understood as it was last formulated by Schopenhauer as denial of will to life is the actual decadence instinct which makes out of itself an imperative. It says perish. It is the valuation of the condemned.

2:03:41Let us consider in the last place what naivete it manifests to say, man ought to be so and so. Reality exhibits to us an enchanting wealth of types, the luxuriance of a prodigality of forms and transformations, and some paltry-hard man of a moralist says with regard to it, no, man ought to be different. He even knows how man ought to be, this parasite and bigot. He paints himself on the wall and says, et chéhumol, but even if the moralist directs himself merely to the individual and says, you ought to be so and so, he still continues to make himself ridiculous. The individual, in his antecedents and in his consequence, is a piece of fate, an additional law, an additional necessity for all that now takes place and will take place in the future.

2:04:42To say to him, alter thyself, is to require everything to alter itself, even backward also. And in reality there have been consistent moralists, they wanted man to be otherwise, namely virtuous, they wanted him fashioned in their likeness as a bigot. For that purpose they denied the world. No insignificant madness, no modest form of presumption, morality in as far as it condemns in itself and not from regards, considerations or purposes of life, is a specific error with which we must have no sympathy. It is a degenerative idiosyncrancy which has caused an unutterable amount of harm. We others, we immoralists, on the contrary, have opened our hearts for the reception of every kind of intelligence, conception and approbation.

2:05:44We do not readily deny, we glory in being affirmative. Our eyes have always opened more and more for that economy which still uses and knows how to use for its advantage, all that is rejected by the Holy Dessert. By the Holy Dilarium of the priest, of the diseased reason of the priest. For that economy in the law of life which even derives advantage from the offensive species of bigots, priests and the virtuous, what advantage? But we immoralists ourselves are the answer. End of section 12. Section 13 of Mother Earth, volume 1, number 6, August 1906. This is a Libravox recording. All Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org.

2:06:53Read by Ren Hoa. Mother Earth, volume 1, number 6, August 1906. The Revolutionary Spirit in French literature by Alvin F. Zamborn. All contemporary fiction, in fact, has in it something of the doubt, the trouble, and the protest of the period. And, once upon this tack, nothing less than a minute examination of every novel and volume of short stories that has appeared since the Franco-Pression War would be imposed. Of the essayists, critics and philosophers, who are more or less militant iconoclasts and chivalte, the most important are, A Fernandan Herald, who expounds his attitude as follows. From the time I was able to think a little for myself, I have had an anarchist mind.

2:07:56I mean that I have always had a horror of undisputed authority, of dogmatism, and of conventional ideas. Ideas which, the greater part of the time, one does not attempt to justify to himself. Camille Moucler, who says, If anarchy is primarily the reform of ethics in accordance with the principles of individualism, I can declare squarely that anarchy was born in me, with the study of metaphysics and the awakening of sensibility in the period when I began to know myself. Furthermore, pity for the disinherited and execration of the spolators is a point of honor for the few clean and upright people who are still to be found in the world. Bernard Lazare, who says, Authority, its value and its raison d'être are things which I have never been able to comprehend, that a man irrigates to himself, the right to dominue over his fellows, in any fashion whatsoever, is still inconceivable to me.

2:09:07At first, I regarded myself as the only victim of being full circumstances and vicious wills. Later, I came to consider mankind at large, and for my own sentiments, I devine the feelings of those who more or less continuously, or at some point of their existence, are slaves. Then, what had appeared to me odious for myself, appeared to me odious for all. Gustave Géphois, who devoted a decade to his biography of the Communeur Blanqui, entitled, L'Enfermeur Mé, Henry Mazel, who exclaimed in the Mercure de France, we are all anarchists. Thank God. Alfred Nacquette, a convert from nationalism, or Bingo here, author of L'Enfermeur Contre la Nation, Victor Chabinelle, ex-Prest, an editor of La Chaison, an Henri Berenger, editor of La Chanson, who have acted together in exciting the masses to anti-clarical riding.

2:10:12The socialist anthropologist Charles L'Atorno, the bacteriologist, Machnikov, Rue, Indu-Clo, Charles Albert, and Armon Charpantier, apostles of Le Mour Leplet, Christian Cornelison, George Pioche, Jean-Jullien, G-Bachel, Leopold Lacourt, Jules Leforg, B. Gino-Dole, Auguste Shraak, Albert de Lacourt, E. Fournier, Jacques Centarelle, Louis Lume, Maurice Bidjan, A. Hammond, Camille de St. Croix, Felix Fenion, Hanreiner, Alex Cohen, Henri Bauer, Charles Valier, Gabriel de la Salle, Emil Michelet, Leur-Anne-Tailhade, Francis de Presence, Maurice Leblond, St. George de Bouhelié, G. Leur-Mite, Paul Robin, Eugene Montfort, and Gustave Conne.

