We were going down the river Lena, a few barges of convicts with a convoy of soldiers, drifting slowly along with the current. It was cold at night, and the heavy coats with which we covered ourselves were thick with frost in the morning. All along the way, at villages decided on beforehand, one or two convicts were put ashore. As well as I can remember, it took about three weeks before we came to the village of Ust-Kut. There I was put ashore with one of the woman prisoners, a close associate of mine from Nikolayev. Alexandra Lvovna had one of the most important positions in the South Russian Workers’ Union. Her utter loyalty to socialism and her complete lack of any personal ambition gave her an unquestioned moral authority. The work that we were doing bound us closely together, and so, to avoid being separated, we had been married in the transfer prison in Moscow.

The village comprised about a hundred peasant huts. We settled down in one of them, on the very edge of the village. About us were the woods; below us, the river. Farther north, down the Lena, there were gold-mines. The reflection of the gold seemed to hover about the river. Ust-Kut had known lusher times, days of wild debauches, robberies, and murders. When we were there the village was very quiet, but there was still plenty of drunkenness. The couple who owned the hut that we took were inveterate tipplers. Life was dark and repressed, utterly remote from the rest of the world. At night, the cockroaches filled the house with their rustlings as they crawled over table and bed, and even over our faces. From time to time we had to move out of the hut for a day or so and keep the door wide open, at a temperature of 35 degrees (Fahrenheit) below zero.

In the summer our lives were made wretched by midges. They even bit to death a cow which had lost its way in the woods. The peasants wore nets of tarred horsehair over their heads. In the spring and autumn the village was buried in mud. To be sure, the country was beautiful, but during those years it left me cold. I hated to waste interest and time on it. I lived between the woods and the river, and I almost never noticed them – I was so busy with my books and personal relations. I was studying Marx, brushing the cockroaches off the page.

The Lena was the great water route of the exiled. Those who had completed their terms returned to the South by way of the river. But communication was continuous between these various nests of the banished which kept growing with the rise of the revolutionary tide. The exiles exchanged letters with each other, some of them so long that they were really theoretical treatises. It was comparatively easy to get a transfer from one place to another from the governor of Irkutsk. Alexandra Lvovna and I moved to a place 250 versts east on the river Ilim, where we had friends. I found a job there, for a while, as clerk to a millionaire merchant. His fur depots, stores and saloons were scattered over a territory as big as Belgium and Holland put together. He was a powerful merchant-lord. He referred to the thousands of Tunguses under him as “my little Tunguses.” He couldn’t even write his name; he had to mark it with a cross. He lived in niggardly fashion the whole year round, and then would squander tens of thousands of roubles at the annual fair at Nijni-Novgorod. I worked under him for a month and a half. Then one day I entered on a bill a pound of red-lead as “one pood” (forty pounds), and sent this huge bill to a distant store. This completely ruined my reputation with my employer, and I was discharged.

So we went back to Ust-Kut. The cold was terrific; the temperature dropped as low as 55 degrees (Fahrenheit) below zero. The coachman had to break the icicles off the horses’ muzzles as we drove along. I held a ten-months-old baby-girl on my knees. We had made a fur funnel to put over her head, arranged so that she could breathe through it and at every stop we removed her fearfully from her coverings, to see if she was still alive. Nothing untoward happened on that trip, how ever. We didn’t stay long at Ust-Kut. After a few months, the governor gave us permission to move a little farther south, to a place called Verkholensk, where we had friends.

The aristocracy among the exiles was made up of the old Populists who had more or less succeeded in establishing them selves during the long years they had been away. The young Marxists formed a distinct section by themselves. It was not until my time that the striking workers, often illiterates who by some freak of fate had been separated from the great mass, began to drift to the north. For them, exile proved an in valuable school for politics and general culture. Intellectual disagreements were made the more bitter by squabbles over personal matters, as is natural where a great many people are forcibly confined. Private, and especially romantic, conflicts frequently took on the proportions of drama. There were even suicides on this account. At Verkholensk, we took turns at guarding a student from Kiev. I noticed a pile of shining metal shavings on his table. We found out later that he had made lead bullets for his shotgun. Our guarding him was in vain. With the barrel of the gun against his breast, he pulled the trigger with his foot. We buried him in silence on the hill. At that time, we were still shy about making speeches, as if there were something artificial about them. In all the big exile colonies, there were graves of suicides. Some of the exiles became absorbed into the local populations, especially in the towns; others took to drink. In exile, as in prison, only hard intellectual work could save one. The Marxists, I must admit, were the only ones who did any of it under these conditions.

