Besides this, my chief occupation at the royal theatre during this period consisted in conducting Flotow's opera MARTHA, which, although it failed to attract the public, was nevertheless produced with excessive frequency, owing to its convenient cast. On reviewing the results of my labours in Dresden-where I had now been nearly seven years-I could not help feeling humiliated when I considered the powerful and energetic impetus I knew I had given in many directions to the court theatre, and I found myself obliged to confess that, were I now to leave Dresden, not, the smallest trace of my influence would remain behind. From various signs I also gathered that, if ever it should come to a trial before the King between the director and myself, even if his Majesty were in my favour, yet out of consideration for the courtier the verdict would go against me.
Nevertheless, on Palm Sunday of the new year, 1849, I received ample amends. In order to ensure liberal receipts, our orchestra had again decided to produce Beethoven's Ninth Symphony. Every one did his utmost to make this one of our finest performances, and the public took up the matter with real enthusiasm. Michael Bakunin, unknown to the police, had been present at the public rehearsal. At its close he walked unhesitatingly up to me in the orchestra, and said in a loud voice, that if all the music that had ever been written were lost in the expected world-wide conflagration, we must pledge ourselves to rescue this symphony, even at the peril of our lives. Not many weeks after this performance it really seemed as though this world-wide conflagration would actually be kindled in the streets of Dresden, and that Bakunin, with whom I had meanwhile become more closely associated through strange and unusual circumstances, would undertake the office of chief stoker.
It was long before this date that I first made the acquaintance of this most remarkable man. For years I had come across his name in the newspapers, and always under extraordinary circumstances. He turned up in Paris at a Polish gathering, but although he was a Russian, he declared that it mattered little whether a man were a Russian or a Pole, so long as he wanted to be a free man, and that this was all that mattered. I heard afterwards, through George Herwegh, that he had renounced all his sources of income as a member of an influential Russian family, and that one day, when his entire fortune consisted of two francs, he had given them away to a beggar on the boulevard, because it was irksome to him to be bound by this possession to take any thought for the morrow. I was informed of his presence in Dresden one day by Rockel, after the latter had become a rampant republican. He had taken the Russian into his house, and invited me to come and make his acquaintance. Bakunin was at that time being persecuted by the Austrian government for his share in the events which took place in Prague in the summer of 1848, and because he was a member of the Slav Congress which had preceded them. He had consequently sought refuge in our city, as he did not wish to settle too far from the Bohemian frontier. The extraordinary sensation he had created in Prague arose from the fact that, when the Czechs sought the protection of Russia against the dreaded Germanising policy of Austria, he conjured them to defend themselves with fire and sword against those very Russians, and indeed against any other people who lived under the rule of a despotism like that of the Tsars. This superficial acquaintance with Balumin's aims had sufficed to change the purely national prejudices of the Germans against him into sympathy. When I met him, therefore, under the humble shelter of Rockel's roof, I was immediately struck by his singular and altogether imposing personality. He was in the full bloom of manhood, anywhere between thirty and forty years of age. Everything about him was colossal, and he was full of a primitive exuberance and strength. I never gathered that he set much store by my acquaintance. Indeed, he did not seem to care for merely intellectual men; what he demanded was men of reckless energy. As I afterwards perceived, theory in this case had more weight with him than purely personal sentiment; and he talked much and expatiated freely on the matter. His general mode of discussion was the Socratic method, and he seemed quite at his ease when, stretched on his host's hard sofa, he could argue discursively with a crowd of all sorts of men on the problems of revolution. On these occasions he invariably got the best of the argument. It was impossible to triumph against his opinions, stated as they were with the utmost conviction, and overstepping in every direction even the extremest bounds of radicalism. So communicative was he, that on the very first evening of our meeting he gave me full details about the various stages of his development, lie was a Russian officer of high birth, but smarting under the yoke of the narrowest martial tyranny, he had been led by a study of Rousseau's writings to escape to Germany under pretence of taking furlough. In Berlin he had flung himself into the study of philosophy with all the zest of a barbarian newly awakened to civilisation. Hegel's philosophy was the one which was the rage at that moment, and he soon became such an expert in it, that he had been able to hurl that master's most famous disciples from the saddle of their own philosophy, in a thesis couched in terms of the strictest Hegelian dialectic. After he had got philosophy off his chest, as he expressed it, he proceeded to Switzerland, where he preached communism, and thence wandered over France and Germany back to the borderland of the Slav world, from which quarter he looked for the regeneration of humanity, because the Slavs had been less enervated by civilisation. His hopes in this respect were centred in the more strongly pronounced Slav type characteristic of the Russian peasant class. In the natural detestation of the Russian serf for his cruel oppressor the nobleman, he believed he could trace a substratum of simple- minded brotherly love, and that instinct which leads animals to hate the men who hunt them. In support of this idea he cited the childish, almost demoniac delight of the Russian people in fire, a quality on which Rostopschin calculated in his strategic burning of Moscow. He argued that all that was necessary to set in motion a world-wide movement was to convince the Russian peasant, in whom the natural goodness of oppressed human nature had preserved its most childlike characteristics, that it was perfectly right and well pleasing to God for them to burn their lords' castles, with everything in and about them. The least that could result from such a movement would be the destruction of all those things which, rightly considered, must appear, even to Europe's most philosophical thinkers, the real source of all the misery of the modern world. To set these destructive forces in action appeared to him the only object worthy of a sensible man's activity. (Even while he was preaching these horrible doctrines, Bakunin, noticing that my eyes troubled me, shielded them with his outstretched hand from the naked light for a full hour, in spite of my protestations.) This annihilation of all civilisation was the goal upon which his heart was set. Meanwhile it amused him to utilise every lever of political agitation he could lay hands on for the advancement of this aim, and in so doing he often found cause for ironical merriment. In his retreat he received people belonging to every shade of revolutionary thought. Nearest to him stood those of Slav nationality, because these, he thought, would be the most convenient and effective weapons he could use in the uprooting of Russian despotism. In spite of their republic and their socialism a la Proudhon, he thought nothing of the French, and as for the Germans, he never mentioned them to me. Democracy, republicanism, and anything else of the kind he regarded as unworthy of serious consideration.