As a public service, I have transcribed this important work and I am making it available for free via the Internet.

Notes on format:

Horizontal lines mark page boundries in the original.

Numbers appearing within square brackets at the end of each page denote page numbers in the original.

Words or bibliographic references spanning page boundries in the original now appear in their entirety at the bottom of the lower-numbered page.

Blank pages in the original have been deleted from this transcription.

The OCR software I used for this transcription tends to drop diacritical marks. I manually restored them wherever I could during proofreading, but I'm sure many are still missing.

Igor Shafarevich

The Socialist Phenomenon

TRANSLATED FROM THE RUSSIAN BY William Tjalsma

Foreword by Aleksandr I. Solzhenitsyn



[iii]

Contents







Foreword vii Preface xi

PART ONE

CHILIASTIC SOCIALISM



Introduction 2 I. The Socialism of Antiquity 7 II. The Socialism of the Heresies 18 1. General Survey 18 Appendix: Three Biographies 46 2. Chiliastic Socialism and the Ideology of the Heretical Movements 67 III. The Socialism of the Philosophers 80 1. The Great Utopias 80 2. The Socialist Novel 101 3. The Age of Enlightenment 106 4. The First Steps 120 Summary 129

PART TWO

STATE SOCIALISM



IV. South America 132 1. The Inca Empire 132 2. The Jesuit State in Paraguay 142

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V. The Ancient Orient 152 1. Mesopotamia 152 2. Ancient Egypt 161 Appendix: Religion in Ancient Egypt and Mesopotamia 166 3. Ancient China 168 Appendix: Was There Such a Thing as an "Asiatic Social Formation"? 185 Summary 189

PART THREE

ANALYSIS



VI. The Contours of Socialism 194 1. The Abolition of Private Property 195 2. The Abolition of The Family 195 3. The Abolition of Religion 195 4. Communality or Equality 196 VII. Survey of Some Approaches to Socialism 202 VIII. The Embodiment of the Socialist Ideal 236 1. Economy 239 2. The Organization of Labor 241 3. Family 243 4. Culture 248 5. Religion 251 IX. Socialism and Individuality 258 X. The Goal of Socialism 270 XI. Conclusion 286

Bibliography 301

Index 309

[vi]

Foreword

It seems that certain things in this world simply cannot be discovered without extensive experience, be it personal or collective. This applies to the present book with its fresh and revealing perspective on the millennia-old trends of socialism. While it makes use of a voluminous literature familiar to specialists throughout the world, there is an undeniable logic in the fact that it emerged from the country that has undergone (and is undergoing) the harshest and most prolonged socialist experience in modern history. Nor is it at all incongruous that within that country this book should not have been produced by a humanist, for scholars in the humanities have been the most methodically crushed of all social strata in the Soviet Union ever since the October Revolution. It was written by a mathematician of world renown: in the Communist world, practitioners of the exact sciences must stand in for their annihilated brethren.

But this circumstance has its compensations. It provides us with a rare opportunity of receiving a systematic analysis of the theory and practice of socialism from the pen of an outstanding mathematical thinker versed in the rigorous methodology of his science. (One can attach particular weight, for instance, to his judgment that Marxism lacks even the climate of scientific inquiry.)

World socialism as a whole, and all the figures associated with it, are shrouded in legend; its contradictions are forgotten or concealed; it does not respond to arguments but continually ignores them--all this stems from the mist of irrationality that surrounds socialism and from its instinctive aversion to scientific analysis, features which the



[vii]

The twentieth century marks one of the greatest upsurges in the success of socialism, and concomitantly of its repulsive practical manifestations. Yet due to the same passionate irrationality, attempts to examine these results are repelled: they are either ignored completely, or implausibly explained away in terms of certain "Asiatic" or "Russian" aberrations or the personality of a particular dictator, or else they are ascribed to "state capitalism." The present book encompasses vast stretches of time and space. By carefully describing and analyzing dozens of socialist doctrines and numerous states built on socialist principles, the author leaves no room for evasive arguments based on so-called "insignificant exceptions" (allegedly bearing no resemblance to the glorious future). Whether it is the centralization of China in the first millennium B.C., the bloody European experiments of the time of the Reformation, the chilling (though universally esteemed) utopias of European thinkers, the intrigues of Marx and Engels, or the radical Communist measures of the Lenin period (no wit more humane than Stalin's heavy-handed methods)--the author in all his dozens of examples demonstrates the undeviating consistency of the phenomenon under consideration.

Shafarevich has singled out the invariants of socialism, its fundamental and unchanging elements, which depend neither on time nor place, and which, alas, are looming ominously over today's tottering world. If one considers human history in its entirety, socialism can boast of a greater longevity and durability, of wider diffusion and of control over larger masses of people, than can contemporary Western civilization. It is therefore difficult to shake off gloomy presentiments when contemplating that maw into which--before the century is out--we may all plunge: that "Asiatic formation" which Marx hastened to circumvent in his classification, and before which contemporary Marxist thought stands baffled, having discerned its own hideous countenance



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Shafarevich points out with great precision both the cause and the genesis of the first socialist doctrines, which he characterizes as reactions: Plato as a reaction to Greek culture, and the Gnostics as a reaction to Christianity. They sought to counteract the endeavor of the human spirit to stand erect, and strove to return to the earthbound existence of the primitive states of antiquity. The author also convincingly demonstrates the diametrical opposition between the concepts of man held by religion and by socialism. Socialism seeks to reduce human personality to its most primitive levels and to extinguish the highest, most complex, and "God-like" aspects of human individuality. And even equality itself, that powerful appeal and great promise of socialists throughout the ages, turns out to signify not equality of rights, of opportunities, and of external conditions, but equality qua identity, equality seen as the movement of variety toward uniformity.

Even though, as this book shows, socialism has always successfully avoided truly scientific analyses of its essence, Shafarevich's study challenges present-day theoreticians of socialism to demonstrate their arguments in a businesslike public discussion.

ALEKSANDR I. SOLZHENITSYN







[ix]

Preface

This book is inspired by the conviction that the cataclysms which humanity has experienced in the twentieth century are only the beginning of a much more profound crisis--of a radical shift in the course of history. To characterize the scope of this crisis, I had thought of comparing it to the end of ancient civilization or to the transition from the Middle Ages to the modern period. But later I became acquainted with a bolder and, it seems to me, more penetrating approach. For example, F. Heichelheim in his fascinating An Ancient Economic History expresses the supposition that the present period of history, which has lasted over three thousand years, is coming to an end. It had its beginnings in the Iron Age, when tendencies rooted in the free development of personality led to the creation of the spiritual and cultural values upon which contemporary life is based:

It is quite possible that the economic state controls of the last decades, produced by immanent trends of our Late Capitalist Age of the twentieth century, mean the end and conclusion of the long development in the direction of economic individualism, and the beginnings of a novel organization of labor which is closer to the Ancient Oriental models of five thousand years ago than to the ideals for which the foundations were laid at the beginning of the Iron Age. (90: pp. 115-116)*

It is hardly necessary to demonstrate that one of the basic forces influencing the developing crisis of mankind is socialism. It both promotes

* Throughout this work, Arabic numbers within parentheses refer to entries in the bibliography beginning on page 301. Roman numerals indicate volume numbers.

[xi]

But it is precisely such attempts to understand which seem to curtail all discussion. The fact that the adherents of socialism themselves have expressed so many contradictory views ought to put us on guard. In addition, notions about the nature of socialism are as a rule strikingly vague, and yet they do not elicit doubt and are perceived as truth needing no verification. This is especially apparent in attempts to make critical evaluations of socialism. Pointing out the tragic facts that so frequently have accompanied the socialist experiments of the twentieth century usually evokes the objection that an idea cannot be judged by the unsuccessful attempts at its implementation. The task of rebuilding society is so immeasurably complicated, it is said, that in the initial stages errors are inevitable; they are, however, due to the shortcomings of certain individuals or the heritage of the past; in no sense do they follow from the fine principles enunciated by the founders of the doctrine. The fact that even in the earliest declarations of socialist doctrine there are schemes which in their cruelty far exceed any real system is dismissed as insignificant. It is argued that the determining factor is real life and hardly the constructions of theoreticians or the fantasy of utopian thinkers. Life, it is said, has its own laws. It will temper and smooth out the extremes of the fanatics and create a social structure which, even if it does not quite correspond to their original plans, will be at least viable, and in any case closer to perfection than that which now exists.

In attempting to break out of this vicious circle, it is useful to compare socialism to some other phenomenon which has had an influence of similar magnitude on life; for example, religion. Religion may have a social function, supporting or destroying social institutions; it may have an economic function (as the temples of the ancient East did with their landholdings, or as in the case of the Catholic Church in the Middle Ages); or it may have a political role, and so on. But this is possible only because there are people who believe in God and because there is a striving for a union with God which religion creates.



[xii]

It is natural to suppose that socialism, too, contains a fundamental tendency which makes possible its phenomenal influence on life. But it is unlikely to be identified by studying, for example, the Western socialist parties, in which basic socialist tendencies are hopelessly entangled with practical politics. It is necessary, first, to study this phenomenon over a sufficiently long time span in order to ascertain its basic characteristics and, second, to examine its most striking and consistent manifestations.