2:11:23In the first months of 1891, a weekly publication called Laundejoire, the outsider, was founded by a band of young literary men. They were Zodaksa, Roynar, George Darian, Felix Fenion, Lucien de Scave, Victor Beroukin, Arthur Biel, A. Tabaran, Bernard Lazerre, Charles Molato, Pierr-Quillard, Biel, Edmund Kusterier, Henri Fevre, Edward Dubu, A. F. Harold, George Lecompt, Etienne de Crette, Emil Henry, St. Paul Rue, Jules Mary, Alexander Cohen, J. Lecoc, Chatelle, Sholen, Udovic, Malkeen, Camille Moucler, Octave Mervo, Lucien Moufeld, Piervueber, Victor Melnot, A. Mercier, Tristan Bernard, Paul Adam, Charles Sonier, Jean Ajalbert,

2:12:34Emil Verharne, Henri de Renier, and Frances Villegriffin. It explained its purpose as follows. We belong neither to a party nor to a group. We are outsiders. We go on our own way, individuals, without the faith which saves and blinds. Our discuss with society does not engender convictions in us. We fight for the pleasure of fighting without dreaming of a better future. What matter to us, the tomorrows which in the centuries shall be? What matter to us, the little nephews? It is, Ande-Roch, outside of all laws, of all rules, of all theories, even anarchistic. It is now, from this moment, that we wish to give ourselves over to our compassion, to our transports, to our gentleness, to our wrath, to our instincts, with the proud consciousness of being ourselves.

2:13:38The first number of Longerrach appeared in May 1891, immediately after the massacre of for me, in which old men, women and children, among them a young girl bearing a hothorn sprig by way of a flag of truth, were shot down by the troops of the government, and dealt bravely and scathingly with this horrible incident. And the last number was issued in January 1893, when the paper was forcibly suppressed. The staff of Lande-Roch defended and even glorified Ravashal. Marbos' apology to Chavezha is one of the finest bits of impassioned writing he has ever done. Paul Adams, Eloj de Chavezha is also not worthy. Here is a brief extract. Politics would have been banished completely from our preoccupations, had not the legend of sacrifice, of the gift of a life for the happiness of humanity, suddenly reappeared in our epoch, with a martyrdom of Revashal.

2:14:46At the end of all these judicial proceedings, Khlanik, and calls to legal murder, Ravashal stands as the unmistakable propagator of the great idea of the ancient religions, which extolled the seeking of death by the individual for the good of the world, the abnegation of oneself, of one's life, and one's good name by the exulsion of the humble and the poor. Ravashal is plainly the restoreer of the essential sacrifice. He saw suffering round about him, and he has ennobled the suffering of others by offering his own in a Holocaust. His incontestable charity and distantrustedness, the energy of his acts, his courage before inevitable death, lift him into the splendors of legend. In this time of cynicism and of irony, a saint is born to us. His blood will be the example from which fresh courage and new martyrs will spring.

2:15:52The grand idea of universal altruism will bloom in the red pool at the foot of the guillotine. A fruitful death is about to be consummated. An event of human history is about to be inscribed in the annals of the peoples. The legal murder of Ravashal will open a new era. Landehoch prophesied, or rather supposed, in an article entitled Notre Komplau, Vianze-Tempt against the Chamber, and the ex-members of its staff participated after its supposition had become a fact in the phenomenal demonstrations at Vianze-Tum. On Rufukir, an older conservative journalist, recently deceased, of so much distinction that he was considered a possible Acha-Medician, published about this time an article in the 19th Siaqua, in which he ridiculed the blowing up of the House of the Borshwa as an act devoid of common sense.

2:16:54But declared comprehensible a desire to blow up the Chamber of Deputies, the prefecture of police, or the Palace of the President. End footnote The indignation in literary circles over the execution of Vian was so intense that M-Magnard in Lofiato uttered a vigorous protest against La Vianthalatli, and the most orthodox writers in the most orthodox journals suddenly proclaimed the necessity of stemming this tide of anarchistic hearsay in high places, to which La Vianze-Tempt against the Chamber of Deputies, which, so to speak, first given a habitation and a name. By the accomplishment of a number of necessary long delayed legal and social reforms. The unlettered protagonist of Augustine Le Jard's novel, Le Jard No-Dun and Arquist, appreciates the review conducted by one hector Tela Roche sub-liz,

2:17:54which La Vianze-Tempt may well have been the model in the following fashion. After all, in spite of their gibberish, these reviews of the Jean-Jean lent me by Roche sub-liz are sometimes interesting. They shed crocodile tears over the lots of the people. It is possible. They do not believe a word of what they write. I do not say no. All this does not prevent them from seeing clearly at times and from putting their fingers often on the truth. Besides, although these fine little misture are not in the least anxious at heart for the triumph of the proletariat, because they know very well that it would remove several cushions from under their elbows, they understand and they expound perfectly the legitimacy of our claims. And I applaud with both hands the eulogisms they pronounce on the noble victims are cause already counts. In short, they have interested me, and I have learned not a little from them.

