Lieut.-Colonel Fletcher continues, "the American people at this time denied itself the greater part of its freedom. It should be observed,"
he moralizes, "that _the majority of the people_ was to such an extent occupied with the war, and to such a degree imbued with the readiness for any kind of sacrifice to attain its end, that it not only did not regret its vanished liberties, but scarcely even noticed their disappearance."[5]
[5] Fletcher"s History of the American War, pages 162-164.
Infinitely more ruthlessly did the bloodthirsty slave-owners of the South employ their uncontrollable hordes. "Wherever there was a majority in favor of slavery," writes the Count of Paris, "public opinion behaved despotically to the minority. All who expressed pity for the national banner ... were forced to be silent. But soon this itself became insufficient; as in all revolutions, the indifferent were forced to express their loyalty to the new order of things....
Those who did not agree to this were given up as a sacrifice to the hatred and violence of the ma.s.s of the people.... In each centre of growing civilization (South-Western states) vigilance committees were formed, composed of all those who had been distinguished by their extreme views in the electoral struggle.... A tavern was the usual place of their sessions, and a noisy orgy was mingled with a contemptible parody of public forms of justice. A few madmen sitting around a desk on which gin and whisky flowed judged their present and absent fellow citizens. The accused, even before having been questioned, could see the rope being prepared. He who did not appear at the court learned his sentence when falling under the bullets of the executioner concealed in the forest...." This picture is extremely reminiscent of the scenes which day by day took place in the camps of Denikin, Kolchak, Yudenich, and the other heroes of Anglo-Franco-American "democracy."
We shall see later how the question of terrorism stood in regard to the Paris Commune of 1871. In any case, the attempts of Kautsky to contrast the Commune with us are false at their very root, and only bring the author to a juggling with words of the most petty character.
The inst.i.tution of hostages apparently must be recognized as "immanent"
in the terrorism of the civil war. Kautsky is against terrorism and against the inst.i.tution of hostages, but in favor of the Paris Commune. (N.B.--The Commune existed fifty years ago.) Yet the Commune took hostages. A difficulty arises. But what does the art of exegesis exist for?
The decree of the Commune concerning hostages and their execution in reply to the atrocities of the Versaillese arose, according to the profound explanation of Kautsky, "from a striving to preserve human life, not to destroy it." A marvellous discovery! It only requires to be developed. It could, and must, be explained that in the civil war we destroyed White Guards in order that they should not destroy the workers. Consequently, our problem is not the destruction of human life, but its preservation. But as we have to struggle for the preservation of human life with arms in our hands, it leads to the destruction of human life--a puzzle the dialectical secret of which was explained by old Hegel, without reckoning other still more ancient sages.
The Commune could maintain itself and consolidate its position only by a determined struggle with the Versaillese. The latter, on the other hand, had a large number of agents in Paris. Fighting with the agents of Thiers, the Commune could not abstain from destroying the Versaillese at the front and in the rear. If its rule had crossed the bounds of Paris, in the provinces it would have found--during the process of the civil war with the Army of the National a.s.sembly--still more determined foes in the midst of the peaceful population. The Commune when fighting the royalists could not allow freedom of speech to royalist agents in the rear.
Kautsky, in spite of all the happenings in the world to-day, completely fails to realize what war is in general, and the civil war in particular. He does not understand that every, or nearly every, sympathizer with Thiers in Paris was not merely an "opponent" of the Communards in ideas, but an agent and spy of Thiers, a ferocious enemy ready to shoot one in the back. The enemy must be made harmless, and in wartime this means that he must be destroyed.
The problem of revolution, as of war, consists in breaking the will of the foe, forcing him to capitulate and to accept the conditions of the conqueror. The will, of course, is a fact of the physical world, but in contradistinction to a meeting, a dispute, or a congress, the revolution carries out its object by means of the employment of material resources--though to a less degree than war. The bourgeoisie itself conquered power by means of revolts, and consolidated it by the civil war. In the peaceful period, it retains power by means of a system of repression. As long as cla.s.s society, founded on the most deep-rooted antagonisms, continues to exist, repression remains a necessary means of breaking the will of the opposing side.