It was on the great Lena route, at that time, that I met Dzerzhinsky, Uritzky, and other young revolutionaries who were destined to play such important rôles in the future. We awaited each arriving party eagerly. On a dark spring night, as we sat around a bonfire on the banks of the Lena, Dzerzhinsky read one of his poems, in Polish. His face and voice were beautiful, but the poem was a slight thing. The life of the man was to prove to be one of the sternest of poems.

Soon after our arrival at Ust-Kut, I began to contribute articles to an Irkutsk newspaper, the Vostochnoye Obozreniye (The Eastern Review). It was a provincial organ within the law, started by the old Populist exiles, but occasionally it fell into the hands of Marxists. I began as a village correspondent, and I waited anxiously for my first article to appear. The editor encouraged my contributions, and I soon began to write about literature, as well as about public questions. One day when I was trying to think of a pen-name, I opened the Italian dictionary and “antidoto” was the first word that met my eye. So for several years I signed myself “Antid Oto,” and jestingly explained to my friends that I wanted to inject the Marxist antidote into the legitimate newspapers. After a while, my pay jumped suddenly from two kopecks a line to four. It was the best proof of success. I wrote about the peasantry; about the Russian classic authors; about Ibsen, Hauptmann and Nietzsche; de Maupassant, Andreyev and Gorky. I sat up night after night scratching up my manuscripts, as I tried to find the exact idea or the right word to express it. I was becoming a writer.

Since 1896, when I had tried to ward off revolutionary ideas, and the following year, when I had done the same to Marxist doctrines even though I was already carrying on revolutionary work, I had travelled far. At the time of my exile, Marxism had definitely become the basis of my philosophy. During the exile, I tried to consider, from the new point of view I had acquired, the so-called “eternal” problems of life: love, death, friendship, optimism, pessimism, and so forth. In different epochs, and in varying social surroundings, man loves and hates and hopes differently. Just as the tree feeds its leaves, flowers, and fruits with the extracts absorbed from the soil by its roots, so does the individual find food for his sentiment and ideas, even the most “sublime” ones, in the economic roots of society. In my literary articles written in this period, I developed virtually one theme only: the relations between the individual and society. Not very long ago, these articles were published in a single volume, and when I saw them collected I realized that although I might have written them differently to-day, I should not have had to change the substance of them.

At that time, official or so-called “legal” Russian Marxism was in the throes of a crisis. I could see then from actual experience how brazenly new social requirements create for themselves intellectual garments from the cloth of a theory that was intended for something quite different. Until the nineties, the greater part of the Russian intelligentsia was stagnating in Populist theories with their rejection of capitalist development and idealization of peasant communal ownership of the land.

And capitalism in the meantime was holding out to the intelligentsia the promise of all sorts of material blessings and political influence. The sharp knife of Marxism was the instrument by which the bourgeois intelligentsia cut the Populist umbilical cord, and severed itself from a hated past. It was this that accounted for the swift and victorious spread of Marxism during the latter years of the last century.

As soon as Marxism had accomplished this, however, it began to irk this same intelligentsia. Its dialectics were convenient for demonstrating the progress of capitalist methods of development, but finding that it led to a revolutionary rejection of the whole capitalist system, they adjudged it an impediment and declared it out of date. At the turn of the century, at the time when I was in prison and exile, the Russian intelligentsia was going through a phase of wide-spread criticism of Marxism. They accepted its historical justification of capitalism, but discarded its rejection of capitalism by revolutionary means. In this roundabout way the old Populist intelligentsia, with its archaic sympathies, was slowly being transformed into a liberal bourgeois intelligentsia.