2:18:57Laundae Ho was publicly praised by George Clementso, Henri Bauer, Laurent Taelhade and Jean Dmitier. The last name to set of it, this little sheet, so modest in appearance, and at the same time so facetious in makeup that it might easily have been taken for a club periodical, or for the exclusive organ of a few esthetes, raised more tempests and provoked more passions than a riot in the street. Violent is certainly was in violent with a violent switch. For wearing always a literary subtle and complex form penetrated no less deeply and gained no less to its object, the scattered energies and wills that were craving definite guidance. Opportun or not, the influence of Laundae Ho was exerted effectively. But aside from its action on public affairs, the journal of Zodaksa realized an incontestable intellectual effort,

2:19:59and it is for the beauty of this effort that it pleases me to invoke it. It is to be noted that Emil Henry, in whose pontificial attitude before his judges, even his bitterest antagonists found something atrociously superior and disquieting, and in whom the sympathetic Albert de la Cour discerns, or thinks he discerns, by reason of his solitary meditations, his perpetual ratussination, his hatred of action up to the moment of supreme action, his disgust with life, and his brooding on death, a modern hamlet is the only member of the Ande Ho group was committed an overt act of violence. I surely have the right, he said, to quit the theater when the piece becomes odious to me, and even to slam the doors behind me and going out, at the risk of troubling the tranquility of those who are satisfied, and footnote.

2:21:02Of the rest, some have since identified themselves closely with socialism, some with gulangism and nationalism, and some with anarchism, some have given themselves to the creation of the humorists or the beautiful, without too obvious a destructive prepossession, and some have held themselves scrupulously on De Ho. Most have remained clavote of one sort or another, only if you have conformed, and a part of these only outwardly, thus Paul Adam, who has seemed several times by reason of the enormous range of his interests, and the disconcerting agility of his intelligence, to be utterly lost to revolution, has written, nevertheless, a number of novels of revolutionary trend. He published in 1900, a defense of Bresche, which might have been written the very same day as his illogical, of Ravishal,

2:22:03and he reaffirmed his essential anarchism as late as the spring of 1904. Of those who have remained strictly on De Ho, Zodaksa, uncorrected by hard experiences of prison and exile, resumed in 1898 his assault upon the abuses of society, in his now famous Fuyu, with a fierceness, a versatility, an independence, a finesse, a facility in anathema, and a redundance in the stain that have rarely, if ever, been matched in revolutionary pamphleteering and privateering. It was as if Merbau, with all the withering force of his mighty scorn, had descended into the street, or as if Per Pennard had attained the level of literature. The Fuyu, the Zodaksa, appeared irregularly in the form of placards, as events invited, during the troubled years of 1898 and 1899, and created an enormous sensation.

2:23:10Nothing was exempt from the sharp shooting of this gorilla of the Ashfalt. To the argument of the multitude, he wrote in his salutatory, to the catechism of the crowds, behold the personal reasons of the individual oppose themselves. He goes his way, he acts, he takes aim, because a combative instinct makes him prefer the chase to the nostalgic siesta. On the borders of the code, he poaches the big game, the officers and judges, Bucks or Karni Wojhi. He dislodges from the forests of Bondi, the herd of politicians. He amuses himself by snaring the ravaging financier. He beats up at all the crossroads, the domesticated, chanteletre, fur and feathers, all the debauchers of ideas, all the monsters of the press and the police. Lucien Dyskov compares the series of Zodaksa's writings to,

2:24:12a beautiful road bordered with pity and hatred, impaved with wrath and revolt. He says further of him, Zodaksa's phrase is rapid, the fuse of his articles is short. When a match is applied to them, something is bound to explode. And Daksa is quite capable of sacrificing himself, if need be, in the explosion. He has proved it. The suppression of Laundejo, whose complete file is now one of the rarities of the bookmarked. In the consequent dispersion of the Andejo band, were soon followed by the formation of another revolutionary coderie of young poets, men of letters and sociologists, called La Group de Lide Nouvelle, this group of whom Paul Adam, Ahemin, Victor Buroukin and Jean Carrier, were the most prominent figures, organized a series of Soiree Conférens,