Even if, in one country or another, the dictatorship of the proletariat grew up within the external framework of democracy, this would by no means avert the civil war. The question as to who is to rule the country, _i.e._, of the life or death of the bourgeoisie, will be decided on either side, not by references to the paragraphs of the const.i.tution, but by the employment of all forms of violence.
However deeply Kautsky goes into the question of the food of the anthropopithecus (see page 122 et seq. of his book) and other immediate and remote conditions which determine the cause of human cruelty, he will find in history no other way of breaking the cla.s.s will of the enemy except the systematic and energetic use of violence.
The degree of ferocity of the struggle depends on a series of internal and international circ.u.mstances. The more ferocious and dangerous is the resistance of the cla.s.s enemy who have been overthrown, the more inevitably does the system of repression take the form of a system of terror.
But here Kautsky unexpectedly takes up a new position in his struggle with Soviet terrorism. He simply waves aside all reference to the ferocity of the counter-revolutionary opposition of the Russian bourgeoisie.
"Such ferocity," he says, "could not be noticed in November, 1917, in Petrograd and Moscow, and still less more recently in Budapest." (Page 149.) With such a happy formulation of the question, revolutionary terrorism merely proves to be a product of the blood-thirstiness of the Bolsheviks, who simultaneously abandoned the traditions of the vegetarian anthropopithecus and the moral lessons of Kautsky.
The first conquest of power by the Soviets at the beginning of November, 1917 (new style), was actually accomplished with insignificant sacrifices. The Russian bourgeoisie found itself to such a degree estranged from the ma.s.ses of the people, so internally helpless, so compromised by the course and the result of the war, so demoralized by the regime of Kerensky, that it scarcely dared show any resistance. In Petrograd the power of Kerensky was overthrown almost without a fight. In Moscow its resistance was dragged out, mainly owing to the indecisive character of our own actions. In the majority of the provincial towns, power was transferred to the Soviet on the mere receipt of a telegram from Petrograd or Moscow. If the matter had ended there, there would have been no word of the Red Terror. But in November, 1917, there was already evidence of the beginning of the resistance of the propertied cla.s.ses. True, there was required the intervention of the imperialist governments of the West in order to give the Russian counter-revolution faith in itself, and to add ever-increasing power to its resistance. This can be shown from facts, both important and insignificant, day by day during the whole epoch of the Soviet revolution.
Kerensky"s "Staff" felt no support forthcoming from the ma.s.s of the soldiery, and was inclined to recognize the Soviet Government, which had begun negotiations for an armistice with the Germans. But there followed the protest of the military missions of the Entente, followed by open threats. The Staff was frightened; incited by "Allied"
officers, it entered the path of opposition. This led to armed conflict and to the murder of the chief of the field staff, General Dukhonin, by a group of revolutionary sailors.
In Petrograd, the official agents of the Entente, especially the French Military Mission, hand in hand with the S.R.s and the Mensheviks, openly organized the opposition, mobilizing, arming, inciting against us the cadets, and the bourgeois youth generally, from the second day of the Soviet revolution. The rising of the junkers on November 10 brought about a hundred times more victims than the revolution of November 7. The campaign of the adventurers Kerensky and Krasnov against Petrograd, organized at the same time by the Entente, naturally introduced into the struggle the first elements of savagery. Nevertheless, General Krasnov was set free on his word of honor. The Yaroslav rising (in the summer of 1918) which involved so many victims, was organized by Savinkov on the instructions of the French Emba.s.sy, and with its resources. Archangel was captured according to the plans of British naval agents, with the help of British warships and aeroplanes. The beginning of the empire of Kolchak, the nominee of the American Stock Exchange, was brought about by the foreign Czecho-Slovak Corps maintained by the resources of the French Government. Kaledin and Krasnov (liberated by us), the first leaders of the counter-revolution on the Don, could enjoy partial success only thanks to the open military and financial aid of Germany.
