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MARX, ENGELS, AND MARXISMS

Marx, Marxism
and the Question of
Eurocentrism

Kolja Lindner
 Marx, Engels, and Marxisms

Series Editors
Marcello Musto, York University, Toronto, ON, Canada
Terrell Carver, University of Bristol, Bristol, UK
The Marx renaissance is underway on a global scale. Wherever the critique
of capitalism re-emerges, there is an intellectual and political demand for
new, critical engagements with Marxism. The peer-reviewed series Marx,
Engels and Marxisms (edited by Marcello Musto & Terrell Carver, with
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More information about this series at

https://link.springer.com/bookseries/14812
 Kolja Lindner

Marx, Marxism
and the Question
of Eurocentrism
Kolja Lindner
Departments of German Studies
and Political Science
University Paris 8
Saint-Denis, France

ISSN 2524-7123 ISSN 2524-7131 (electronic)

Marx, Engels, and Marxisms
ISBN 978-3-030-81822-7 ISBN 978-3-030-81823-4 (eBook)
https://doi.org/10.1007/978-3-030-81823-4

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 Titles Published

1. Terrell Carver & Daniel Blank, A Political History of the Editions

of Marx and Engels’s “German Ideology” Manuscripts, 2014.
2. Terrell Carver & Daniel Blank, Marx and Engels’s “German Ideol-
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Chapter”, 2014.
3. Alfonso Maurizio Iacono, The History and Theory of Fetishism,
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4. Paresh Chattopadhyay, Marx’s Associated Mode of Production: A
Critique of Marxism, 2016.
5. Domenico Losurdo, Class Struggle: A Political and Philosophical
History, 2016.
6. Frederick Harry Pitts, Critiquing Capitalism Today: New Ways to
Read Marx, 2017.
7. Ranabir Samaddar, Karl Marx and the Postcolonial Age, 2017.
8. George Comninel, Alienation and Emancipation in the Work of
Karl Marx, 2018.
9. Jean-Numa Ducange & Razmig Keucheyan (Eds.), The End of
the Democratic State: Nicos Poulantzas, a Marxism for the 21st
Century, 2018.
10. Robert X. Ware, Marx on Emancipation and Socialist Goals:
Retrieving Marx for the Future, 2018.
11. Xavier LaFrance & Charles Post (Eds.), Case Studies in the Origins
of Capitalism, 2018.

v
vi TITLES PUBLISHED

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MacIntyre, 2018.
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Left in the 21st Century: Conflict and Conciliation in Peripheral
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14. James Muldoon & Gaard Kets (Eds.), The German Revolution and
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Metaphysics of Domination, 2019.
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Time Political Analysis, 2019.
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Analysis, 2019.
18. Shaibal Gupta, Marcello Musto & Babak Amini (Eds.), Karl
Marx’s Life, Ideas, and Influences: A Critical Examination on the
Bicentenary, 2019.
19. Igor Shoikhedbrod, Revisiting Marx’s Critique of Liberalism:
Rethinking Justice, Legality, and Rights, 2019.
20. Juan Pablo Rodríguez, Resisting Neoliberal Capitalism in Chile:
The Possibility of Social Critique, 2019.
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22. Victor Wallis, Socialist Practice: Histories and Theories, 2020.
23. Alfonso Maurizio Iacono, The Bourgeois and the Savage: A
Marxian Critique of the Image of the Isolated Individual in Defoe,
Turgot and Smith, 2020.
24. Terrell Carver, Engels Before Marx, 2020.
25. Jean-Numa Ducange, Jules Guesde: The Birth of Socialism and
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26. Antonio Oliva, Ivan Novara & Angel Oliva (Eds.), Marx and
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2020.
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28. Stefano Petrucciani, The Ideas of Karl Marx: A Critical Introduc-
tion, 2020.
29. Terrell Carver, The Life and Thought of Friedrich Engels, 30th
Anniversary Edition, 2020.
30. Giuseppe Vacca, Alternative Modernities: Antonio Gramsci’s Twen-
tieth Century, 2020.
 TITLES PUBLISHED vii