2:25:12which were given at the Hotel Continental, during the winter of 1893 to 94, with great success. The Dé Nouvelle, somewhat tamed by time it is true, still exists. To the former committee of Lide Nouvelle, composed of men of letters, among whom were Paul Adam, Jules Cases, Lucienne Dysgave, Louis de Géraman, George Le Comte and Leopold Le Corre, the artists Eugene Carrier, Jules Dalu and Stynelin, and the Geographer, Elise Réclue, consented to join themselves at the time of the adoption of its new name. Here is the text of the declarations, by means of which, Le Cheneau Vassion, Social Parle Travai, quickly rallied to its support, many of those of the intellectual elite, who are thinking and acting, along the lines of the better aspirations of humanity.

2:26:12Believing that the action of money as a medium of exchange is universally injurious, that it is the source of all the turpitudes and all the infamines of society, that almost all the crimes, the enmities, the divisions, have for their initial cause a question of interest, namely money. Believing also that money, far from being, as some pretend, a stimulus to production, is rather an obstacle to it. That vanality and mercantilism, dishonor and paralyze art, kill noble dreams and generous ambitions, that too often, in the actual condition of society, we propose to ourselves as the end of life, not an ideal of beauty, of truth, of justice, but money. Believing further that there is no other means for counteracting such a situation, then by glorifying, rehabilitating and equitably apportioning labor,

2:27:17and by insisting strenuously on this law of nature, that every consumer should be a producer, the consumption being proportion to the need, and the production to the faculty and the aptitude. The members of the Committee for the Achainal Vassion Social Parle Travai, pledge themselves to spread these ideas by every means in their power, by the pen, by word, and by example. The Noel Humane, Human Christmas, is celebrated annually by another group of emancipated men of letters, under the auspices of Victor Chabinelle's journal La Chaison. The revolutionary fervor of a considerable portion of the intellectual elite has found further expression during the last ten years in a score or more of reviews, which says Paul Adam, have created, promulgated, sustained, and caused to triumph almost two-thirds of the ideas upon which the new century is beginning its life.

2:28:20In each, says the same writer, a group of disinterested spirits, extraordinarily erudite, indifferent to success and fortune, eager for knowledge and proud in its acquisition, have cultivated the most beautiful garden of mentality, which has been seen in France, since the pliad and port royal. Poets, sociologists, romancers, and critics have disseminated thereby marvelous beauties. M. Adam exaggerates, as he is very apt to do, nevertheless, in spite of a great deal that is immature, amateurish, intemperate, and fantastic about most of them. The review des jeunes are one of the most significant phenomena of these latter years. Furthermore, such publications as Le Mécure de France, la Clantre review, edited by Fernand La Borey, the founder of anarchists and of Drayfus,

2:29:24la plume, la chavue de Paris, la chavue, la contemporaine, la vogue, l'hermitage, and la Clantre France, by extending the hospitality of their columns to the exploitation of the most advanced theories and ideas, have, without claiming to be revolutionary, or at any rate, without limiting themselves to propaganda, effectively supplemented the efforts of the propagandist mediums. The revolutionary sentiments prevalent among the intellectual elite of France have found abundant expression in the French drama, as was to be expected in a country which has a literary stage, and which nearly every man of letters is something of a playwright. Indeed, it would not be surprising if the stage, by reason of its superior capacity for giving vividness to ideas, were quite as a facious and instrument of revolutionary propaganda as the press, the chanson, or the novel.

2:30:29Octave Marbeau is the author of several plays, three of which, Les Mouveilles Bergesy, Lepidemi, and Lac-Kite, team with caustic, uncompromising anarchism. Les Mouveilles Bergesy was successfully produced by Bernhardt's company in 1897. Its hero, Jean Roul, is a young, thoughtful, aspiring workman, who has suffered so much at the hands of the capitalists and the authorities, and has seen so much suffering imposed on others from the same sources that he is possessed with a colossal, implacable hatred of everybody and everything that has to do with power. On the other hand, his heart is full to bursting with unsalphished love for the unfortunate proletariat. I want to live, he cries, to live in my flesh, in my brain, in the expansion of all my organs,

2:31:30of all my faculties, instead of remaining the beast of burden that is flogged, and the unthinking machine that is turned for others. I want to be a man, in short, a man in my own eyes. We also need some poetry and some art in our lives, for, poor as he may be, a man does not live by bread alone. He has a right, like the rich, to things of beauty. These flames, the smoke, these tortures, these accursed machines which every day and every hour devour my brain, my heart, my right to happiness, my right to life. These, these yawning mouths of ovens, these fiery furnaces, these cauldrons which are fed with my muscles, with my will, with my liberty, by the shovelful, to make out of them the wealth and the social presence of a single man.

