The last section of the "Catechism" treats of the duty of the association toward the people. "The Society has no other end than the complete emancipation and happiness of the people, namely, of the laborers. But, convinced that this emancipation and this happiness can only be reached by means of an all-destroying popular revolution, _the Society will use every means and every effort to increase and intensify the evils and sorrows_, which must at last exhaust the patience of the people and excite them to insurrection _en masse_. By a popular revolution the Society does not mean a movement regulated according to the classic patterns of the West, which, always restrained in the face of property and of the traditional social order of so-called civilization and morality, has hitherto been limited merely to exchanging one form of political organization for another, and to the creating of a so-called revolutionary State. The only revolution that can do any good to the people is that which utterly annihilates every idea of the State and overthrows all traditions, orders, and classes in Russia. With this end in view, the Society has no intention of imposing on the people any organization whatever coming from above. The future organization will, without doubt, proceed from the movement and life of the people; but that is the business of future generations. Our task is terrible, total, inexorable, and universal destruction."[28] These are in brief the tactics and principles of terrorism, as understood by Bakounin and Nechayeff. As only the criminal world shared these views in any degree, the "Catechism" ends: "We have got to unite ourselves with the adventurer's world of the brigands, who are the veritable and unique revolutionists of Russia."[29] It is customary now to credit most of these writings to Nechayeff, although Bakounin himself, I believe, never denied that they were his, and no one can read them without noting the ear-marks of both Bakounin's thought and style. In any case, Nechayeff was constantly with Bakounin in the spring and summer of 1869, and the most important of these brochures were published in Geneva in the summer of that year. And, while it may be said for Bakounin that he nowhere else advocates all the varied criminal methods advised in these publications, there is hardly an argument for their use that is not based upon his well-known views. Furthermore, Nechayeff was primarily a man of action, and in a letter, which is printed hereafter, it appears that he urgently requested Bakounin to develop some of his theories in a Russian journal. Evidently, then, Nechayeff had little confidence in his own power of expression. We must, however, leave the question of paternity undecided and follow the latter to Russia, where he went late in the summer, loaded down with his arsenal of revolutionary literature and burning to put into practice the principles of the "Catechism."