The Conquest of Bread, Peter Kropotkin [the best books of all time .txt] 📗

command, the agriculture of the anarchist Commune of Paris would be a very different thing from the rude husbandry of the Ardennes.

Steam, electricity, the heat of the sun, and the breath of the wind, will ere long be pressed into service. The steam plough and the steam harrow will quickly do the rough work of preparation, and the soil, thus cleaned and enriched, will only need the intelligent care of man, and of woman even more than man, to be clothed with luxuriant vegetation⁠—not once but three or four times in the year.

Thus, learning the art of horticulture from experts, and trying experiments in different methods on small patches of soil reserved for the purpose, vying with each other to obtain the best returns, finding in physical exercise, without exhaustion or overwork, the health and strength which so often flags in cities⁠—men, women and children will gladly turn to the labour of the fields, when it is no longer a slavish drudgery, but has become a pleasure, a festival, a renewal of health and joy.

“There are no barren lands; the earth is worth what man is worth”⁠—that is the last word of modern agriculture. Ask of the earth, and she will give you bread, provided that you ask aright.

A district, though it were as small as the two departments of the Seine and the Seine-et-Oise, and with so great a city as Paris to feed, would be practically sufficient to grow upon it all the food supplies, which otherwise might fail to reach it.

The combination of agriculture and industry, the husbandman and the mechanic in the same individual⁠—this is what anarchist communism will inevitably lead us to, if it starts fair with expropriation.

Let the Revolution only get so far, and famine is not the enemy it will have to fear. No, the danger which will menace it lies in timidity, prejudice, and half-measures. The danger is where Danton saw it when he cried to France: “De l’audace, de l’audace, et encore de l’audace.” The bold thought first, and the bold deed will not fail to follow.

VI Dwellings I

Those who have closely watched the growth of Socialist ideas among the workers must have noticed that on one momentous question⁠—the housing of the people⁠—a definite conclusion is being imperceptibly arrived at. It is a fact that in the large towns of France, and in many of the smaller ones, the workers are coming gradually to the conclusion that dwelling-houses are in no sense the property of those whom the State recognizes as their owners.

This idea has evolved naturally in the minds of the people, and nothing will ever convince them again that the “rights of property” ought to extend to houses.

The house was not built by its owner. It was erected, decorated and furnished by innumerable workers in the timber yard, the brick field, and the workshop, toiling for dear life at a minimum wage.

The money spent by the owner was not the product of his own toil. It was amassed, like all other riches, by paying the workers two-thirds or only a half of what was their due.

Moreover⁠—and it is here that the enormity of the whole proceeding becomes most glaring⁠—the house owes its actual value to the profit which the owner can make out of it. Now, this profit results from the fact that his house is built in a town⁠—that is, in an agglomeration of thousands of other houses, possessing paved streets, bridges, quays, and fine public buildings, well lighted, and affording to its inhabitants a thousand comforts and conveniences unknown in villages; a town in regular communication with other towns, and itself a centre of industry, commerce, science, and art; a town which the work of twenty or thirty generations has made habitable, healthy, and beautiful.

A house in certain parts of Paris is valued at many thousands of pounds sterling, not because thousands of pounds’ worth of labour have been expended on that particular house, but because it is in Paris; because for centuries workmen, artists, thinkers, and men of learning and letters have contributed to make Paris what it is today⁠—a centre of industry, commerce, politics, art, and science; because Paris has a past; because, thanks to literature, the names of its streets are household words in foreign countries as well as at home; because it is the fruit of eighteen centuries of toil, the work of fifty generations of the whole French nation.

Who, then, can appropriate to himself the tiniest plot of ground, or the meanest building in such a city, without committing a flagrant injustice? Who, then, has the right to sell to any bidder the smallest portion of the common heritage?

On that point, as we have said, the workers begin to be agreed. The idea of free dwellings showed its existence very plainly during the siege of Paris, when the cry was for an abatement pure and simple of the terms demanded by the landlords. It appeared again during the Commune of 1871, when the Paris workmen expected the Council of the Commune to decide boldly on the abolition of rent. And when the New Revolution comes, it will be the first question with which the poor will concern themselves.

Whether in time of revolution or in time of peace, the worker must be housed somehow or other; he must have some sort of roof over his head. But, however tumble-down and squalid his dwelling may be, there is always a landlord who can evict him. True, during the Revolution the landlord cannot find bailiffs and police-sergeants to throw the workman’s rags and chattels into the street, but who knows what the new Government will do tomorrow? Who can say that it will not call coercion to its aid again, and set the police pack upon the tenant to hound him out of his hovels? Have we not seen the commune of Paris proclaim the remission of rents due up to the first of