2:32:35Extinguish all that, I entreat you. Blow off all that. Annihilate all that. To be continued, end of section 13. Section 14 of Mother Earth, volume 1, number 6, August 1906. This is a Libra Vox recording. All the Bravox recordings are in the public domain. For more information are to volunteer. Please visit the Bravox.org, read by Agnes Robert Bear. Mother Earth, volume 1, number 6, August 1906. The Triumph of Youth. The afternoon blazed and glittered along the motionless tree-tops, and down into the yellow dust of the road, under the shadows of the trees, among the powdered grass and bushes, sat a woman in a man.

2:33:35The man was young and handsome in a way, with a lean eager face and burning eyes, a forehead in the old poetic mold, crowned by loose dark waves of hair. His chin was long, his lips parted devoweringly, and his glances seemed to eat his companions face. It was known to pretty face, not even ordinarily good-looking. Salow, not young, only young-ish, but there was a peculiar mobility about it that made one notice it. She waved her hands lowly from east to west, indicating the horizon, and said dreamily, how wide it is, how far it is, one can get one's breath. In the city I always feel that the walls are squeezing my chest. After a little silence, she asked without looking at him. What are you thinking of, Bernard? You, he murmured. She glanced at him under her lids musingly, stretched out her hand, and touched his eyelids with her fingertips,

2:34:36and turned aside with a curious, fleeting smile. He caught at her hand, what failing to touch it as she drew it away, bit his lip, and forced them to look off at the sky in the landscape. Yes, he said in a strained voice. It is beautiful after the city. I wish we could stay in it. The woman sighed. That's what I have been wishing for for the last fifteen years. He bent toward her eagerly. Do you think? He stopped and stammered. You know we have been planning, a few of us, to club together, and get a little farm somewhere near. Would you? Do you think? Would you be one of us? She laughed, a low sad laugh. I wouldn't be any good, you know. I couldn't the work that ought to be done. I would come fast enough, and I would try. But I'm a little too old, Bernard. The rest are young enough to make mistakes, and live to make them good.

2:35:38But when I would have my lesson learned, my strength would be gone. It's half gone now. No, it isn't burst out to use. You're worth half a dozen of those jaguans. Old? What when think you were seventy, and you were not old? You will never be old. She looked up where a crow was wheeling in the air. If, she said slowly, following its motions with her eyes. You once planned your feet on my face, and you will. You impish bird. My embedd Bernard will sing a different song. No, Bernard won't retort it to the youth. Bernard knows his own mind. Even if he is, only a boy. I don't love you for your face, you. She interrupted him with a shrung and a bitter sneer. Never dentally. Who would? I'll look of mingled pain and annoyance overspread his features. How you twist my words. You are beautiful to me, and you know what I meant.

2:36:42Well, she said, throwing herself backwards against a tree trunk, and stretching out her feet on the grass, ripples of amusement waving through the cloudy expression. Tell me, what do you love in me? He was silent, biting his lower lip. I'll tell you then, she said. It's my energy, the life in me. That is youth, and my youth has outlived its time. I've had a long lease, but it's going to expire soon. So long as you don't see it. So long as my life seems wholers in yours. Well. But when the failure of life becomes visible, while your own is still in its growth, you will turn her way. When my feet won't spring anymore, yours will still be dancing, and you will want dancing feet with you. I will not, he answered shortly. I've seen plenty of other women. I saw all the crowd coming up this morning, and there wasn't a woman there to compare with you.

2:37:42I don't say I'll never love others, but now I don't. If I see another woman like you, but I never could love one of those young girls. She said, the dancing down the road where a world of dust was making towards them, in the center of which moved a band of bright young figures. There they come now. Don't they look beautiful? There were four young girls in front. Their faces radiant with sun and air, and daisy wreaths in their gleaming hair. They had their arms around each other's waist, and sang as they walked, with neither more cord nor discord, than the birds about them. The voices were delicious in their youths' enjoy. One heard that they were singing, not to produce a musical effect. But from the mere wish to sing, behind them came a troop of young fellows, coats off, heads bare, racing all over the roadside, yawseling each other, and purposely provoking scrambles.