In pursuing this method we shall be astonished to find that socialism (at least at first sight) turns out to be a glaring contradiction. Proceeding from a critique of a given society, accusing it of injustice, inequality and lack of freedom, socialism proclaims--in the systems where it is expressed with the greatest consistency--a far greater injustice, inequality and slavery! Noble Utopias and golden dreams about the City of the Sun usually evoke nothing more than a reproach for their "utopian" nature, for their ideals that are too high for mankind at present. But it is enough merely to open these books to be astonished by the scene: disobedient citizens turned into slaves; informers; work and life in paramilitary detachments and under close supervision; passes that are needed even for a simple stroll, and especially the details of general leveling, depicted as they are with great relish (identical clothing, identical houses, even identical cities). A work entitled "The Law of Freedom" describes an ideal society where in each small commune there is a hangman and anyone who has been remiss or disobedient is flogged or turned into a slave and where each citizen is considered a soldier. The revolutionaries who drew up the "Conspiracy of Equals" understood equality in such a way that they alone formed the government, while others were to obey implicitly--and those who did not were to be exiled to certain islands for forced labor. In the most popular work of Marxism, the Communist Manifesto, one of the first measures of the new socialist system to be proposed is the introduction of compulsory labor. And it is predicted that this will lead to a society in which "the free development of each will be the condition of the free development of all"!

Attempts to establish the happy society of the future by means of



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Or how to reconcile the impassioned condemnation of the old order and quite justified indignation at the suffering of the poor and the oppressed with the fact that the same teachings envisage no less suffering for these oppressed masses as the lot of whole generations prior to the triumph of social justice? Thus Marx foresees fifteen, perhaps even fifty years of civil war for the proletariat, and Mao Tse-tung is ready to accept the loss of half of humanity in a nuclear war for the sake of establishing a socialist structure in the world. A call for sacrifices on this scale might sound convincing on the lips of a religious leader appealing to a truth beyond this world. But not from convinced atheists.

It would seem that socialism lacks that feature which, in mathematics, for example, is considered the minimal condition for the existence of a concept: a definition free of contradictions. Perhaps socialism is only a means of propaganda, a set of several contradictory conceptions, each of which appeals to a given group? The entire history of socialism speaks against such a view. The monumental influence it has had on mankind proves that socialism is in essence an internally consistent view of the world. One needs only to uncover the true logic of socialism and to find that vantage point from which it can be seen as a phenomenon without contradiction. The present book is an attempt to accomplish such a task.

In the search for this vantage point, I propose to treat the works of socialist ideology not as the writings of supermen to whom the past and the future of mankind are known, nor as mere journalistic propaganda. One ought not accept all their pretensions as truth, but on the other hand, one need not deny the accuracy of their views in areas where they may well be competent--first of all, in pronouncements bearing on themselves. If, for example, Marx repeatedly expresses the thought that man exists only as a representative of the interests of a definite class and has no existence as an individual, of course we are not obliged to believe that the essence of man was revealed to Marx. But why not accept that he is describing a view of the world inherent in certain people, himself in particular, who regard man not as a personality having an independent significance in the



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The perception of the world that may be inferred in this way from the study of socialist ideology appears to be accurate and true to life. And it is natural to aSsume that this is precisely what moves the adherents of socialist ideology. Furthermore, since socialism is capable of inspiring mass movements, it follows that many are subject to the influence of such a world view, perhaps even all people are to a greater or lesser degree. If socialism is viewed as the ultimate truth about man, then it unquestionably disintegrates into contradictory elements. But if we consider it to be a manifestation of only one of the tendencies in man and mankind, then it appears possible to remove the contradictions and to understand socialism as a basically cohesive and consistent phenomenon. Only then may the question be raised as to the role of socialism in history. The considerations set forth in the last paragraphs of this book do not constitute a definitive answer to this question. Rather, they indicate the direction in which, so it seems to me, the answer should be sought.

In the present work, the problem is considered in its most abstract form: What are those basic features of socialism which, interwoven as in each case they are with the individual peculiarities of various countries and epochs, engender the multiplicity of its manifestations? Therefore, although a considerable number of facts and concrete historical situations are examined, we shall abstract from the specific nature of these situations in order to delineate basic features common to all of them. As a result, the conclusions to which this discussion leads are not directly applicable to any concrete situation--not until socialist ideals find their absolute and unconstrained realization. In all existing historical realizations of the socialist ideal, we are dealing not with a pure phenomenon but with a fusion of socialist and many other tendencies. Therefore, in order to apply our views to a specific historical situation, it would be necessary to take the opposite approach:



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Parts One and Two of the book are an exposition of concrete facts from the history of socialist teachings and socialist states. Only in Part Three is there an attempt to analyze these facts and to draw certain conclusions. This structure entails a number of difficulties for the reader. If he does not wish to go into the details of the various historical epochs, he may simply skim Parts One and Two and move quickly into Part Three. For the convenience of such a reader, several summaries review those conclusions from the historical sections which are of special importance for the subsequent discussion.

Working on this book without official permission, under the conditions prevailing in our country, I encountered constant difficulties in obtaining the necessary literature. Given this situation, I am aware of the likelihood (and perhaps even the inevitability) of error in certain specific questions and of the shortcomings of my arguments, which may have been presented earlier and more effectively by others. My only justification is the urgency of the theme and the special historical experience of our country.

The latter circumstance was the basic stimulus for my work, inspiring me with a certain hope of success. Russia's experience in the twentieth century has been unique among modern nations; perhaps there are few precedents in the whole of world history. We became witnesses to events and changes which we would hardly have thought possible before this time. A new field of phenomena, formerly attainable only through artistic or mystical intuition, now became open to rational investigation, based on a study of facts and their logical analysis. We have had the opportunity of seeing history in a new aspect--an advantage that can outweigh many difficulties.

This book would never have been written were it not for the assistance rendered me by numerous people. At the moment, it is not possible for me to name them all and to express to each my debt of gratitude. But I can thank two of them here: A. I. Solzhenitsyn, under whose influence I undertook to write this book, and V. M. Borisov, whose criticism was invaluable.



[xvi]

PART ONE CHILIASTIC SOCIALISM







[1]

Introduction

The word "socialism" often implies two quite different phenomena:

A doctrine and an appeal based on it, a program for changing life, and A social structure that exists in time and space.

The most obvious examples include Marxism as contained in the "classic" writings of Marx and others and the social structure that exists in the U.S.S.R. and the People's Republic of China. Among the fundamental principles of the state doctrine in these countries is the assertion that the connection between the two phenomena is very simple. On the one hand, it is asserted, there is a scientific theory which proves that after achieving a definite level in the development of productive forces, mankind will pass over to a new historic formation; this theory points the way to the most rational paths for such a transition. And on the other hand, we are assured, there is the embodiment of this scientific prognosis, its confirmation. As an example of quite a different point of view we cite H. G. Wells, who visited Russia in 1920 and, though infected by the worship of socialism, fashionable then as now, nevertheless almost instinctively refused to accept Marxism, in this sense reflecting the antipathy toward all scholastic theories typical of an Englishman. In his book Russia in the Shadows, Wells writes: "Marxist Communism has always been a theory of revolution, a theory not merely lacking in creative and constructive ideas but hostile to creative and constructive ideas." (1: p. 60) He describes the communism that governed Russia as "... in so many matters like a conjurer who has left his



[2]

From this point of view, Marxism does not set itself any goal other than that of preparing for the seizure of power. The state system established as a result is therefore defined and shaped by the necessity of holding power. Since these tasks are entirely different, the official theory and the actual implementation have nothing in common.

It would be incautious to take either of these assertions on faith. On the contrary, it would be desirable, first, to study both "socialisms" independently, without any a priori hypotheses, and only then attempt to come to conclusions about the connections that exist between them.

We shall begin with socialism understood as a doctrine, as an appeal.

All such doctrines (and as we shall see, there were many of them) have a common core--they are based on the complete rejection of the existing social structure. They call for its destruction and paint a picture of a more just and happy society in which the solution to all the fundamental problems of the times would be found. Furthermore, they propose concrete ways of achieving this goal. In religious literature such a system of views is referred to as belief in the thousand-year Kingdom of God on earth--chiliasm. Borrowing this terminology, we shall designate the socialist doctrines of this type as "chiliastic socialism."

In order to give some sense of the scale of this phenomenon and of the place it occupies in the history of mankind, we shall examine two doctrines that fit the category of chiliastic socialism, as they are described by their contemporaries. In doing so, we shall attempt to extract a picture of the future society envisaged, leaving to one side for the moment the motivation as well as the concrete means recommended for achieving the ideal.

The first example takes us to Athens in 392 B.C. during the great urban Dionysia, when Aristophanes presented his comedy Ecclesiazusae or The Congresswomen. Here he depicts a teaching fashionable in the Athens of the time. The plot is as follows: The women of the city, wearing beards and dressed in men's clothing, come to the assembly and by a majority vote pass a resolution transferring all power in the state to women. They use this power to introduce a series of measures, which are expounded in a dialogue between Praxagora, the leader of the women, and her husband, Blepyros. Here are several quotations.



[3]

PRAXAGORA: Compulsory Universal Community Property is what I propose to propose; across-the-board Economic Equality, to fill those fissures that scar our society's face. No more the division between Rich and Poor. ...

...We'll wear the same clothes, and share the same food. ...

...My initial move will be to communalize land, and money, and all other property, personal and real. BLEPYROS: But take the landless man who's invisibly wealthy...because he hides his silver and gold in his pockets. What about him? PRAXAGORA: He'll deposit it all in the Fund. ...

...I'll knock out walls and remodel the City into one big happy household, where all can come and go as they choose. ...

...I'm pooling the women, creating a public hoard for the use of every man who wishes to take them to bed and make babies. BLEPYROS: A system like this requires a pretty wise father to know his own children. PRAXAGORA: But why does he need to? Age is the new criterion: Children will henceforth trace their descent from all men who might have begot them. ... BLEPYROS: Who's going to work the land and produce the food? PRAXAGORA: The slaves. This leaves you just one civic function: When the shades of night draw on, slip sleekly down to dinner. ...

...The State's not going to stint. Its hand is full and open, its heart is large, it'll stuff its menfolk free of charge, then issue them torches when dinner's done and send them out to hunt for fun.

