as appointed
in 1892 Professor of Geography at Brussels, but in 1893 was again
deprived of his post on account of Anarchist outrages, in which he was
quite unjustly supposed to be implicated. The students thereupon left
the university, and founded a free university, in which Reclus is at
present a professor.

[9] _Cf._ Wolkenhauer, _Elisee Reclus_ (_Globus_, vol. lxv.,
No. 8, Feb., 1894). Reclus's Anarchist writings are: _Produit
de la Terre et de l'Industrie_, 1885; _Richesse et Misere;
Evolution et Revolution_, 6th ed., Paris, 1891; and _A mon
Frere le Paysan_, Geneva, 1894.

Elisee Reclus's Anarchism is explained externally not only by his
intimate friendship with Kropotkin, but still more from his connexion
with an "Anarchist family," for his brother, the eminent
anthropologist Elie, and several of his nephews as well as their wives
are devoted adherents of Anarchism. But while the younger members of
the Reclus family are more closely connected with the "propaganda of
action" (the engineer Paul Reclus was accused of being an accomplice
of Vaillant), the older members, especially Elisee, are learned
dreamers who have nothing in common with the folly of the dynamitard.
"The idea of Anarchism is beautiful, is great," says Elisee, "but
these miscreants sully our teaching: he who calls himself an Anarchist
should be one of a good and gentle sort. It is a mistake to believe
that the Anarchist idea can be promoted by acts of barbarity." And in
the preface to the last volume of his _Universal Geography_ he says of
his travels: "I have everywhere found myself at home, in my own
country, among men, my brothers. I have never allowed myself to be
carried away by sentiment, except that of sympathy and respect for all
the inhabitants of the one great Fatherland. On this round earth that
revolves so rapidly in space, a grain of sand amid infinity, is it
worth while for us to hate one another?"

Reclus has no special doctrine, but shares generally the views of his
friend Kropotkin, although his greater scientific insight on many
points leads him to incline rather to the Collectivism of Proudhon and
Bakunin. The "economy of the heap" (_tas_) appears to Reclus, at any
rate in the province of agriculture, to be unworkable. He prefers a
distribution of land among individuals, family groups, and
communities, according to the proposition of individual and collective
power of labour. "The moment a piece of landed p