European criticisms of Marxism now found a ready hearing in Russia, irrespective of their quality. It is enough to say that Eduard Bernstein became one of the most popular guides from socialism to liberalism. The normative philosophy, shouting victory with more and more assurance, was ousting the materialist dialectics. Bourgeois public opinion, in its formative stages, needed inflexible norms, not only to protect it against the tyrannies of the autocratic bureaucracy, but against the wild revolutionism of the masses. Kant, although he overthrew Hegel, did not in turn hold his position very long. Russian liberalism came very late, and from the first lived on volcanic soil. The categorical imperative, it found, gave it too abstract and unreliable a security. Much stronger measures were needed to resist the revolutionary masses. The transcendental idealists became orthodox Christians. Bulgakov, a professor of political economy, began with a revision of Marxism on the agrarian question, went on to idealism, and ended by becoming a priest. But this last stage was not reached until some years later.

In the early years of this century, Russia was a vast laboratory of social thinking. My work on the history of freemasonry had fortified me in a realization of the subordinate place of ideas in the historical process. “Ideas do not drop from the sky,” I repeated after old Labriola. Now it was no longer a question of pure scientific study, but of the choice of a political path. The revision of Marxism that was going on in all directions helped me as it did many another young Marxist – it helped us to make up our minds and sharpen our weapons. We needed Marxism, not only to rid ourselves of Populism, which touched us but slightly, but actually to begin a stout war against capitalism in its own territory. The struggles against the Revisionists toughened us politically, as well as in the field of theory. We were becoming proletarian revolutionaries.

During this same period, we met with a great deal of criticism from our left. In one of the northern colonies – I think it was Viluysk – lived an exile called Makhaisky, whose name soon became generally known. Makhaisky began as a critic of Social Democratic opportunism. His first hectographed essay, devoted to an exposure of the opportunism of the German Social Democracy, had a great vogue among the exiles. His second essay criticised the economic system of Marx and ended with the amazing conclusion that Socialism is a social order based on the exploitation of the workers by a professional intelligentsia. The third essay advocated the rejection of political struggle, in the spirit of anarchist syndicalism. For several months, the work of Makhaisky held first place in the interest of the Lena exiles. It gave me a powerful inoculation against anarchism, a theory very sweeping in its verbal negations, but lifeless and cowardly in its practical conclusions.

The first time I ever met a living anarchist was in the Moscow transfer prison. He was a village school-teacher, Luzin, a man reserved and uncommunicative, even cruel. In prison he always preferred to be with the criminals and would listen intently to their tales of robbery and murder. He avoided discussions of theory. But once when I pressed him to tell me how railways would be managed by autonomous communities, he answered: “Why the hell should I want to travel on rail ways under anarchism?” That answer was enough for me. Luzin tried to win the workers over, and we carried on a concealed warfare which was not devoid of hostility.

We made the journey to Siberia together. During the high floods on the river, Luzin decided to cross the Lena in a boat. He was not quite sober and challenged me to go with him. I agreed. Loose timber and dead animals were floating on the surface of the swollen river; there were many whirlpools. We made the crossing safely, though not without exciting moments. Luzin gave me a sort of verbal testimonial: a “good comrade,” or something to that effect, and we became friendlier. Soon after, however, he was transferred to a place farther north. A few months later he stabbed the local police-chief with a knife. The policeman was not a bad sort of fellow and the wound did not prove dangerous. At the trial Luzin declared that he had nothing against the man personally, but that he wanted, through him, to strike at the tyranny of the state. He was sentenced to hard-labor.

While hot discussions were seething in the far-flung, snow-covered Siberian exile colonies – discussions of such things as the differentiation of the Russian peasantry, the English trades-unions, the relationship between the categorical imperative and the class interests, and between Marxism and Darwinism – a struggle of a special sort was taking place in government spheres. In February, 1901, the Holy Synod excommunicated Leo Tolstoy.

The edict was published in all the papers. Tolstoy was accused of six crimes:

1. “He rejects the personal, living God, glorified in the Holy Trinity.”
2. “He denies Christ as the God-man risen from the dead.”
3. “He denies the Immaculate Conception and the virginity, before and after the birth, of the God-mother.”
4. “He does not recognize life after death and retribution for sins.”
5. “He rejects the benefaction of the Holy Ghost.”
6. “He mocks at the sacrament of the Eucharist.”