(2: pp. 43-51)

The reader will of course already have noticed many of the features of a familiar doctrine. Let us attempt to specify the associations that arise by considering a second example--the classic statement of the Marxist program contained in the Communist Manifesto. Here are some quotations characterizing the future society as the authors imagine it: "...the theory of the Communists may be summed up in the single sentence: Abolition of private property. ..." (3: V: p. 496) " Abolition of the family! Even the most radical Hare up at this infamous proposal of the Communists. ...On what foundation is the present



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"The bourgeois family will vanish as a matter of course when its complement vanishes, and both will vanish with the vanishing of capital.

"But, you will say, we destroy the most hallowed of relations when we replace home education by social.

"And your education! Is not that also social, and determined by the social conditions under which you educate? ..." (3: V: p. 499)

That last thought is somewhat clarified in "Principles of Communism," a document written by Engels in the course of preparing the Communist Manifesto.

Among the first measures to be taken after the revolution, we find:

"8. The education of all children, from the moment that they can get along without a mother's care, shall be at state institutions and at state expense." (3: V: p. 475)

The Communist Manifesto again:

"But you Communists would introduce communality of women, screams the whole bourgeoisie in chorus." (3: V: p. 499)

Answered by: "The Communists have no need of introducing communality of women; it has existed almost from time immemorial.

"Our bourgeois, not content with having the wives and daughters of proletarians at his disposal, not to speak of Common prostitutes, takes the greatest pleasure in seducing each other's wives.

"Bourgeois marriage is in reality a system of wives in Common and thus, at the worst, what the Communists might possibly be reproached with is that they desire to introduce, in the place of a hypocritically concealed, an openly legalized communality of women." (3: V: p. 500)

In the Communist Manifesto there is no reference to the other material aspects of life. In "Principles of Communism" we find:

"9. The building of large palaces in the national estates as common dwellings for the Communes, whose citizens will be busy in industry, agriculture; these structures will combine the merits of urban and rural life and avoid their defects." (3: V: p. 475)



[5]

We see concealed in Marx's Hegelian phraseology and Aristophanes' buffoonery almost the same program:

1. Abolition of private property.

2. Abolition of the family--i.e., communality of wives and disruption of the bonds between parents and children.

3. Purely material prosperity.

It would even be possible to say that both programs coincide perfectly, were it not for one place in the Ecclesiazusae. In answer to Blepyros's question as to who will do the plowing, Praxagora replies: "Slaves!" Here she proclaims the fourth point of the program, and a most significant one--liberation from the necessity of work. Interestingly enough, on this point Herbert Marcuse, the best-known of the neo-Marxists and one of the leaders of the New Left in the U.S.A., differs from Marx.

For instance, in his essay "The End of Utopia," Marcuse says that "it is no accident that for modern avant garde left intellectuals the works of Fourier have become relevant again. Fourier did not flinch where Marx was insufficiently bold. He spoke of a society where work would become play." And elsewhere in the same essay: "New technical potentialities lead to oppression unless there develops a vital need for the abolition of alienating work." (4: pp. 75, 77)

Supplementing the program of the Communist Manifesto in this fashion, we obtain a description of the ideal which fully coincides with what had been the object of Aristophanes' derision on the stage of the Athenian theater in 392 B.C.

We are confronted by a set of ideas with certain strikingly durable features which have remained almost unchanged from antiquity to our day. The term "chiliastic socialism" will be applied to such ideas. Below, we shall attempt to outline this concept more precisely, to point out the main stages of its historical development and to take note of the broader ideological framework within which the doctrines of chiliastic socialism came into being.



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I. The Socialism

of Antiquity

In classical Greece we encounter the concept of chiliastic socialism in its full-fledged, one might even say ideal, form. Plato's enunciation of this concept in itself had an enormous influence on the subsequent history of chiliastic socialism. Two of Plato's dialogues are devoted to this theme: The Republic and Laws. In the former, Plato depicts what he considers an ideal state structure, while the latter shows the best practical approximation of this ideal. The Republic was written during the middle years of Plato's life, Laws in his old age. It seems possible that the failures Plato experienced trying to put his views into practice are reflected in these works.

We begin with an overview of the picture of the ideal society that is given in The Republic, a work that Sergius Bulgakov calls "wondrous and perplexing." Indeed, the ten books of this dialogue reflect almost all aspects of Plato's philosophy--his conception of being (the world of ideas), cognition (the visual world, the world accessible to the mind), the soul, justice, art and society. The Republic may at first sight seem too narrow a title for such a work. Nevertheless, it is fully justified, since the question of the structure of society is the center around which Plato's many-sided philosophy revolves, as well as serving as the principal illustration of his teaching. Understanding the concepts of Good and Beauty is essential for ruling a state. The doctrines of the immortality of the soul and of retribution after death promote the development of the spiritual qualities essential for rulers, the state must be founded on justice, and art is one of the major instruments for the education of citizens.



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Plato expounds on the possible forms of a state (he names five structures) and speaks about the corresponding spiritual qualities. All the states that existed contemporary to him he classifies as belonging to four corrupt types. Division, hostility, discord, willfulness and striving for riches reign in these states.

"...such a city should of necessity be not one, but two, a city of the rich and a city of the poor, dwelling together, and always plotting against one another." (5:551d)*

The fifth form of state structure is, according to Plato, the perfect state. Its basic quality is justice, which permits it to partake of virtue. In answer to the question what constitutes justice in a state, Plato says:

"...what we laid down in the beginning as a universal requirement when we were founding our city, this I think, or some form of this, is justice. And what we did lay down, and often said, if you recall, was that each one man must perform one social service in the state for which his nature was best adapted." (433a)

On the basis of this proposition, the population of the state is divided into three social groups; we may even call them castes. They are: philosophers, guardians or soldiers, artisans and peasants. The children of artisans and peasants belong to the same group as their parents and may never become guardians. The children of guardians as a rule inherit their fathers' occupation, but if they show negative inclinations they are made into either artisans or peasants. But the philosophers may supplement their numbers from the best of the guardians, but not until the latter reach the age of fifty.

Plato's conception is not at all materialistic: his concern is not with the manner in which production is organized in his state. Thus he speaks very little about the daily life of the artisans and peasants. He believes that the life of the state is determined by its laws, hence he is concerned above all with the life of those castes that create and guard the law.

The philosophers have unlimited power in the state. (Bulgakoveven suggests that the word "philosophers" should be translated "the righteous men" or "saints.")

They are the people "...enamored of the kind of knowledge which reveals to them something of that essence which is eternal, and is not wandering between the two poles of generation and decay." (485b)

* In subsequent references to Plato's Republic, only the marginal sigla will be quoted.

[8]

Once the philosophers have understood their high mission, they will structure their lives in accordance with it, "...devoting the greater part of their time to the study of philosophy, but when the turn comes for each, toiling in the service of the state and holding office for the city's sake, regarding the task not as a fine thing but a necessity. And so, when each generation has educated others like themselves to take their place as guardians of the state, they shall depart to the Islands of the Blessed and there dwell." (540a, b)

The guardians are under the philosophers' command. Plato's favorite image in describing the guardians is that of the dog. Thus, as with pure-bred canines, the guardians' "...natural disposition is to be most gentle to their familiars and those whom they recognize, but the contrary to those whom they do not know." (375e) Their children should be taken on campaigns in order to accustom them to war... "give them a taste of blood as we do with whelps." (537a) Youthful guardians possess the qualities of pure-bred pups: "...each of them must be keen of perception, quick in pursuit of what it has apprehended, and strong too if it has to fight it out with its captive." (375a) Women are to enjoy equal rights with men and are to have the same obligations, allowing only for the fact that they have less physical strength than men. Plato argues by analogy: "Do we expect the females of watchdogs to join in guarding what the males guard and to hunt with them and share all their pursuits, or do we expect the females to stay indoors. ...?" (451d) The whole of the guardian caste is compared with a pack of hard and wiry hounds. (422d)

But a guardian should also possess other, higher qualities: "And does it seem to you that our guardian-to-be will also need, in addition to being high-spirited, the further quality of having the love of wisdom in his nature?" (375e) And: "...never by sorcery nor by force can be brought to expel from their souls...this conviction that they must do what is best for the state." (412e)

These qualities are attained by means of a carefully thought-out system of education guided by the philosophers and lasting until age thirty-five. A fundamental role in education is reserved for art, which, for the benefit of the state, is subjected to strict censorship. "We must begin, then, it seems, by a censorship over our story-makers, and what



[9]

All stories that might inspire a false impression of divinity are forbidden, as well as those that describe the cruelty of the gods, their quarrels or love adventures, and stories which suggest that gods may be the cause of misfortune. "...we must contend in every way that neither should anyone assert this in his own city if it is to be well governed, nor anyone hear it, neither younger nor older, neither telling a story in meter or without meter." (380b) All poetic works that speak about the horrors of the nether world and of death are to be eliminated, as well as those that involve any manifestation of fear or sorrow--all that hinders the development of courage. Guardians should see nothing frightening about death. It is forbidden to speak about the injustice of fate--that righteous people can suffer misfortune and unrighteous ones can lead happy lives. It is forbidden to criticize the leaders or to write about any manifestation of fear, grief, famine or death. "We will beg Homer and the other poets not to be angry if we cancel those and all similar passages, not that they are not poetic and pleasing to most hearers, but because the more poetic they are, the less are they suited to the ears," (387b)

Other arts are also to be kept under surveillance. "It is here, then, I said, in music, as it seems, that our guardians must build their guard-house and post a watch." (424d) Polyphony and the combining of various scales are forbidden. There are to be no flutes or makers of flutes in the state; only the lyre and the kithara are permitted. Plato expands on these principles: "Is it, then, only the poets that we must supervise and compel to embody in their poems the semblance of the good character or else not write poetry among us, or must we keep watch over the other craftsmen, and forbid them to represent the evil disposition, the licentious, the illiberal, the graceless, either in the likeness of living creatures or in buildings or in any other product of their art, on penalty, if unable to obey, of being forbidden to practice their art among us? ..." (401b) The answer is obvious for Plato.