In the Ukraine the Soviet power was overthrown in the beginning of 1918 by German militarism. The Volunteer Army of Denikin was created with the financial and technical help of Great Britain and France.
Only in the hope of British intervention and of British military support was Yudenich"s army created. The politicians, the diplomats, and the journalists of the Entente have for two years on end been debating with complete frankness the question of whether the financing of the civil war in Russia is a sufficiently profitable enterprise. In such circ.u.mstances, one needs truly a brazen forehead to seek the reason for the sanguinary character of the civil war in Russia in the malevolence of the Bolsheviks, and not in the international situation.
The Russian proletariat was the first to enter the path of the social revolution, and the Russian bourgeoisie, politically helpless, was emboldened to struggle against its political and economic expropriation only because it saw its elder sister in all countries still in power, and still maintaining economic, political, and, to a certain extent, military supremacy.
If our November revolution had taken place a few months, or even a few weeks, after the establishment of the rule of the proletariat in Germany, France, and England, there can be no doubt that our revolution would have been the most "peaceful," the most "bloodless"
of all possible revolutions on this sinful earth. But this historical sequence--the most "natural" at the first glance, and, in any case, the most beneficial for the Russian working cla.s.s--found itself infringed--not through our fault, but through the will of events.
Instead of being the last, the Russian proletariat proved to be the first. It was just this circ.u.mstance, after the first period of confusion, that imparted desperation to the character of the resistance of the cla.s.ses which had ruled in Russia previously, and forced the Russian proletariat, in a moment of the greatest peril, foreign attacks, and internal plots and insurrections, to have recourse to severe measures of State terror. No one will now say that those measures proved futile. But, perhaps, we are expected to consider them "intolerable"?
The working cla.s.s, which seized power in battle, had as its object and its duty to establish that power unshakeably, to guarantee its own supremacy beyond question, to destroy its enemies" hankering for a new revolution, and thereby to make sure of carrying out Socialist reforms. Otherwise there would be no point in seizing power.
The revolution "logically" does not demand terrorism, just as "logically" it does not demand an armed insurrection. What a profound commonplace! But the revolution does require of the revolutionary cla.s.s that it should attain its end by all methods at its disposal--if necessary, by an armed rising: if required, by terrorism. A revolutionary cla.s.s which has conquered power with arms in its hands is bound to, and will, suppress, rifle in hand, all attempts to tear the power out of its hands. Where it has against it a hostile army, it will oppose to it its own army. Where it is confronted with armed conspiracy, attempt at murder, or rising, it will hurl at the heads of its enemies an unsparing penalty. Perhaps Kautsky has invented other methods? Or does he reduce the whole question to the _degree_ of repression, and recommend in all circ.u.mstances imprisonment instead of execution?
The question of the form of repression, or of its degree, of course, is not one of "principle." It is a question of expediency. In a revolutionary period, the party which has been thrown from power, which does not reconcile itself with the stability of the ruling cla.s.s, and which proves this by its desperate struggle against the latter, cannot be terrorized by the threat of imprisonment, as it does not believe in its duration. It is just this simple but decisive fact that explains the widespread recourse to shooting in a civil war.
Or, perhaps, Kautsky wishes to say that execution is not expedient, that "cla.s.ses cannot be cowed." This is untrue. Terror is helpless--and then only "in the long run"--if it is employed by reaction against a historically rising cla.s.s. But terror can be very efficient against a reactionary cla.s.s which does not want to leave the scene of operations. _Intimidation_ is a powerful weapon of policy, both internationally and internally. War, like revolution, is founded upon intimidation. A victorious war, generally speaking, destroys only an insignificant part of the conquered army, intimidating the remainder and breaking their will. The revolution works in the same way: it kills individuals, and intimidates thousands. In this sense, the Red Terror is not distinguishable from the armed insurrection, the direct continuation of which it represents. The State terror of a revolutionary cla.s.s can be condemned "morally" only by a man who, as a principle, rejects (in words) every form of violence whatsoever--consequently, every war and every rising. For this one has to be merely and simply a hypocritical Quaker.
