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Updated: May 26, 2025
Kropotkin, speaking of the Hottentots, quotes the German author P. Kolben who travelled among them in 1275 or so. "He knew the Hottentots well and did not pass by their defects in silence, but could not praise their tribal morality highly enough. Their word is sacred, he wrote, they know nothing of the corruption and faithless arts of Europe.
With a few exceptions, Kropotkin has only published short works, though certainly numerous, in which he uses epithets rather than arguments, and those in an intentionally trivial tone; indeed he sometimes mocks at the "wise and learned theorists," and regards one deed as worth more than a thousand books. The same internal contrast is seen in him in another direction.
England possesses a theorist of a higher type in Auberon Herbert, who, like Bakunin and Kropotkin, is a scion of a noble house. Herbert began as a representative of Democracy in the seventies, and to-day edits in London a paper called The Free Life, in which he preaches an individualist Anarchism of his own, or, as he himself calls it, "Voluntarism."
As an example of this belief, read the manifesto of Professor Eucken, who represents such a large section of German opinion, and note the absolute sincerity of its tone as well as its simplicity. Wars and Capitalism, by P. Kropotkin. See Nash's Magazine for October, 1914, article by "Diplomatist." Ibid.
In the center of this city reduced almost to starvation there was, says Kropotkin, an "underground café at the Théâtre Bellecour, which remained open all night, and where, in the small hours of the morning, one could see newspaper men and politicians feasting and drinking in company with gay women.
The first article is adapted from an article in The New York Times of recent date, according to which Margaret Bondfield, a member of the British Labor Delegation which recently visited Russia, went to see Peter Kropotkin, the celebrated Russian economist and anarchist, at his home at Dimitroff, near Moscow.
For Kropotkin Anarchy consists in the liberation of the producer from the yoke of capital, in production in common, and the free enjoyment of all products of common work; in freedom from any yoke of government, in the free development of individuals in groups, of groups in federations, in free organisation rising from the simple to the complex according to men's needs and mutual endeavours; and in liberation from religious morality, and a free morality without duty or sanctions proceeding and becoming customary from the life of the community itself.
At the next Swiss Anarchist Congress in 1880 Kropotkin finally demanded the abolition of the term "Collectivism" which had hitherto been retained, and proposed to replace it by the term "Anarchist Communism." Here we can see, even upon a point of theory, the deep divergence which was proceeding at this time.
They aim at cropping, not five or six tons of grass on the acre, as we do, but from 50 to 100 tons of various vegetables on the same space; not 5 pound sworth of hay, but 100 pounds worth of vegetables, of the plainest description, cabbage and carrots. Kropotkin, ``Fields, Factories and Workshops, p. 74. As regards cattle, he mentions that Mr.
"The Jura Federation," wrote Kropotkin, "has played a most important part in the development of the revolutionary idea. If, in speaking of Anarchy to-day, we can say that there are three thousand Anarchists in Lyons, and five thousand in the valley of the Rhone, and several thousands in the South, that is the work mainly of the Jura Federation. Indeed I must ask, How was this possible?
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