[10]

On the other hand, new myths are created, with the purpose of instilling in the guardians a spirit necessary to the state, For instance, to inculcate in them love for one another and the state, they are told that they are all brothers, sons of the single mother earth of their land. But to reinforce the idea of castes, it is stressed that in the process philosophers received an admixture of gold, guardians of silver, peasants and artisans of iron.

The entire education of the guardians, beginning with children's games, is supervised by the philosophers, who subject them to various tests, checking their memory, endurance, moderation and courage. Adults, as well as children, are severely punished for lying. But lying is permitted the philosophers. "It seems likely that our rulers will have to make considerable use of falsehood and deception for the benefit of their subjects." (459d)

It has already been noted that Plato perceives the major defect of faulty states in the absence of unity among citizens, in animosity and discord. He seeks to find the cause of these phenomena,

"And the chief cause of this is when the citizens do not utter in unison such words as 'mine' and 'not mine,' and similarly with regard to the word 'alien'?

"Precisely so,"

"That city, then, is best ordered in which the greatest number use the expression 'mine' and 'not mine' of the same things in the same way." (462c)

The guardians' life is regulated accordingly. They possess "nothing in private possession but their bodies, but all else in common." (464e)

"Secondly, none must have any habitation or treasure house which is not open for all to enter at will. Their food, in such quantities as are needful for athletes of war sober and brave, they must receive as an agreed stipend from the other citizens as the wages of their guardianship, so measured that there shall be neither superfluity at the end of the year nor any lack, And resorting to a common mess like soldiers on campaign they will live together." (416d)

"...for these only of all the dwellers in the city it is not lawful to handle gold and silver and to touch them nor yet to come under the same roof with them, nor to hang them as ornaments on their limbs nor to drink from silver and gold," (417a)

Guardians live in their own state as hired guard detachments. "... and what is more, they serve for board wages and do not even receive



[11]

Property, however, is only one of the things by which private interests may distract the guardians from their duty. Another factor that could set them apart is the family; therefore it is also eliminated.

"These women shall all be common to all these men, and that none shall cohabit with any privately, and that the children shall be common, and that no parent shall know its own offspring nor any child its parent." (457d) Marriage is replaced by a temporary union of sexes for purely physiological satisfaction and propagation of the species. This aspect of life is carefully regulated by the philosophers, which permits the introduction of a perfect system of sex selection. The union of couples is conducted solemnly and is performed to the accompaniment of songs composed by poets especially for these occasions. Who is to be joined to whom is decided by lot so that no one can blame anyone but fate. But the leaders of the state carefully manipulate the process to achieve the desired results.

As could be expected, the education of children is in the hands of the state. "...the children...will be taken over by the officials appointed for this. ..." (460b)"...but the offspring of the inferior, and any of those of the other sort who are born defective, they will properly dispose of in secret, so that no one will know what has become of them." (460c) As for a child born of unregulated sexual union, the following is indicated: "...to dispose of it on the understanding that we cannot rear such an offspring." (461c) Parents ought not know their children: "...conducting the mothers to the pen when their breasts are full, but employing every device to prevent anyone from recognizing her own infant." (460c) As to the question how parents and children shall recognize one another, the answer is as follows: "They won't ...except that a man will call all male offspring born between the seventh and the tenth month after he became a bridegroom his sons, and all female, daughters, and they will call him father." (461d)

Deprived of family, children and all property, the guardians live exclusively for the benefit of the state. Any violation of the interests of the state is punished. Soldiers who show cowardice are turned into



[12]

Why would the guardians undertake such a life? One of the participants in the dialogue says: "What will be your defense, Socrates, if anyone objects that you are not making these men very happy, and that through their own fault? For the city really belongs to them and yet they get no enjoyment out of it as ordinary men do." (419a)

However, from Plato's point of view happiness is not determined by material well-being. II) discharging their duties, the guardians will achieve the respect and love of other citizens, as well as the hope for reward after death. He says:

"...they will live a happier life than that men count most happy, the life of the victors at Olympia.

"How so?

"The things for which those are felicitated are a small part of what is secured for these. Their victory is fairer and their public support more complete. For the prize of victory that they win is the salvation of the entire state, the fillet that binds their brows is the public support of themselves and their children--they receive honor from the city while they live and when they die a worthy burial.

"A fair guerdon, indeed, he said." (465e)

Though giving a detailed account of the life of the philosophers and guardians, Plato says almost nothing about the rest of the population--the artisans and peasants. Laws for them are determined by the philosophers in accordance with the basic principles expressed in the dialogue: "Nay, 'twould not be fitting...to dictate to good and honorable men. For most of the enactments that are needed about these things they will easily, I presume, discover." (425d)

Clearly, the entire population is subjected to the philosophers and the guardians. The guardians set up their camp in the city: "...a position from which they could best hold down rebellion against the laws from within." (415e)

Everyone is bound to his profession:

"...we were at pains to prevent the cobbler from attempting to be at the same time a farmer, a weaver, or a builder instead of



[13]

In conclusion, it is interesting to note that religious problems are given a good deal of space in the dialogue, and are clearly connected with the question of the ideal state. However, this linkage is treated in a quite rationalistic fashion--religion does not set the state any goals, but rather plays a protective and educational role. Myths, many of which are specially invented, as Plato says, with this purpose in mind, facilitate the development of characteristics useful to the state.

Almost everyone who has written on Plato's Republic has remarked on the ambiguous impression produced by this dialogue. Plato's scheme for the destruction of the subtlest and most profound features of human personality and the reduction of human society to the level of an ant hill evokes revulsion. And at the same time one cannot help being impressed by the almost religious impulse to sacrifice personal interests to a higher goal. Plato's entire program is founded on the denial of personality--but on the denial of egoism as well. He understood that the future of mankind is not dependent on the victory of this or that contending group in the struggle for material interests, but rather on the changes within people and on the development of new human qualities.

It is difficult to deny that Plato's Republic is morally, ethically and in purely aesthetic terms far superior to other systems of chiliastic socialism. If we can suppose that Aristophanes' Ecclesiazusae is a parody of ideas such as Plato's--presumably widely discussed in Athens at the time--then modern systems like that of Marcuse seem much nearer to the caricature than to the original. Marcuse's "turning work into play," his "socio-sexual protest," the struggle against the "necessity of suppressing one's instincts," are shockingly primitive in comparison with the lofty asceticism described by Plato.

In spite of their unique role in the history of socialist ideas, Plato's



[14]

During the Hellenistic epoch there came into being an extensive utopian socialist literature, partially serious, in part meant as entertainment, where the ascetic ideal of the Platonic Republic was replaced by "the land of milk and honey" and by the happy state of free love. The plots of a number of these works are known to us from the Historical Library by the first century B.C. writer Diodorus.

One of the most vivid descriptions tells of a traveler to a state situated on "sunny islands" (apparently in the Indian Ocean). This state consists of socialist communes of four hundred people each. Labor is obligatory for all members of society, moreover, with "all serving the others in turn, fishing, engaging in crafts, arts or public service." (6: p. 323) Food is regimented in a similar manner; the menu for each day is regulated by law. "Marriage is unknown to them; instead they enjoy communal wives; children are brought up in common as they belong to the whole of the community and are equally loved by all. Frequently, it so happens that nurses exchange babies they are suckling so that even mothers do not recognize their children." (6: p. 63) Due to the excellent climate, the inhabitants of the islands were much taller than ordinary mortals. They lived to the age of 150. All who were incurably ill or suffered from some physical defect were supposed to commit suicide. Those who reached a certain age were also to kill themselves.

Socialist ideas in one or another form frequently played a role in the movements and sects that arose around emerging Christianity. Even in the first century A.D., the sect of the Nicolaites preached the communality of property and wives. The Christian writer Epiphanes considers the sect's founder to be Nicolas--one of the seven deacons chosen by the community of the disciples of the Apostles in Jerusalem (as recounted in Acts of the Apostles 6: 5).

Irenaeus of Lyons and Clement of Alexandria describe the gnostic sect of Carpocratians which appeared in Alexandria in the second century A.D. The founder of this sect, Carpocrates, taught that faith and love bring salvation and place man above good and evil. These ideas were elaborated by his son Epiphanes, who died at the age of seventeen, having written a work "On Justice." According to Clement of



[15]

Some quotations from Epiphanes follow:

"God's justice consists in community and equality."

"The Creator and Father of all gave everyone equally eyes to see and established laws in accordance with his justice without distinguishing female from male, wise from humble and in general one thing from any other."

"The private character of laws cuts and gnaws the community established by God's law. Do you not understand the words of the Apostle: 'Through law I knew sin' (Romans 7: 7)? 'Mine' and 'thine' were spread to the detriment of community by virtue of the law."

"Thus, God made everything common for man; according to the principles of communality, he joins man and woman. In the same way, he links all living beings; in this he has revealed justice demanding communality in conjunction with equality. But those begotten in this way deny the community that has created them, saying: 'He who takes a wife, let him possess her.' But they can possess all in common as the animals do."

"It is therefore laughable to hear the giver of laws saying: 'Do not covet' and more laughable still the addition: 'that which is your neighbor's.' For he himself invested us with desires, which moreover must be safeguarded as they are necessary for procreation. But even more laughable is the phrase 'your neighbor's wife,' for in this way that which is common is forcibly turned into private property." (7: p. 117)

The members of this sect, which extended as far as Rome, followed principles of complete communality, including communality of wives.

The appearance of Manicheism gave rise to a great number of sects that professed doctrines of a socialist character. St. Augustine informs us of the existence of such sects at the end of the third and the beginning of the fourth centuries A.D.

