This was the ridiculous side of the movement, but underneath the absurdities there was something serious. These young men and women, who were themselves terribly in earnest, were systematically hostile not only to accepted conventionalities in the matter of dress, but to all manner of shams, hypocrisy, and cant in the broad Carlylean sense of those terms. To the "beautiful souls" of the older generation, who had habitually, in conversation and literature, shed pathetic tears over the defects of Russian social and political organisation without ever moving a finger to correct them--especially the landed proprietors who talked and wrote about civilisation, culture, and justice while living comfortably on the revenues provided for them by their unfortunate serfs--these had the strongest aversion; and this naturally led them to condemn in strong language the worship of aesthetic culture. But here again they fell into exaggeration. Professing extreme utilitarianism, they explained that the humble shoemaker who practises his craft diligently is, in the true sense, a greater man than a Shakespeare, or a Goethe, because humanity has more need of shoes than of dramas and poetry.
Such silly paradoxes provoked, of course, merely a smile of compassion; what alarmed the sensible, respectable "Philistine" was the method of cleansing the Augean stable recommended by these enthusiasts. Having discovered in the course of their desultory reading that most of the ills that flesh is heir to proceed directly or indirectly from uncontrolled sexual passion and the lust of gain, they proposed to seal hermetically these two great sources of crime and misery by abolishing the old-fashioned institutions of marriage and private property. When society, they argued, should be so organised that all the healthy instincts of human nature could find complete and untrammelled satisfaction, there would be no motive or inducement for committing crimes or misdemeanours. For thousands of years humanity had been sailing on a wrong tack. The great law-givers of the world, religious and civil, in their ignorance of physical science and positivist methods, had created institutions, commonly known as law and morality, which were utterly unfitted to human nature, and then the magistrate and the moralist had endeavoured to compel or persuade men and women to conform to them, but their efforts had failed most signally. In vain the police had threatened and punished and the priests had preached and admonished. Human nature had systematically and obstinately rebelled, and still rebels, against the unnatural constraint. It is time, therefore, to try a new system. Instead of continuing, as has been done for thousands of years, to force men and women, as it were, into badly fitting, unelastic clothes which cause intense discomfort and prevent all healthy muscular action, why not adapt the costume to the anatomy and physiology of the human frame? Then the clothes will no longer be rent, and those who wear them will be contented and happy.
Unfortunately for the progress of humanity there are serious obstacles in the way of this radical change of system. The absurd, antiquated and pernicious institutions and customs are supported by abstruse metaphysical reasons and enshrined in mystical romantic sentiment, and in this way they may still be preserved for generations unless the axe be laid to the root of the tree. Now is the critical moment. Russia must be made to rise at once from the metaphysical to the positivist stage of intellectual development;
metaphysical reasoning and romantic sentiment must be rigorously discarded; and everything must be brought to the touchstone of naked practical utility.
One might naturally suppose that men holding such opinions must be materialists of the grossest type--and, indeed, many of them gloried in the name of materialist and atheist--but such an inference would be erroneous. While denouncing metaphysics, they were themselves metaphysicians in so far as they were constantly juggling with abstract conceptions, and letting themselves be guided in their walk and conversation by a priori deductions; while ridiculing romanticism, they had romantic sentiment enough to make them sacrifice their time, their property, and sometimes even their life, to the attainment of an unrealisable ideal; and while congratulating themselves on having passed from the religious to the positivist stage of intellectual development, they frequently showed themselves animated with the spirit of the early martyrs!
Rarely have the strange inconsistencies of human nature been so strikingly exemplified as in these unpractical, anti-religious fanatics. In dealing with them I might easily, without very great exaggeration, produce a most amusing caricature, but I prefer describing them as they really were. A few years after the period here referred to I knew some of them intimately, and I must say that, without at all sharing or sympathising with their opinions, I
could not help respecting them as honourable, upright, quixotic men and women who had made great sacrifices for their convictions. One of them whom I have specially in view at this moment suffered patiently for years from the utter shipwreck of his generous illusions, and when he could no longer hope to see the dawn of a brighter day, he ended by committing suicide. Yet that man believed himself to be a Realist, a Materialist, and a Utilitarian of the purest water, and habitually professed a scathing contempt for every form of romantic sentiment! In reality he was one of the best and most sympathetic men I have ever known.