2:38:43The tallest one had a nimble, subright curls, crowning a glowing face, dimpled in sparkling as a child's. The girls glanced shyly at him under their lashes, as he danced about, now in front, and now behind them, occasionally tossing them a flower, but mostly hustling his comrades about. Behind these came older people, with three or four very little children riding on their backs. As the group came of rest of our couple, they stopped to exchange a few words, then went out. When they passed out of hearing, the woman sat with a sphinx-like stare in her eyes, looking steadily at the spot, where the bright head had nodded to her, as it passed. Like a wild flower on a stalk, she murmured softly, narrowing her eyes as if to fix the vision, like a tall tiger lily. Her companion's face darkened perceptibly. What do you mean? What do you see, he asked?

2:39:43The vision of Yusin beauty she answered in the tone of a sleepwalker, and the glory and triumph of it. The immortality of it, its blended indifference to its ruinous temples, and all its humble worshipers. Do you know, turning suddenly to him with a sharp change in her face and voice? What I would be wicked enough to do if I could. You smiled, tolerantly. You wicked. Dear one, you couldn't be wicked. How about I could? If there were any way to fix Davies head forever, just as he passed us now, forever, so that all the world might keep it, and see it for all time, I would cut it off with this hand. Yes, I would. Her eyes glided mercilessly. He shook his head smiling. You wouldn't kill a bug, let alone Davie. I tell you I would. Do you remember when the Thane you died? I felt bad enough. But you know the week before,

2:40:44when he was so very sick. I went out one day to a beautiful glen we used to visit together. They had improved it so much, that the water is all dying out of the creek, the little boat that used to float like pawn lilies, lie all helpless in the mud, and hardly a ribbon of water goes over the fall, and the old giant trees are withering. Oh, it hurt me so to think the glory of a thousand years was vanishing before my eyes, and I couldn't hold it. And suddenly the question came into my head. If you had the power, would you save Nathaniel's life, or bring back the water to the glen? And I didn't hesitate a minute. I said, let Nathaniel die, and all my best loved ones and I myself, but bring back the glory of the glen. When I think, she went on, turning away and becoming dreamy again, of all the beauty that is gone, that I can never see, that is lost forever.

2:41:45The beauty that had to alter and die, it stifles me with the pain of it. I must it all die. He looked at her wonderingly. It seems to me he said slowly, that beauty worship is almost a disease with you. I wouldn't like to care so much for mere outsides. We never long for the thing we are rich in. She answered, and a dry change draws. Nevertheless, his face lighted. It was pleasant to be rich in the thing she worshiped. He had gradually drawn near her feet, and now suddenly, bent forward and kissed them passionately. Don't, she cried sharply. It's too much like self-abasement, and be signs. His face was white and quivering, his voice joked. Well, what be signs? A time will come when you will wish. You had reserved that kiss for some other foot.

2:42:45Some wonder whom it will all be new, who will shut up the joy of it, who will meet you halfway, who will believe all that you say, and say like things in fullness of heart, and I perhaps will see you, and know that in your heart you are sorry you gave something to me, that you would have ungiven if you could. He buried his face in his hands. He do not love me at all, he said, you do not believe me. A curious softness came into the answer. Oh, yes, dear, I believe you. Years ago I believed myself, when I said the same sort of thing. But I told you, I am getting old. I cannot unmake what the years have made, nor bring back what they have stolen. I love you for your face, the words that have stiggan them, and for your soul too, and I am glad to be loved by you. But you know what I am thinking.

2:43:47He did not answer. I am thinking that as I said here, beloved by you and others, who are young and beautiful, it is no lie. In a, well, in a triumph, I have not sought, but which I am human enough to be glad of, and read no doubt by those young girls. I am thinking how the world most with speed of youth will trample on me soon, and carry you away. And very slowly, in my day of pain, you will not be near, nor the others. I shall be alone. Agent pain are unlovely. He won't let me come near you. He said wildly, I would do anything for you. I always want to do things for you, to spare you, and you never let me. When you are in pain, you will push me away.

2:44:47I barely exalted glitter flashed in her face. Yes, she said, I know my secret. That is how I have stayed young so long. See? She said stretching out her arms. Other woman at my age are past the love of men. Their affections have gone to children, and I have broken the law of nature, and prolonged the love of youth, because I have been strong and stood alone. But there is an end. Things change, seasons change. You, I, I'll change. What's the use of saying, never, forever, never, like the old clock on the stairs? It's a big lie. I won't talk anymore, if you are tired, but when the time comes you will see. She noted, yes, I will see. Do you think all people alike?

2:45:50As like as ants. People of vessels which lie, fail and breaks, as it does trees and bees and other sorts of vessels. They play when they are little, and then they love, and then they have children, and then they do the same. And you were the woman that preaches in the virtuality. To be sure, but I don't deceive myself as to the scope of it. The crowd were returning now, and bytast it consent. They arose and joined the group. Down the road they jumped offence, into a field, and had to cross a little stream. Whereas our bridge called the boys, we made a bridge. Someone has stolen our bridge. Oh, come on, cry, Davy. Let's jump it. Three ran in spring. They landed nothing and taunting the rest. But now it's sought out his beloved. Shall I help you over he asked? No, she said shortly.