The movement inspired by Mazdak, which was widespread at the beginning of the fifth century in Persia, was also of Manichean origin. Mazdak taught that contradictions, anger and violence are all related to women and material things. "Therefore," in the words of the Persian historian Mohammed Ibn Harun, "he made all women accessible and all material wealth common and prescribed that everyone had an equal share, just as each has an equal share of water, fire and pastures." (8: p. 20)



[16]

The extent of social dislocation caused by this movement can be appreciated from the information (8: pp. 32-33) that Kawadh's heir issued a law ensuring the welfare of fatherless children and legislating the return of abducted women to their families.

We encounter here the phenomenon of broad masses of people affected by a socialist doctrine. This was unknown in antiquity, although it is typical of the Middle Ages, to which Mazdak's movement brings us chronologically.



[17]

II. The Socialism

of the Heresies

During the Middle Ages and the period of the Reformation, doctrines of chiliastic socialism often fomented broad popular movements in Western Europe. Such a situation did not obtain in antiquity, when these ideas were expressed by individual thinkers or within narrow groups. As a result of this evolution, the socialist doctrines, in turn, acquired new and extremely important traits, which they have preserved to this day.

The survey below provides a very general and schematic overview of the development of socialist ideas in this epoch. In order to compensate somewhat for the abstract character of the presentation and to help make more concrete the atmosphere in which these ideas arose, we introduce (in the Appendix following the General Survey) three biographies of eminent representatives of the chiliastic socialism of the period. In the subsequent section, an attempt is made to delineate the ideological framework within which the doctrines of chiliastic socialism developed.

1. General Survey

Beginning with the Middle Ages and the Reformation, doctrines of chiliastic socialism in Western Europe appeared under religious guise. As varied as they were, all these doctrines had in common a characteristic trait--the rejection of numerous aspects of the teachings of the Catholic Church and a fierce hatred for the Church itself. As a result , they developed largely within the framework of the heretical movements. Below we shall review several characteristic Medieval heresies.



[18]

Cathars.

The movement of the Cathars (Greek for "the pure") spread in Western and Central Europe in the eleventh century. It seems to have originated in the East, arriving from Bulgaria, the home of Bogomil heresy in the preceding century. The ultimate origins of both, however, are more ancient.

Among the Cathars there were many different groups. Pope Innocent III counted as many as forty Cathar sects. In addition, there existed other sects that had many doctrinal points in common with the Cathars; among the best known were the Albigenses. They are all usually categorized as gnostic or Manichean heresies. In order to avoid unnecessary complexity, we shall describe the beliefs and notions common to all groups, without specifying the relative importance that a particular view might have in a given sect. (For a more detailed account, see 9 [Vol. I], 10, and 11.)

The basic contention in all branches of the movement was the belief in the irreconcilable contradiction between the physical world, seen as the source of evil, and the spiritual world, seen as the essence of good. The so-called dualistic Cathars believed this to be caused by the existence of two Gods--one good, the other evil. It was the God of evil who had created the physical world--the earth with everything that grows upon it, the sky, the sun and the stars, and human bodies as well. The good God, on the other hand, was seen as the creator of the spiritual world, in which there is another, spiritual sky, other stars and another sun. Other Cathars, called monarchian Cathars, believed in one beneficent God, the creator of the universe, but assumed that the physical world was the creation of his eldest, fallen son--Satan or Lucifer. All the Cathars held that the mutual hostility of the realms of matter and spirit allowed for no intermingling. They therefore denied the bodily incarnation of Christ (asserting that his body was a spiritual one, which had only the appearance of physicality) and the resurrection of the flesh. They saw a reflection of their dualism in the division of the Holy Scriptures into Old and New Testaments. They identified the God of the Old Testament, the creator of the physical world, with the evil God or with Lucifer. They professed the New Testament as the teaching of the good God.

The Cathars did not believe that God had created the world from nothing; they held that matter was eternal and that the world would have no end. So far as people were concerned, they considered their bodies to be the creation of the evil force. Their souls, though, did



[19]

These views determined the attitude toward both sin and salvation. The Cathars denied the existence of freedom of will. The doomed children of evil could not avoid their fate. But those who were initiated into the highest rank of the sect could no longer sin. The stringent rules to which members had to subject themselves were justified by the danger of being defiled by sinful matter. Nonobservance of these rules merely indicated that the initiation had been invalid, since either the initiates or those who had initiated them did not possess angelic souls. Before initiation, no restrictions of any kind were placed on behavior: the only real sin was the fall of the angels in heaven; everything else was considered to be an inevitable consequence. After initiation, neither repentance for sins committed nor their expiation was considered necessary.

The Cathars' attitude toward life followed consistently from their view that evil permeated the physical world. Propagation of the species was considered Satan's work. Cathars believed that a pregnant woman was under the influence of demons and that every child born was accompanied by a demon. Hence the prohibition against eating meat and against anything that came from sexual union. The same tendency led to a complete avoidance of social involvement. Secular power was considered to be the creation of the evil God and hence not to be submitted to, nor were they to become involved in legal proceedings, the taking of oaths, or the carrying of arms. Anyone using force was considered a murderer, be he soldier or judge. It follows that participation in many areas of life was completely closed to the Cathars. Moreover, many considered that any contact whatever with people outside the sect was a sin, with the exception of attempts to proselytize. (12: p. 654)



[20]

All Cathars were united in their hatred of the Catholic Church. They regarded it not as the Church of Jesus Christ but as the church of sinners, the Whore of Babylon. The Pope was held to be the source of all error and priests considered sophists and pharisees. In the opinion of the Cathars, the fall of the Church had taken place in the time of Constantine the Great and Pope Sylvester, when the Church had violated the commandments of Christ by encroaching upon secular power. They denied the sacraments, particularly the baptism of children (since they were too young to believe), but matrimony and Communion as well. Some branches of the movement systematically plundered and defiled churches. In 1225, Cathars burned down a Catholic Chruch in Brescia; in 1235, they killed the Bishop of Mantua. A certain Eon de l'Étoile, head ofa Manichean sect (1143-1148), proclaimed himself the son of God and the Lord of everything on earth. In this capacity, he called upon his followers to plunder churches.

The Cathars hated the cross in particular, considering it to be a symbol of the evil God. As early as about 1000 A.D., a certain Leutard, preaching near Châlons, called for the smashing of crosses and religious images. In the twelfth century, Pierre de Bruys made bonfires of broken crosses, until finally he himself was burned by an angry mob. The Cathars considered churches to be heaps of stones and divine services mere pagan rites. They rejected religious images, denied the intercession of the saints and the efficacy of prayer for the departed. A book by the Dominican inquisitor Rainier Sacconi, himself a heretic for seventeen years, states that the Cathars were not forbidden to plunder churches.

Although the Cathars rejected the Catholic hierarchy and the sacraments, they had a hierarchy and sacraments of their own. The basic division of the sect was into two groups--the "perfect" (perfecti) and the "faithful" (credenti). The former were few in number (Rainier counted only four thousand in all), but they constituted the select group of the sect leaders. The clergy was drawn from the perfecti, and only they were privy to all the doctrines of the sect; many extreme views that were radically opposed to Christianity were unknown to the ordinary faithful. Only the perfecti were obliged to observe the many prohibitions. In particular, they were not allowed to deny their faith under any circumstances. In case of persecution, they were to accept a martyr's death. The faithful, on the other hand, were allowed to go to regular church for form's sake and, when persecuted, to disavow the faith.



[21]

In compensation for the rigors imposed on the perfecti, their position was far higher than that occupied by Catholic priests. In certain respects, the perfecti were as gods themselves, and the faithful worshiped them accordingly. The faithful were obliged to support the perfecti. One of the important rites of the sect was that of "submission," in which the faithful performed a threefold prostration before the perfecti. The perfecti had to renounce marriage, and they literally did not have the right to touch a woman. They could not possess any property and were obliged to devote their whole lives to service of the sect. They were forbidden to keep a permanent dwelling of any kind and were required to spend their lives in constant travel or to stay in special secret sanctuaries. The consecration of the perfecti, the "consolation" (consolamentum), was the central sacrament of the sect. This rite cannot be compared to anything in the Catholic Church. It combined baptism (or confirmation), ordination, confession, absolution and sometimes supreme unction as well. Only those who received it could count on being freed from the captivity of the body and having their souls returned to their celestial abode.

The majority of the Cathars had no hope of fulfilling the strict commandments that were obligatory for the perfecti and intended, rather, to receive "consolation" on their deathbed. This was called "the good end." The prayer to grant "the good end" under the care of "the good people" (the perfecti) was recited together with the Lord's Prayer.

Sometimes, having received "consolation," a sick person recovered. He was then usually advised to commit suicide (called "endura"). In many cases, "endura" was in fact a condition for receiving "consolation." Not infrequently, the aged or the very young who had received "consolation" were subjected to "endura"--i.e., in effect, murdered. There were various forms of "endura." Most frequently it was by starvation (especially for children, whom the mothers simply stopped suckling); bleeding, hot baths followed by sudden chilling, drinking of liquid mixed with ground glass and strangulation were also used. I. Dollinger, who studied the extant archives of the Inquisition in Toulouse and Carcassonne, writes: "Whoever examines the records of the above-mentioned courts attentively will have no doubt that far more people perished from the 'endura' (some voluntarily, some forcibly) than as a result of the Inquisition's verdicts." (10: p. 226)

These basic notions were the source of the socialist doctrines disseminated



[22]

Cathars enjoyed influence in various segments of society, including the highest strata. Thus it is said that Count Raymond VI of Toulouse always kept in his retinue Cathars disguised in ordinary attire, so they could bless him in case of impending death. For the most part, however, the preaching of the Cathars apparently was directed to the urban lower classes, as indicated in particular by the names of various sects: populicani (i.e., populists, although certain historians see this name as a corruption of "Paulicians"), piphlers (derived from "plebs"), texerants (weavers), etc. In their sermons, the Cathars preached that a true Christian life was possible only on the condition that property was held in common. (12: p. 656) In 1023, a group of Cathars were put on trial in Monteforte, charged with promulgating celibacy and communality of property and with attacking the accepted religious traditions.