The gray-bearded metropolitans, Pobedonostzev, who was inspiring them, and all the other pillars of the state who looked upon us revolutionaries as half-mad fanatics, not to say criminals – whereas they, in their own eyes, were the representatives of sober thought based on the historical experience of man – it was these people who demanded that the great artist-realist subscribe to the faith in the Immaculate Conception, and in the transubstantiation of the Holy Ghost through wafers. We read the list of Tolstoy’s heresies over and over again, each time with fresh astonishment, and said to our selves: No, it is we who rest on the experience of man, it is we who represent the future, while those men at the top are not merely criminals but maniacs as well. We were absolutely sure that we would get the better of that lunatic asylum.

The old structure of the state was cracking all through its foundations. The students were still the ringleaders in the struggle, and in their impatience began to employ the methods of terrorism. After the shots fired by Karpovich and Balmashov ¹, all the exiles were as much aroused as if they had heard the bugle-call of alarm. Arguments about the use of terrorist methods began. After individual vacillations, the Marxist section of the exiled went on record against terrorism. The chemistry of high explosives cannot take the place of mass action, we said. Individuals may be destroyed in a heroic struggle, but that will not rouse the working class to action. Our task is not the assassination of the Czar’s ministers, but the revolutionary overthrow of Czarism. This is where the line was drawn between the Social Democrats and the Socialist-Revolutionists. While my theoretical views were formed in prison, my political self-determination was achieved in exile.

Two years had passed in this way, and much water had flowed under the bridges of St. Petersburg, Moscow, and War saw. A movement begun underground was now walking the streets of the cities. In some districts, the peasantry was beginning to stir. Social Democratic organizations sprang up even in Siberia, along the line of the Trans-Siberian railway. They got in touch with me, and I wrote proclamations and leaflets for them. After a three years’ interval, I was rejoining the ranks for active struggle.

The exiles were no longer willing to stay in their places of confinement, and there was an epidemic of escapes. We had to arrange a system of rotation. In almost every village there were individual peasants who as youths had come under the influence of the older generation of revolutionaries. They would carry the “politicals” away secretly in boats, in carts, or on sledges, and pass them along from one to another. The police in Siberia were as helpless as we were. The vastness of the country was an ally, but an enemy as well. It was very hard to catch a runaway, but the chances were that he would be drowned in the river or frozen to death in the primeval forests.

The revolutionary movement had spread far and wide, but it still lacked unity. Every district and every town was carrying on its individual struggle. Czarism had the invaluable ad vantage of concerted action. The necessity for creating a centralized party was engaging the minds of many revolutionaries. I devoted an essay to this, and copies of it were circulated throughout the colonies; it was discussed with avidity. It seemed to us that our fellow Social Democrats in Russia and abroad were not giving this question enough thought. But they did think and act. In the summer of 1902, I received, by way of Irkutsk, a number of books in the binding of which were concealed the latest publications from abroad, printed on extremely fine paper. We learned from them that there was a Marxian newspaper published abroad, the Iskra, which had as its object the creation of a centralized organization of professional revolutionaries who would be bound together by the iron discipline of action. A book by Lenin also reached us, a book published in Geneva, entitled What Is to Be Done? which dealt exclusively with the same problem. My hand-written essays, newspaper articles, and proclamations for the Siberian Union immediately looked small and provincial to me in the face of the new and tremendous task which confronted us. I had to look for another field of activity. I had to escape from exile.

At that time we already had two daughters. The younger was four months old. Life under conditions in Siberia was not easy, and my escape would place a double burden on the shoulders of Alexandra Lvovna. But she met this objection with the two words: “You must.” Duty to the revolution overshadowed everything else for her, personal considerations especially. She was the first to broach the idea of my escape when we realized the great new tasks. She brushed away all my doubts.

For several days after I had escaped, she concealed my absence from the police. From abroad, I could hardly keep up a correspondence with her. Then she was exiled for a second time; after this we met only occasionally. Life separated us, but nothing could destroy our friendship and our intellectual kinship.

Notes

^{1. [Karpovich shot Bogolyepov, Minister of Education. Balmashov shot Sipyagin, Minister of the Interior, in 1902.]↩}