2:46:50Help the girls. And brushing past him she jumped, falling a little short, and muddying a foot. But scrambling up unated. The rest debated seeking an advantageous point. At last they found a big stone in the middle, and pulling off his shoes. But now I'd waited into the creek, helping the girls across. The smallest one, large-eyed entimment, flung to his arm, and let him almost carry her over. He does a real natural observed, Davy, who was whisking about in the daisy field, like some flashing butterfly. They gathered daisies and laughed, and sang and shattered, till the sun went low. Then they gathered under a big tree, and spread their lunch on the ground. And after they had eaten, the conversation lay between the salafaced woman, and one of the older men, a clever conversation, filled with quaint observations, and curious sidelines. The boy sat all about the woman, questioning her eagerly,

2:47:50but behind, in the shadow of the drooping branches, sat the girls, silent, unobtrusive, hoarding each other's hands, now on then the talker castle-furt of glitz, from Bernard's rather was drawn face, to the faces in the shadow, and the animatic smile, her mood inflicted over her lips. Three years later, on the anniversary of that summer day, the woman sat at an upstairs window, in the house on the little farm, that was a reality now. The little cooperative farm, where ten free men and women, they but in loved, they but in loved, she had come with the others, and done her best, but the cost of it, hired labor and merciless pain, was stamped on the face that looked from the window. She was watching Bernard's figure, as it came swinging through the orchard, presently he came in, and up the stairs, his feet went past her door, then turned back,

2:48:50a resolutely, and a low knock followed. Then together almost sternly, as she answered, come in, he entered with a smile, and I do anything for you this morning. No, she said quietly, you know I like my own cranky ways. I, I'd rather do things myself. Hey, nodded, I know, I always get the same answer. Shall you go to the picnic? You surely will keep our foundation day picnic. Perhaps, later, and perhaps not. There was a curious tone of repression in the words. Well, he answered good-naturedly, if you won't let me do anything for you, I'll have to find someone who will. It's Bella ready to go. This half-hour, Bella, he was Bernard, and Bella came in. Bella, the timid girl, was a brilliant complexion,

2:49:50and gazelle soft eyes. Bella, radiant in her youth and feminine daintyness, more lovely than she had been three years before. She gave Bernard a lunch basket to carry, and a shawl, and a work bag, and a sun on Rella, and when they went out, she clung to his arm besides. She stopped near one of her own rose bushes, and told him to choose a bud for her, and she put her cockatushally in her dark hair. The woman watched them till they disappeared down the lane. He had never once looked back, and her mouth settled in a quiet sneer, and she remembered, how long it's forever, three years. And after a while she rose, and crossed to an old mirror, that hung on the opposite wall. Staring at the reflection it gave back, she whispered brilliantly, or ugly, he were eating with pain. Do you still expect the dew of her? Do you still expect the dew of youth and beauty? Did you not know it all long ago?

2:50:52And something flashed in the image, something as if the features had caught fire and burned. I will not. She said, Horstley, her fingers clenching. I will not surrender. Was it he I loved? It was his youth, his beauty, his life, and younger youth shone love me still, stronger life. I will not. I will not die alive. She turned away, and ran down into the yard, and out into the fields. She would not go on the calm and high way where all went. She would find a hard way through the woods, and over hills, and she would come there before them. Sit and wait for them, where the ways met. They are headed, and the way was to the west. She ran along, finding a fierce pleasure and trampling and breaking the brush that impeded her. There was the road at last, and just ahead of her,

2:51:52an old old man, harbling along, with bent back, and eyes upon the ground. Just before him, was a bad hole in the road. He stopped. It was a loot, feet. She called cheerily. Let me help you. He looked up with dim blue eyes, helplessly seeking. She let him slowly around the dangerous place, and then they sat down together, and the little covered wooden bridge beyond. Ah, murmured the old man, shaking his head, it is good to be young. And there was the ghost of admiration in his watery eyes, and he looked at her toll-straight figure. Yes, she answered sadly, looking away down the road, where she saw bellows white dress fluttering. It is good to be young. The lovers passed without noticing them, absorbed in each other.