It seems that the appeal for communality of property was rather widespread among the Cathars, since it is mentioned in certain Catholic works directed against them. In one of these, for instance, Cathars are accused of demagogically proclaiming this principle while not adhering to it themselves: "You do not have everything in common. Some have more, others less." (13: p. 176)

Celibacy among the perfecti and the general condemnation of marriage are common to all Cathars. But in a number of cases, only marriage is considered sinful--not promiscuity outside marriage. It should be recalled that "Thou shalt not commit adultery" was considered to be a commandment of the God of evil. By the same token, these prohibitions had as their aim not so much mortification of the flesh as destruction of the family. In the writings of contemporaries, the Cathars are constantly accused of "free" or "holy" love, and of having wives in common.

Saint Bernard of Clairvaux, between 1130 and 1150, accused the Cathars of preaching against marriage while cohabiting with women who had abandoned their families. (10: p. 16) Rainier supports this contention. (9: pp. 72-73) The same accusation against a Manichean sect that was making inroads into Brittany around 1145 can be found in the Chronicle of Hugo d'Amiens, Archbishop of Rouen. A book



[23]

The Cathar heresy swept over Europe with extraordinary swiftness. In 1012, a sect of Cathars is recorded in Mainz, in 1018 and again in 1028 in Aquitaine, in 1022 in Orleans, in 1025 in Arras, in 1028 in Monteforte (near Turin), in 1030 in Burgundy, in 1051 in Goslar, etc. Around 1190, Bonacursus, who had previously been a bishop with the Cathars, wrote of the situation in Italy: "Are not all townships, cities and castles overrun with these pseudo-prophets?" (12: p. 651) And in 1166, the Bishop of Milan asserted that there were more heretics than faithful in his diocese. One work from the thirteenth century enumerates seventy-two Cathar bishops. Rainier Sacconi speaks of sixteen Churches of Cathars. They were all closely associated and apparently headed up by a Cathar Pope, who was located in Bulgaria. Councils were called, which were attended by representatives from numerous countries. For example, in 1167, a council was openly held in St. Felix near Toulouse; it was summoned by the heretical Pope Nicetas and was attended by a host of heretics, including some from Bulgaria and Constantinople.

The heresy was particularly successful in the south of France, in Languedoc and Provence. Missions for conversion of the heretics were repeatedly sent there, one of which included St. Bernard of Clairvaux, who reported that churches were deserted and that no one took communion or was baptized. The missionaries and the local Catholic clergy were assaulted and subjected to threats and insults.

The nobles of southern France supported the sect actively, seeing an opportunity to acquire church lands. For more than fifty years Languedoc was under the control of the Cathars and seemed lost to Rome forever. A papal legate, Pierre de Castelnau, was killed by heretics. The Pope announced several crusades against the Cathars. The first of these failed because of support given to the heretics by the local nobility. It was only in the thirteenth century, after more than thirty years of the guerres albigeoises, that the heresy was suppressed. However, the influence of these sects continued to be felt for several centuries.

Brethren of the Free Spirit and the Apostolic Brethren.

In the creation of the doctrines of these sects a special role was played by two thinkers



[24]

Joachim was a monk and an abbot. His doctrine, as he claimed, was based partly on the study of the Holy Scriptures and partly on revelation. It is based on the view that the history of mankind involves the progressively greater comprehension of God. Joachim divided history into three epochs: the Kingdom of the Father, from Adam to Christ; the Kingdom of the Son, from Christ until 1260; and the Kingdom of the Spirit, which was to begin in 1260. The first was an age of slavish submission; the second, an age of filial obedience; while the third was to be an age of freedom. For in the words of the Apostle: "Where the Spirit of the Lord is, there is freedom." In this last epoch, God's people would abide in peace, freed from labor and suffering. This would be an age of the humble and the poor; people would not know the words "thine" and "mine." Monasteries would embrace the whole of mankind, and the Eternal Gospel would be read and understood in its mystical dimension. An era of perfection would be attained within the framework of earthly life and human history--and by the hand of mortal human beings. This epoch was to be preceded by terrible wars, and the Antichrist would appear. Joachim saw proof of this in the decay of the Church in his time. The Last Judgment would begin with the Church, and the Antichrist would become Pope. The elect of God, reverting to apostolic poverty, would make up the host of Christ in this struggle. They would defeat the Antichrist and unite the whole of mankind in Christianity.

A characteristic feature of Joachim's doctrine is the view of history as a predetermined process whose course can be foreseen and calculated. He calculates, for example, that the first epoch in his scheme lasted forty-two generations, the second would last fifty. ...

During his life, Joachim was a faithful son of the Church; he founded a monastery and wrote against the Cathars. But a collection of excerpts from his works was later condemned as heretical, probably because of his influence on the heretical sects.

Amalric taught theology in Paris. He did not expound his system in full, only its more inoffensive propositions. Nevertheless, a complaint Was lodged against him in Rome and the Pope condemned his systeln and, in 1204, dismissed him from his chair. Amalric died soon thereafter.



[25]

Amalric was ideologically linked to Joachim of Flore. He also saw history as a series of stages in divine revelation. In the beginning, there was Moses' law, then Christ's which superseded it. Now the time of the third revelation had come. This was embodied in Amalric and his followers, as previously revelation had been embodied in Christ. They had now become as Christ. Three basic theses of this new Christianity have been preserved. First of all: "God is all." Second: "Everything is One, for everything that is is God." And third: "Whoever observes the law of love is above sin." These theses were interpreted in such a way that those who followed the teachings of Amalric could attain identity with God through ecstasy. In them, the Holy Spirit became flesh, just as in Christ. Man in this state is incapable of sin, for his deeds coincide with the will of God. He rises above the law.

Thus the followers of Amalric perceived the Kingdom of the Spirit more in terms of a spiritual state of the members of the sect than in terms of a world to be actively transformed. The second interpretation was not entirely foreign to them, however.

In the thirteenth and fourteenth centuries, a sect with views very similar to those of Amalric spread over France, Germany, Switzerland and Austria. Its members called themselves the Brothers and Sisters of the Free Spirit or simply the "Free Spirits."

The key doctrine of this sect was belief in the possibility of "transfiguration into God." Since the soul of each man consists of divine substance, any man in principle can achieve a state of "Godliness." To attain this end he must pass through many years of novitiate in the sect, renounce all property, family, will, and live by begging. Only then does he attain the state of Godliness and become one of the "Free Spirits." Numerous descriptions of the sect's world view have been preserved. There are accounts by Free Spirits or by Free Spirits who later repented, as well as those in the archives of the Inquisition. (See 14: p. 56; 15: p. 136; 16: pp. 110,119; 17: p. 160; etc.) All sources agree on one point--that Godliness is not a temporary state but a continuous one. Johann Hartmann from a town near Erfurt characterized this ecstasy as "a complete disappearance of the painful sting of conscience." (15: p. 136) In other words, the Free Spirit was liberated from all moral constraints. He was higher than Christ, who was a mortal man who attained Godliness only on the cross. The Free Spirit was the complete equal of God, "without distinctions." Hence his will is the will of God, and to him the notion of sin becomes meaningless.



[26]

This sinlessness and freedom from moral restrictions was characterized in a number of ways. The Free Spirit is the king and sovereign of all that is. Everything belongs to him, and he may dispose of it at will. And whoever interferes with this may be killed by him, even if it is the emperor himself. Nothing performed by the flesh of such a man can either decrease or increase his divinity. Therefore, he may give it complete freedom. "Let the whole state perish rather than he abstain from the demands of his nature," says Hartmann. (15: p. 141) Intimacy with any woman, even with a sister or his mother, cannot stain him and will only increase her holiness. Numerous sources dating from the fourteenth and fifteenth centuries report on rituals of the sects, which included indiscriminate sexual union. In Italy, such "masses" were called barilotto. In Germany, there were reports of special sanctuaries called "paradises" for this purpose.

The contemporary scholar H. Grundmann (18) points out in this regard that in the late Middle Ages there was no need to belong to a sect in order to adhere to any sort of free views in sexual matters. The basis of the "orgiastic mass" was strictly ideological. The Free Spirit, who had attained "Godliness," broke completely with his former life. What had been blasphemy for him in the past (and remained so for "rude" folk) now became a sign of the end of one historical epoch and the beginning of another--the new Eon. In this way he was able to comprehend and to express his new birth and the break with the old Eon.

It is clear that the Free Spirits had no use for the path of salvation proposed by the Catholic Church--penance, confession, absolution of sins, communion. Moreover, they saw the Church as a hostile organization, since it had usurped the right to examine and to decide, which they considered solely their own prerogative. A bitterly anti-ecclesiastical sentiment pervades the views of the Free Spirits and finds expression in their frequent worship of Lucifer.

In the center of the sect's ideology stood not God but man made divine, freed from the notion of his own sinfulness and made the center of the universe. As a result, Adam played a central role in their teaching, not Adam the sinner depicted in the Old Testament, but Adam the perfect man. Many of the Free Spirits referred to themselves as the "New Adams," and Konrad Kanler even called himself Antichrist ("but not in the bad sense"). It seems possible to argue that here, within the confines of this relatively small sect, we encounter the first prototype



[27]

The uprising against the Pope in Umbria, in the 1320s, serves as a vivid example of the influence the sect had on social life. The teachings of the Free Spirits were widespread among the nobility of this region and became the ideology of the anti-papal party. In the struggle against the Pope and the urban communes, the doctrine justified the application of all means and the rejection of mercy of any kind. The entire populations of captured towns were slaughtered, including women and children. The head of the uprising, Count Montefeltro, and his followers prided themselves on plundering churches and violating nuns. Their supreme deity was Satan. (17: p. 130)

But the most far-reaching influence that the sect had was among the poor, especially among the Beghards and the Beguines--unions of celibate men and women who engaged in crafts or begging. The external, exoteric circle of participants in the sect was made up from these social elements, while the Free Spirits, those who had attained "Godliness," formed a narrow, esoteric circle. The division into two categories recalls the Cathars with their chosen circle of the perfecti.