"But, in that case, in what do your tactics differ from the tactics of Tsarism?" we are asked, by the high priests of Liberalism and Kautskianism.
You do not understand this, holy men? We shall explain to you. The terror of Tsarism was directed against the proletariat. The gendarmerie of Tsarism throttled the workers who were fighting for the Socialist order. Our Extraordinary Commissions shoot landlords, capitalists, and generals who are striving to restore the capitalist order. Do you grasp this ... distinction? Yes? For us Communists it is quite sufficient.
"FREEDOM OF THE PRESS"
One point particularly worries Kautsky, the author of a great many books and articles--the freedom of the Press. Is it permissible to suppress newspapers?
During war all inst.i.tutions and organs of the State and of public opinion become, directly or indirectly, weapons of warfare. This is particularly true of the Press. No government carrying on a serious war will allow publications to exist on its territory which, openly or indirectly, support the enemy. Still more so in a civil war. The nature of the latter is such that each of the struggling sides has in the rear of its armies considerable circles of the population on the side of the enemy. In war, where both success and failure are repaid by death, hostile agents who penetrate into the rear are subject to execution. This is inhumane, but no one ever considered war a school of humanity--still less civil war. Can it be seriously demanded that, during a civil war with the White Guards of Denikin, the publications of parties supporting Denikin should come out unhindered in Moscow and Petrograd? To propose this in the name of the "freedom" of the Press is just the same as, in the name of open dealing, to demand the publication of military secrets. "A besieged city," wrote a Communard, Arthur Arnould of Paris, "cannot permit within its midst that hopes for its fall should openly be expressed, that the fighters defending it should be incited to treason, that the movements of its troops should be communicated to the enemy. Such was the position of Paris under the Commune." Such is the position of the Soviet Republic during the two years of its existence.
Let us, however, listen to what Kautsky has to say in this connection.
"The justification of this system (_i.e._, repressions in connection with the Press) is reduced to the naive idea that an absolute truth (!) exists, and that only the Communists possess it (!). Similarly,"
continues Kautsky, "it reduces itself to another point of view, that all writers are by nature liars (!) and that only Communists are fanatics for truth (!). In reality, liars and fanatics for what they consider truth are to be found in all camps." And so on, and so on, and so on. (Page 176.)
In this way, in Kautsky"s eyes, the revolution, in its most acute phase, when it is a question of the life and death of cla.s.ses, continues as. .h.i.therto to be a literary discussion with the object of establishing ... the truth. What profundity!... Our "truth," of course, is not absolute. But as in its name we are, at the present moment, shedding our blood, we have neither cause nor possibility to carry on a literary discussion as to the relativity of truth with those who "criticize" us with the help of all forms of arms.
Similarly, our problem is not to punish liars and to encourage just men amongst journalists of all shades of opinion, but to throttle the cla.s.s lie of the bourgeoisie and to achieve the cla.s.s truth of the proletariat, irrespective of the fact that in both camps there are fanatics and liars.
"The Soviet Government," Kautsky thunders, "has destroyed the sole remedy that might militate against corruption: the freedom of the Press. Control by means of unlimited freedom of the Press alone could have restrained those bandits and adventurers who will inevitably cling like leeches to every unlimited, uncontrolled power." (Page 188.) And so on.
The Press as a trusty weapon of the struggle with corruption! This liberal recipe sounds particularly pitiful when one remembers the two countries with the greatest "freedom" of the Press--North America and France--which, at the same time, are countries of the most highly developed stage of capitalist corruption.
