communal councils. It must be the work of all, a natural growth, a product of the constructive genius of the great mass. Communism cannot be imposed from above; it could not live even for a few months if the constant and daily co-operation of all did not uphold it. It must be free.
It cannot exist without creating a continual contact between all for the thousands and thousands of common transactions; it cannot exist without creating local life, independent in the smallest unities—the block of houses, the street, the district, the commune. It would not answer its purpose if it did not cover society with a network of thousands of associations to satisfy its thousand needs: the necessaries of life, articles of luxury, of study, enjoyment, amusements. And such associations cannot remain narrow and local; they must necessarily tend (as is already the case with learned societies, cyclist clubs, humanitarian societies and the like) to become international.
And the sociable customs that Communism—were it only partial at its origin—must inevitably engender in life, would already be a force incomparably more powerful to maintain and develop the kernel of sociable customs than all repressive machinery.
This, then, is the form—sociable institution—of which we ask the development of the spirit of harmony that Church and State had undertaken to impose on us—with the sad result we know only too well. And these remarks contain our answer to those who affirm that Communism and Anarchy cannot go together. They are, you see, a necessary complement to one another. The most powerful development of individuality, of individual originality—as one of our comrades has so well said,—can only be produced when the first needs of food and shelter are satisfied; when the struggle for existence against the forces of nature has been simplified; when man's time is no longer taken up entirely by the meaner side of daily subsistence,—then, only, his intelligence, his artistic taste, Ins inventive spirit, his genius, can develop freely and ever strive to greater achievements.
Communism is the best basis for individual development and freedom; not that individualism which drives man to the war of each against all—this is the only one known up till now,—but that which represents the full expansion of man's faculties, the superior development of what is original in him, the greatest fruit fulness of intelligence, feeling and will.
Such being our ideal, what does it matter to us that it can not be realised at once!
Our first duty is to find out, b} T an analysis of society, its characteristic tendencies at a given moment of evolution and to state them clearly. Then, to act according to those tendencies in our relations with all those