The broad masses that formed the exoteric circle of the sect were poorly informed about the radical nature of the doctrine, as numerous surviving records of the proceedings of the Inquisition make clear. The ordinary followers felt that the divinity of the Free Spirits justified their right to be spiritual guides. For this group, the most significant aspects of the doctrine were those that proclaimed the idea of communality in its most extreme form and rejected the fundamental institutions of society: private property, the family, the church and the state. It is here that we can see the sect's socialist aspects. The assertion that "all property ought to be held in common" is cited frequently as one of the elements of the doctrine (e.g., 15: p. 53). Appeals for sexual freedom were often directed against marriage--indeed, sexual union in marriage was considered sinful. Such views were expressed, for example, by the "Homines Intelligentia" group, which was active in Brussels in 1410-1411. (9: II: p. 528) The equality proclaimed between Free Spirits and Christ had the aim of destroying hierarchy, not only on earth but in heaven as well. All of these ideas were common mainly among the mendicant Beghards, whom their "divine" leaders called to a complete liberation from this world. For instance, Aegidius Cantoris of Brussels taught: "I am the liberator of mankind. Through



[28]

The Brethren of the Free Spirit exerted an influence on a sect that emerged in Italy in the second half of the thirteenth century. The members of this Italian movement called each other" Apostolic

Brethren." This sect taught that the coming of the Antichrist foretold by Joachim was drawing near. The Catholic Church had fallen away from Christ's commandments and had become the Whore of Babylon, the beast of seven heads and ten horns of the Apocalypse. Its fall dated from the time of Emperor Constantine and Pope Sylvester, who had been possessed by the Devil. The times of trouble were coming, which would end in victory for anew, spiritual Church--that of the Apostolic Brethren, a community of saints. The world would be governed by a saint, a Pope elevated by God and not elected by cardinals (all the cardinals would have been killed by then, in any case). And the sect was already thought to be headed by a God-appointed leader. Implicit obedience was due him. Everything was permitted in defense of the faith, any violence against enemies, while, at the same time, the persecution inflicted by the Catholic Church on the Apostolic Brethren was considered to be the gravest of crimes. The sect preached communality of property and of wives.

The doctrine was spread among the people by itinerant "apostles." The letters of the leader of the sect, Dolcino, were disseminated by way of proclamations. Finally in 1404, an attempt was made to put the teaching into practice. Gathering some five thousand members of the sect, Dolcino fortified himself and his army in a mountainous area of northern Italy, from where he sallied forth to plunder the surrounding villages and destroy the churches and monasteries. War went on for three years, until Dolcino's camp was taken and he was executed.

This episode is described at greater length in the biography of Dolcino in the Appendix.

Taborites.

The burning of Jan Hus in 1415 gave the impetus to the anti-Catholic Hussite movement in Bohemia. The more radical faction of the Hussites was concentrated in a well-protected town near Prague. They called the place Tabor. Preachers from heretical sects gravitated there from allover Europe: Joachimites (followers of Joachim of Flore), Waldensians, Beghards. Chiliastic and socialist theories were prevalent



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The end of the world--the consumatio saeculi--was to occur in 1420. The term, however, covers only the end of the old world and of the "dominion of evil." All the "wicked" would be removed forthwith. "The day of vengeance and the year of retribution" were drawing near. "The lofty and powerful must be bent down like tree branches and cut off and burned in furnaces like straw, leaving neither root nor branch, they must be thrashed like sheaves of grain, their blood drained to the last drop, they are to be exterminated with scorpions, serpents and wild beasts, and put to death everywhere." (19: p. 78)

Christ's law of mercy was to be abolished, since "its interpretation and written tenets contradict in much the opinion cited above." (20: p. 235) On the contrary, one was to act "resolutely and with zeal and with just retribution." Furthermore: "It is necessary for each of the faithful to wash his hands in the blood of the enemies of Christ." (20: p. 231) Moreover: "Anyone who protests against the shedding of the blood of Christ's enemies shall be cursed and punished just as these enemies are. All peasants who refuse to join the Taborites shall be destroyed together with their property." (19: p. 81)

God's Kingdom on earth will be established, but not for all--only for the "elect." "Evil" will not be eliminated from the world but will be subjected to the control of those who are "good." All the faithful were to congregate in five cities; those who remained outside would not be spared the Last Judgment. From these cities the faithful were to rule the world, and those cities and towns opposing them were to be "destroyed and burnt like Sodom." (20: p. 236) In particular: "In this year of retribution, Prague must be destroyed and burnt by the faithful like Babylon." (19: p. 82)

The period was to culminate in the coming of Christ. Then the chosen of God would "reign with the Lord visibly and physically for a thousand years." (19: p. 94) When Christ had descended to earth with his angels, pious souls who had died for Christ were to be resurrected in order to judge the sinners with Him. Wives would conceive without knowing a man and give birth without pain. No one would sow or reap. "The fruit of the earth shall no longer be consumed." (19: pp. 85)



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The call went out from the preachers "to do no work, to pull down trees and destroy houses, churches and monasteries." (19: p. 85) "All human institutions and human laws must be abolished, for none of them were created by the Heavenly Father." (19: p. 110) It was taught that the Church was "heretical and unrighteous and that all its wealth must be taken away and given to laymen." And: "The houses of priests and all church property must be demolished, and the churches, altars and monasteries destroyed." (19: p. 83) "Church bells were taken down and broken to pieces and then sold away to foreign lands. Church objects, candlesticks, gold and silver were smashed." (19: p. 84) "Everywhere altars were smashed, the sacraments cast out, God's temples defiled and turned into stalls and stables." (19: p. 127) "The sacrament was trodden underfoot. ...The Blood of Christ was poured out, chalices stolen and sold." (19: p. 139) One of the Taborite preachers stated that he "would sooner pray to the Devil than bend his knee before the Holy Eucharist." (19: p. 153) "A great multitude of priests were killed, burned and slaughtered, and the greatest joy for them was to seize somebody and murder him." (19: p. 84) The favorite song of thc Taborites was: "Come on, monks, let's see you dance for us!" (18: p. 84) It was said that when the Kingdom of the Righteous came there would be "no need for anyone to teach another. There would be no need for books or scriptures, and all worldly wisdom will perish." (19: p. 159) In monasteries the Taborites invariably destroyed the libraries. "All belongings must be taken away from God's enemies and burned or otherwise destroyed." (19: p. 81)

"This winter and summer the preachers and elder headmen have been persistently duping the peasants to pour money into their barrels." (19: p. 101) In this manner all money in the community was socialized. Supervisors of the barrels were appointed to oversee the strict delivery of money and to distribute the communal fund. "In the town of Tabor there is nothing which is mine or thine, but all possess everything in common and no one is to have anything apart, and whoever does is a sinner." (19: pp. 99-100) One point of the Taborite program stated: "No one shall possess anything, but everything must be communal." (19: p. 106) The preachers taught: "Everything will be common, including wives: there will be free sons and daughters of God and there will be no marriage as union of two--husband and wife." (19: p. 113)

Among the Taborites, a Beghard from Belgium founded a sect of Adamites who established themselves on a small island in the Lužnice



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For a long time, the stories about the Adamites (as well as many reports about the Taborites) were thought to be the inventions of their enemies. Such a view was first posited by the French Huguenot Isaac de Beausobre, a representative of the Age of Enlightenment, and in its most extreme form it finds expression in the works of the Czech Marxist historian J. Macek. The question of the Adamites has recently been subjected to thorough critical review by the Marxist historians E. Werner and M. Erbstösser. (15, 16, 17) They demonstrate the existence of an earlier "Adamite" tradition, a cult of Adam, within the Brethren of the Free Spirit. If we take into account certain unavoidable distortions due to the hermetic nature of the teaching, information about the Bohemian "Adamites" is in full accord with the picture of the European movement of "Free Spirits" which we have drawn in the preceding section.

For example, Macek considers the passage "All shall be in common, wives as well" (from the Old Chronicle) to be "the height of filthy slander." (19: p. 113) In his opinion, this passage is contradicted by another in Pržíbram, who asserts that in Tabor intimacy between husband and wife was prohibited: "If husband and wife were seen together or their meeting became known, they were beaten to death; others



[32]

The emperor and the Pope appealed for a crusade against the Taborites. But the latter not only crushed the crusaders but carried war over into neighboring countries. These raids, which received the name "The Splendid Campaigns" in the Hussite tradition, were undertaken on a yearly basis between 1427 and 1434. Some countries were devastated and looted; in others--for example, Silesia--garrisons were established. A song of the time runs: "Meissen and Saxony are destroyed, Silesia and Lauschwitz lie in ruins, Bavaria has becn turned into a desert, Austria is devastated, Moravia stripped, Bohemia turned upside down."

Detachments of Taborites went as far as the Baltic Sea, the walls of Vienna, Leipzig and Berlin; Nuremberg paid tribute. Czechia was ravaged. In the Old Collegiate Chronicle it is said: "In these campaigns the majority of soldiers were foreigners who felt no love for the Kingdom." And: "Fires, robberies, murders and acts of violence are on their conscience." (21: p. 161) The whole of Central Europe was subjected to terrible devastation. The Pope was forced to make concessions. At the Basel Council of 1433, an agreement with the Hussites was reached, as a result of which they returned to the Catholic Church. But the more radical, Taborite, faction of Hussites did not recognize the agreement and was annihilated in the battle at Lipany, in 1434.