Feeding on the old scandal of the political ante-rooms of the Russian revolution, Kautsky imagines that without Cadet and Menshevik freedom the Soviet apparatus is honey-combed with "bandits" and "adventurers."
Such was the voice of the Mensheviks a year or eighteen months ago.
Now even they will not dare to repeat this. With the help of Soviet control and party selection, the Soviet Government, in the intense atmosphere of the struggle, has dealt with the bandits and adventurers who appeared on the surface at the moment of the revolution incomparably better than any government whatsoever, at any time whatsoever.
We are fighting. We are fighting a life-and-death struggle. The Press is a weapon not of an abstract society, but of two irreconcilable, armed and contending sides. We are destroying the Press of the counter-revolution, just as we destroyed its fortified positions, its stores, its communications, and its intelligence system. Are we depriving ourselves of Cadet and Menshevik criticisms of the corruption of the working cla.s.s? In return we are victoriously destroying the very foundations of capitalist corruption.
But Kautsky goes further to develop his theme. He complains that we suppress the newspapers of the S.R.s and the Mensheviks, and even--such things have been known--arrest their leaders. Are we not dealing here with "shades of opinion" in the proletarian or the Socialist movement? The scholastic pedant does not see facts beyond his accustomed words. The Mensheviks and S.R.s for him are simply tendencies in Socialism, whereas, in the course of the revolution, they have been transformed into an organization which works in active co-operation with the counter-revolution and carries on against us an open war. The army of Kolchak was organized by Socialist Revolutionaries (how that name savours to-day of the charlatan!), and was supported by Mensheviks. Both carried on--and carry on--against us, for a year and a half, a war on the Northern front. The Mensheviks who rule the Caucasus, formerly the allies of Hohenzollern, and to-day the allies of Lloyd George, arrested and shot Bolsheviks hand in hand with German and British officers. The Mensheviks and S.R.s of the Kuban Rada organized the army of Denikin. The Esthonian Mensheviks who partic.i.p.ate in their government were directly concerned in the last advance of Yudenich against Petrograd. Such are these "tendencies" in the Socialist movement. Kautsky considers that one can be in a state of open and civil war with the Mensheviks and S.R.s, who, with the help of the troops they themselves have organized for Yudenich, Kolchak and Denikin, are fighting for their "shade of opinions" in Socialism, and at the same time to allow those innocent "shades of opinion" freedom of the Press in our rear. If the dispute with the S.R.s and the Mensheviks could be settled by means of persuasion and voting--that is, if there were not behind their backs the Russian and foreign imperialists--there would be no civil war.
Kautsky, of course, is ready to "condemn"--an extra drop of ink--the blockade, and the Entente support of Denikin, and the White Terror.
But in his high impartiality he cannot refuse the latter certain extenuating circ.u.mstances. The White Terror, you see, does not infringe their own principles, while the Bolsheviks, making use of the Red Terror, betray the principle of "the sacredness of human life which they themselves proclaimed." (Page 210.)
What is the meaning of the principle of the sacredness of human life in practice, and in what does it differ from the commandment, "Thou shalt not kill," Kautsky does not explain. When a murderer raises his knife over a child, may one kill the murderer to save the child? Will not thereby the principle of the "sacredness of human life" be infringed? May one kill the murderer to save oneself? Is an insurrection of oppressed slaves against their masters permissible?
Is it permissible to purchase one"s freedom at the cost of the life of one"s jailers? If human life in general is sacred and inviolable, we must deny ourselves not only the use of terror, not only war, but also revolution itself. Kautsky simply does not realize the counter-revolutionary meaning of the "principle" which he attempts to force upon us. Elsewhere we shall see that Kautsky accuses us of concluding the Brest-Litovsk peace: in his opinion we ought to have continued war. But what then becomes of the sacredness of human life?
