Anarchism is one of the most dastardly scourges of our times. Sometimes it disappears only to come back stronger than ever. With its flowing pen and its brilliant front, it spreads a wreckage of Moral and physical strength.

Many times it has been associated with socialism and at times it has been treated on the same basis as the latter. Today, however, these two have been definitely segregated.

Socialists have been seated in the parliaments of many countries as representatives chosen by the people; they have attacked their governments, just like other political factions, but their attacks have been 2made by friendly and legal means. Some of them, as Hasselmann and other fiery wranglers, have been thrown out from the legislative body by fictitious faults and left on the frontiers of forgetfulness.

Only on Russian soil did nihilism spread rapidly. This phenomenon can be easily explained by the numerous connections of the tyrannical Tsar. The severe political pressure which oppresses the various nationalistic groups, this horrible act of despotic government, could not but bring about a terrible reaction, a reaction which has taken on the form of the ghastly spectre of nihilism.

Once it was considered that the root of anarchism would never take hold in civilized political countries, that the perception of the people would not permit it to interfere with equal rights and individual freedom. In spite of this, however, the spectre of nihilism, with a dynamite bomb in its hand, has appeared with all its dastardly 3power in a country which for years has been a leader in cultural and democratic fields, in France and her closely related neighbor, Belgium. It also has made its appearance in Spain, but only on the soil where France has planted the seed of revolution. Here it was taken up by clever instigators of intrigue, who inculcated it into the lower classes for the prime purpose of bringing about a rebellion among the masses.

Beginning from the time of the unfortunate disaster of Sedan, France has been striving to bring her relations with the Russian Tsar on closer friendly terms. She sought many means of contact and relationship, and these efforts on the part of France made the deal a certainty. The nihilism of the Moscovites is now heartily exchanging bombs with the anarchism of France in the streets of Paris.

Anarchism was again revived to its full strength. Under the banner of "Mane, Phares, Thekel," it has risen menacingly before the eyes of the 4world. It has come into existence, first, because offensiveness has always been prevalent; second, because it it an inevitable result of the present spiritual trend of the world.

Every principle proclaimed in the highest spiritual spheres by existing people, must necessarily pass into lower spheres and, like a political system, whether good or bad, be practical in its entrance on the stage of the world.

Anarchical thought, teaching, and knowledge of the present day were introduced by some of the highest political offices. Anarchism, therefore, is a direct result of the prevailing system of government, politics, and social life.

In our writings of a few years ago relative to the social question, it was pointed out at times that socialism in its true form does not 5have as its aim any sudden overthrow of prevailing social relations. Contrary to popular belief, it has carefully diagnosed the various negative sides of the societies of the people and an effort is being made to spread this general but closely related question. However, all this is being done by gradual steps. Legislative laws are enacted which somewhat embody its principles for the purpose of bringing about better conditions for the most common good of the people. Christian socialism, which is endeavoring to bring this about by an inward rebirth of the people and by instilling into the individual the comprehension of the rights and obligations concerning God, neighbors, society, and self; along with the socialistic trends of the Government, demands from the government the fulfillment of its laws, proposed reforms, and national institutions.

Each one of these social forms has its own right to exist. Each can relieve the burden of the people which is trampling them. Not one of 6them, however, will definitely resolve the question and the golden days will always be lying in the land of fables.

Anarchism, on the other hand, is comparatively different from Socialism. Although, like Socialism, it has taken the stand of removing the abnormal conditions of the people, it wants to achieve this end by violent means, namely, revolution, treason, and overthrow of all existing laws.

Socialism does not wish to destroy any state; on the contrary, it supports its laws to the last degree. It submits everything to the administration. All individuals, as well as associated groups, are dissolved in the state and disappear like rivers in an ocean.

Nevertheless, this omniscience of the state, in which the socialistic government is striving to save the people, is one of the greatest constraints against which the spirit of the people must rebel. This 7sovereignty of the state has destroyed the personal freedom of man, yet it did not quiet his ever growing necessities and desires. A strong reaction is called upon to break down any impossibility. This is nothing else but the destruction of all rights.

This is the step that anarchism took. The liberalism of the state paved the road for it. Anarchism today does not recognize any authority, any law, any sovereignty.

Anarchism is therefore the last logical consequence and result of liberalism and its fostered maxims. It is the result of liberalism, which from the steps of the parliamentary tribunals and professorial academies preaches atheism and materialism.

Will this liberalism, Jewry, and Masonry, which is imbedded in the 8state, see the horizon of destruction which is upon its doors and come to the realization that no nation can exist without the recognizance of a higher, supernatural power?