tened and tolerant
as regards this dangerous movement, describe it as a "pathological
phenomenon." We have done our best to make some sense of this
mischievous, though modern, analogy, but have never succeeded, in
spite of Lombroso, Kraft-Ebing, and others undeniably capable in their
own department. The former, in his clever book on this subject,[1] has
confused individual with social pathology. When Lombroso completely
identified the Anarchist theory and idea--with which he is by no means
familiar--with the persons engaged in Anarchist actions, and made an
attempt (which is certainly successful) to trace the political methods
of thought and action of a great many of them to pathological
premises, he reached the false conclusion that Anarchism itself was a
pathological phenomenon. But in reality the only conclusion from his
demonstration is that many unhealthy and criminal characters adopt
Anarchism, a conclusion which he himself admits in this remark, that
"Criminals take part specially in the beginnings of insurrections and
revolutions in large numbers, for, at a time when the weak and
undecided are still hesitating, the impulsive activity of abnormal and
unhealthy characters preponderates, and their example then produces
epidemics of excesses." This fact we fearlessly acknowledge; and it
gains a special significance for us in that the Anarchists themselves
base their system of "propaganda by action" upon this knowledge. But
if we are therefore to call this phenomenon a symptom that Anarchism
itself is a pathological phenomenon, to what revolutionary movement
might we not then apply this criterion, and what would it imply if we
did?

[1] Cesare Lombroso, _The Anarchists, a Study in Criminal
Psychology and Sociology_. (German translation by Dr. Hans
Kneller, after the 2d edition of the original. Hamburg,
1895.)

I have stated, and (I hope) have shown elsewhere[2] what may be
understood by "pathological" social phenomena, namely, an abnormal
unhealthy condition of the popular mind in the sense of a general
aberration of the intellect of the masses, as is possibly the case in
what is known as Anti-Semitism. But even in this limited sense it
appears quite inadmissible and incorrect to call Anarchism a
pathological phenomenon. Let us be fair and straightforward, if we
wish to learn; let us be just, even if we are to benefit our most
dangerous enemies; for in the end we shall benefit ourselves. With
Anar