During the wars of 1419-1434, the impact of the Hussites went beyond the devastation of neighboring countries. They also carried their chiliastic and socialist ideas abroad. Their manifestoes were read in Barcelona, Paris, Cambridge. In 1423 and 1430, there were disturbances by Hussite adherents in Flanders. In Germany and Austria, Hussite influence was still felt a century later, during the period of the Reformation. Inside Bohemia itself, the defeated Taborites gave rise to the sect of "Bohcmian Brethren" or "Unitas Fratrum," who combined the previous intolerant attitude toward the Catholic Church



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Anabaptists.

The Reformation called forth a new upsurge of socialist movements. Even in pre-Reformation times, Germany was full of chiliastic sentiment. Wandering preachers exposed the sins of the world and foretold the forthcoming vengeance. Astrological predictions of calamity were common--famine, rebellion, "when the rivers will flow with blood." There was a saying: "Who does not die in 1523, is not drowned in 1524, is not killed in 1525, shall say that a miracle has happened to him."

The invention of printing enormously magnified the effect of these ideas. Any peasant or artisan could be exposed to leaflets showing a peasant army marching toward the future revolution, with a frightened Pope, princes and prelates fleeing before it.

This sentiment was given especially strong expression in the Anabaptist movement, which spread to Germany, Switzerland, Austria, Czechia, Denmark and Holland and which, in the following century, spilled over into England. The sect's name, as so often happened, was given to it by its enemies. It seems that the term was coined by Zwingli. The movement as such had existed long before, its members calling each other "Brother." The designation Anabaptist ("the rebaptized") is to be explained by the fact that the sect refused to recognize the baptism of children and often performed a second baptism of adults. In later times, members of this sect came to call themselves Baptists.

Basically, the doctrine of the Anabaptists (see 22, 23, 24, 25, 26) derived from the notion, already familiar to us, of the falling away of the Catholic Church, in Emperor Constantine's time, from the true teachings of Christ. These sectarians considered themselves direct successors of the Christianity of Apostolic times. They denied the entire tradition of the Catholic Church--that is, every aspect of its doctrine and organization not specifically identified in the Gospels. They refused to recognize the supreme authority of the Pope, believed that salvation of the soul was possible outside the Church and professed a universal priesthood. Of the Scriptures, they recognized only the Gospels as sacred and only the words spoken by Christ himself, at that. The Sermon on the Mount had particular significance for them, and they believed that its commandments should be observed to the letter. According



[34]

Anabaptists believed murder to be a cardinal sin under any circumstances and rejected oaths of any kind. For this reason, they refused to participate in many aspects of life. In general, the opposition of "true Christians" to the "world of false Christians" played a large role in their teachings. This led at critical periods to militant appeals for "extermination of the impious."

In organization the Anabaptists largely resembled the Cathars. The movement was guided entirely by a society of "Apostles" who, having renounced marriage and property, led the life of pilgrims. They wandered in pairs, the older Apostle devoting himself to matters of faith and the sect's organization, with the younger Apostle helping him with practical matters. The Apostles elected bishops from among their own ranks, the latter guiding the activity of the sect in various regions. Councils of bishops, "synods" or capituli, were convened to discuss questions of principle. For example, in his invitation to the synod at Waldshut in 1524, Balthazar Humbayer wrote: "The ancient custom of Apostolic times is such that, in circumstances hard for the faith, those to whom God's word is entrusted gather to take a Christian decision." (24: p. 376)

Often bishops from the whole of Europe came together. For instance, the capituli in Basel between 1521 and 1523 were attended by Brethren from Switzerland, Flanders (Beltin), Saxony (Heinrich von Eppendorf), Franconia (Stumpf), Frankfurt-am-Main (the Knight Hartmut von Kronberg), Holland (Rode), England (Richard Crock, Thomas Lipset), and other places. (24: p. 378 f.) At the Augsburg synod of 1526, more than sixty "elder Brethren" were present.

The social views of the Anabaptists were not uniform throughout. The Chronicle by Sebastian Franck (sixteenth century) says about them: "Some believe themselves to be holy and pure; they have everything in common. ... Others practice communality only to the extent that they do not permit need to arise among themselves. ... Among them a sect appeared which wished to make wives, as well as belongings, communal." (25: p. 306)

There is much data on Anabaptists to be found in the book by Bullinger, also written in the sixteenth century. In describing the sect of "Free Brethren" that appeared in the vicinity of Zürich, he writes: "The Free Brethren, whom many Anabaptists called 'crude Brethren,'



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Elsewhere Bullinger reports: "And they say in earnest that no one should have property and that all wealth and patrimony should be in common, as it is impossible to be Christian and wealthy at the same time. ...They set forth as a new monastic order rules regarding clothing as to the fabric, shape and style, length and size. ...They set forth rules as to eating, drinking, sleeping, leisure, standing and walking about." (25: p. 284)

In the early 1520s, the Anabaptists renounced the conspiratorial character of their activities and entered into an open struggle with the "world" and the Catholic Church. In 1524, a large-scale secret conference was held in Nuremberg and attended by Denck, one of the most influential Anabaptist writers, by the "Picard" Hetzer, by Hut of the old Waldensian Brethren, and by other Brethren. Many were seized, but Denck fled to Switzerland. Here a new assembly of Brethren from various countries took place. It was decided to begin to practice the second baptism openly. This decision was put into effect in Zurich and St. Gall. This was apparently symbolic of the shift to outright struggle--precisely the course taken by the Czech Brethren in the village of Lota, in 1457, when they decided to demonstrate openly their split with Catholicism.

In St. Gall in 1525, a uniform of coarse gray fabric and a broad gray hat were introduced as obligatory for all members of the community. All forms of participation in public life and entertainment were forbidden. Anabaptists were called "monks without hoods." The leaders of the Anabaptist community in Zurich preached that "all property must be held in common and together." These events were accompanied by strange happenings. Members of some of the groups went naked at their gatherings and, to be like children, crept around on the ground, playing. Others burned the Bible, and with shouts of "Here!



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The Anabaptists did not succeed in taking control of the Reformation movement in Switzerland (thanks in large part to Zwingli's opposition to them). Exiled Swiss Anabaptists fled to Bohemia and joined the Bohemian Brethren there. Large combined communities were founded on collectivist principles.

Communal property was introduced. Everything earned by the Brethren was handed over to the common treasury, which was supervised by a special "distributor ." The "good police" controlled the whole of the life of the community--clothing, lodging, upbringing of children, marriage and work.

The type of men's and women's clothing, the hour for going to bed, the time for work and rest were all strictly prescribed. The life of the Brethren took place before the eyes of others. It was forbidden to cook anything for oneself; meals had to be taken in common. The unmarried slept in common bedrooms, men and women separately. Children (from the age of two) were separated from their parents and brought up in common "children's houses." Marriages were arranged by the elders. They also assigned to everyone his or her occupation. Members of the community refused to have any contact with the state; they did not serve in the army, never went to court. They did, however, retain a passively hostile attitude while rejecting violence of any kind. (See 27, 39.)

In Germany, Anabaptism began to take on an increasingly revolutionary character. In Thuringia, near the Bohemian border, the city of Zwick au became the center of the movement. The so-called Zwickau Prophets, headed by the Anabaptist Apostle Klaus Storch, believed that the elect of the Lord could communicate with Him directly, as the Apostles of old could, and denied that the Church was capable of giving salvation. Their teaching considered science and the arts unnecessary for man, for everything essential to his salvation was already given to him by God.

In imitation of Christ, Storch surrounded himself with twelve Apostles and seventy disciples. The "Prophets" predicted an invasion by the Turks, the reign of the Antichrist, destruction of the impious and finally the arrival of the thousand-year Kingdom of God, when there would be one baptism and one faith.

An exposition of Storch's teachings has been preserved in a work



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1. That no matrimonial union, whether secret or open, should be observed. ...

3. That on the contrary, each may take wives whenever his flesh demands it and his passion rises, and may live with them in intimacy at his will.

4. That everything ought to be held in common, for God has sent all men equally naked into the world. And likewise, He has given them equally everything that is on the earth: the birds of the air and the fish of the water.

5. Therefore it ought to be that all authorities, secular and clerical, be deprived of their offices once and for all or killed by the sword, for they alone live as they will and suck the blood and sweat of the poor, glutting themselves and drinking day and night.

"Hence everyone must rise up, the sooner the better, arm himself and attack the priests in their cozy nests, massacre and exterminate them. For once the sheep are deprived of a leader, it will go easy with the sheep. Next it will be necessary to attack also those who fleece others, to seize their houses, plunder their property, and raze their castles to the ground." (28: p. 53)

This first surge of the Anabaptist movement coincided with the 1525 Peasant War in Germany. The socialist teachings of the time are most vividly mirrored in the activity of Thomas Müntzer. His biography is presented at greater length in the Appendix; we shall therefore limit ourselves to a brief comment on his doctrine here. Müntzer taught that the only Lord and King of the earth is Christ. He assigned to princes a function very like that of hangmen and even this prerogative was to be exercised only on direct orders from the elect of the Lord. If the princes refused to obey, they were to be executed. The authority of Christ was seen as truly embodied in the society of the elect, a narrow union sharply separated from the rest of the population. Müntzer did indeed attempt to organize such a union.

He seized power in the town of Mühlhausen, where rebellious inhabitants had driven out the municipal council. In the city and the surrounding area, monasteries were laid waste, sacred images destroyed, monks and priests killed. Müntzer taught that all property



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The Anabaptists' participation in the Peasant War called forth the particular ire of the authorities. A viol