2:52:52Presently, the old man hobbled away. He had come to that too, she muttered looking after him. The husks of life. End of section 14. Section 15 of Mother Earth, volume 1, number 6, August 1906. This is a Libravox recording. All Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org. Mother Earth, volume 1, number 6. August 1906, by Various. Books for sale, the book exchange, and agents for Mother Earth. Books to be had through Mother Earth, the Duke Coburs, their history in Russia, their migration to Canada, by Joseph Elkins, two dollars.

2:53:52Morubund Society, and Anarchism, by Jean Grave, 25 cents. Education and Heridity, by J.M. Guyao, a dollar, 25. A sketch of morality, independent of obligation, and sanctioned, by J.M. Guyao, one dollar. American Communities, New and Old Communist Dick, semi-communistic, and cooperative, by W.A. Heinz, one dollar. History of the French Revolution, an excellent work for students, it begins with the sketch of history of the earliest times, the decline of the ancient empires, the rise of the French monarchy, and traces the causes which made the revolution inevitable. The philosophic conclusion is unsurpassed, and the position taken, laying a foundation for the philosophy of freedom, is bound to attract the attention of thinkers.

2:54:52By CL James, reduced to 50 cents. Origin of Anarchism, by CL James, five cents. Fields, factories, and workshops, by Peter Kropotkin, 50 cents. Mutual aid, a factor of evolution, by Peter Kropotkin, reduced to a dollar 20. Memoirs of a revolutionist, by Peter Kropotkin, reduced to a dollar 60. Modern science, and anarchism, by Peter Kropotkin, 25 cents. Ideals of Russian literature, by Peter Kropotkin, two dollars. The state, its role in history, by Peter Kropotkin, ten cents. Enarchism, its philosophy, and ideal, by Peter Kropotkin, five cents. Enarchist morality, by Peter Kropotkin,

2:55:53five cents. History of civilization, in England, by Henry Thomas Buckle, two dollars. England's ideal, and other papers on social subjects, by Ed Carpenter, one dollar. Civilization, its cause, and cure, by Ed Carpenter, one dollar. Loves coming of age, by Ed Carpenter, one dollar. Towards democracy, by Ed Carpenter, two dollars and fifty cents. The Chicago martyrs, the famous speeches of the eight anarchists in Judge Gary's Court, and Governor Altgild's reasons for pardoning fielding, nib, and Schwab, 25 cents. The book exchange. Have you all the books you want? Perhaps there's some special book you would like to get. But for some good reason, you are still without that book.

2:56:54Price too high, cannot find a copy. My book exchange will help you to get that book. You may have a book in your library that someone else has been looking for, and that you would be willing to sell. Why not make a complete list of what books you have as well as the books you would like to have? Tell some of your books. I know I can get you that book you have been looking for, and I know I can save you money on it too. The book exchange is cooperative. You get rid of books you do not need, and get books you want. So does the other fellow. Make your list and send it to SP Hammersmark. Norwood Park, Chicago, Illinois. Agents for Mother Earth. New York City. M-N-Maisal Bookstore. 194 East Broadway. A. Wasserman, 45 Clinton Street. Progressive Library. 106 Forsyth Street. EC Walker, 244 West 143rd Street.

2:57:58Philadelphia, Pennsylvania. N. Notkin, Corner East, Lehigh, and Thompson Streets. Pittsburgh, Pennsylvania. Mrs. George Seldz, 1801 Center Ave. Cleveland, Ohio. R. Glickman, 141 Osborne Street. St. Louis, Missouri. S. Hershkoitz. 117 North Ninth Street. Chicago, Illinois. M. A. Schmidt. 1367 Jackson Street. S. Hanley, N. Hamersmark, Norwood Park. H. Havell, 45 North Clark Street. Milwaukee, Wisconsin. Leo Kupsinski. 941 Seventh Street. Buffalo, New York. L. Finkel, 208 Broadway. Rochester, New York.

2:58:58Mr. Rubinfeld. 65 Weld Street. Syracuse, New York. K. Guesson. 120 Cedar Street. Detroit, Michigan. Carl Nould, 167 Hale Street. Utica, New York. S. Bookbinder, 94 Liberty Street. Atlantic City, M. Kislik, 410 Mediterranean Avenue. Albany, New York. Leo Malfon, 92 Dalin Street. Lynn Massachusetts. Miss M. Burovsky. 32 Amity Street. San Francisco. Los Afritz, 537 Oak Street. Montreal, Canada. Mr. Lazarus, 408. St. Lawrence, Maine. Toronto, Canada. William Simmons, 24 Agnistreet. London, England. Thomas H. Keel. 127, Ossleton Street. London, Northwest.

2:59:59End of Section 15. End of Mother Earth, Volume 1. Number 6, August 1906. Biberius. Red Bite Christine Rocker. June 25th, 2024. Westford, Massachusetts.