Does life cease to be sacred when it is a question of people talking another language, or does Kautsky consider that ma.s.s murders organized on principles of strategy and tactics are not murders at all? Truly it is difficult to put forward in our age a principle more hypocritical and more stupid. As long as human labor-power, and, consequently, life itself, remain articles of sale and purchase, of exploitation and robbery, the principle of the "sacredness of human life" remains a shameful lie, uttered with the object of keeping the oppressed slaves in their chains.
We used to fight against the death penalty introduced by Kerensky, because that penalty was inflicted by the courts-martial of the old army on soldiers who refused to continue the imperialist war. We tore this weapon out of the hands of the old courts-martial, destroyed the courts-martial themselves, and demobilized the old army which had brought them forth. Destroying in the Red Army, and generally throughout the country, counter-revolutionary conspirators who strive by means of insurrections, murders, and disorganization, to restore the old regime, we are acting in accordance with the iron laws of a war in which we desire to guarantee our victory.
If it is a question of seeking formal contradictions, then obviously we must do so on the side of the White Terror, which is the weapon of cla.s.ses which consider themselves "Christian," patronize idealist philosophy, and are firmly convinced that the individuality (their own) is an end-in-itself. As for us, we were never concerned with the Kantian-priestly and vegetarian-Quaker prattle about the "sacredness of human life." We were revolutionaries in opposition, and have remained revolutionaries in power. To make the individual sacred we must destroy the social order which crucifies him. And this problem can only be solved by blood and iron.
There is another difference between the White Terror and the Red, which Kautsky to-day ignores, but which in the eyes of a Marxist is of decisive significance. The White Terror is the weapon of the historically reactionary cla.s.s. When we exposed the futility of the repressions of the bourgeois State against the proletariat, we never denied that by arrests and executions the ruling cla.s.s, under certain conditions, might temporarily r.e.t.a.r.d the development of the social revolution. But we were convinced that they would not be able to bring it to a halt. We relied on the fact that the proletariat is the historically rising cla.s.s, and that bourgeois society could not develop without increasing the forces of the proletariat. The bourgeoisie to-day is a falling cla.s.s. It not only no longer plays an essential part in production, but by its imperialist methods of appropriation is destroying the economic structure of the world and human culture generally. Nevertheless, the historical persistence of the bourgeoisie is colossal. It holds to power, and does not wish to abandon it. Thereby it threatens to drag after it into the abyss the whole of society. We are forced to tear it off, to chop it away. The Red Terror is a weapon utilized against a cla.s.s, doomed to destruction, which does not wish to perish. If the White Terror can only r.e.t.a.r.d the historical rise of the proletariat, the Red Terror hastens the destruction of the bourgeoisie. This hastening--a pure question of acceleration--is at certain periods of decisive importance. Without the Red Terror, the Russian bourgeoisie, together with the world bourgeoisie, would throttle us long before the coming of the revolution in Europe. One must be blind not to see this, or a swindler to deny it.
The man who recognizes the revolutionary historic importance of the very fact of the existence of the Soviet system must also sanction the Red Terror. Kautsky, who, during the last two years, has covered mountains of paper with polemics against Communism and Terrorism, is obliged, at the end of his pamphlet, to recognize the facts, and unexpectedly to admit that the Russian Soviet Government is to-day the most important factor in the world revolution. "However one regards the Bolshevik methods," he writes, "the fact that a proletarian government in a large country has not only reached power, but has retained it for two years up to the present time, amidst great difficulties, extraordinarily increases the sense of power amongst the proletariat of all countries. For the actual revolution the Bolsheviks have thereby accomplished a great work--_grosses geleistet_." (Page 233.)
This announcement stuns us as a completely unexpected recognition of historical truth from a quarter whence we had long since ceased to await it. The Bolsheviks have accomplished a great historical task by existing for two years against the united capitalist world. But the Bolsheviks held out not only by ideas, but by the sword. Kautsky"s admission is an involuntary sanctioning of the methods of the Red Terror, and at the same time the most effective condemnation of his own critical concoction.