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Raya Dunayevskaya’s Intersectional Marxism: Race, Gender, and
the Dialectics of Liberation, 2020.
32. Marco Di Maggio, The Rise and Fall of Communist Parties in
France and Italy, 2020.
33. Farhang Rajaee, Presence and the Political, 2021.
34. Ryuji Sasaki, A New Introduction to Karl Marx: New Materialism,
Critique of Political Economy, and the Concept of Metabolism, 2021.
35. Kohei Saito (Ed.), Reexamining Engels’s Legacy in the 21st
Century, 2021.
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alienated World, 2021.
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38. Michael Brie & Jörn Schütrumpf, Rosa Luxemburg: A Revolu-
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39. Stefano Petrucciani, Theodor W. Adorno’s Philosophy, Society, and
Aesthetics, 2021.
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tion: Critical Studies, 2021.
41. Ronaldo Munck, Rethinking Development: Marxist Perspectives,
2021.
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of Jean Jaurès: On Socialism, Pacifism and Marxism, 2021.
43. Elisa Marcobelli, Internationalism Toward Diplomatic Crisis: The
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Theory of “Labour Notes”, 2021.
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viii TITLES PUBLISHED

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in India, 2021.
52. Satoshi Matsui, Normative Theories of Liberalism and Socialism:
Marxist Analysis of Values, 2022.
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Finance, 2022.
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 Titles Forthcoming

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and Debates in Post-war Argentina
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Joe Collins, Applying Marx’s Capital to the 21st century
Jeong Seongjin, Korean Capitalism in the 21st Century: Marxist Analysis
and Alternatives
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Relations
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Marcos Del Roio, Gramsci and the Emancipation of the Subaltern Classes
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Economy
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Truth and Revolution in Marx’s Critique of Society
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 Introduction

The issue this book deals with is controversial. The way I have chosen to
address it is as well. In the ten years that followed my first engagement
with Marx’s Eurocentrism (see Lindner, 2011; see Chapter 1 for the first
complete English translation of the work), I cannot say that I made much
friends in the fields where this problem is addressed. Or, to say it more
accurately, my engagement was welcomed neither in orthodox Marxism,
nor in dogmatic Postcolonialism. Interestingly, recognition came from
the milieu of Marx editorship as well as from Marx-inspired historians,
philosophers and political scientists that keep themselves distanced from
Marxist mudslinging. I am more than happy with these rather unexpected
friends but still struggle to understand a certain hostility. Contention
from Marxists was surprising as I concluded that Marx finally overcame
Eurocentrism. Rejection from Postcolonialism was equally astonishing as I
argued that the discussion of Marx’s Eurocentrism needs to engage with
the findings in this field. Building on my past observations, I want to
suggest four theses for this polarized situation.
A first cause of this hostility is institutional. The academic establish-
ment of Postcolonialism in its early forms of literary criticism ‘coincided
with the institutionalization in the early 1980s of an extensive plat-
form of research initiatives, including gender, feminist, African American,
“ethnic,” and gay studies’ (Barry, 2004, pp. 67–68). This formation was

xiii
xiv INTRODUCTION

paralleled by the end of ‘academic Marxism’s brief summer’ (Altvater,

2007), i.e. the roll-back of Marxism that was precariously established
in Western higher education after the social movements of the late
1960s and under attack following the political and economical triumph
of neoliberalism from the late 1970s onwards (see Hall, 1988). Marx-
ists therefore often argue that critiques of Eurocentrism occupy in some
academic settings a position formerly held by Marxism (see Chibber,
2013, pp. 1–4). Naturally, this assertion calls for immediate contextu-
alization and relativization. Postcolonialism seems to have embodied a
powerful position especially in some segments of anglophone academia.
Whereas in France, for instance—where it is ostracized by members of
the government as ‘islamo-leftist’ ideology (see Alouane, 2021; Fassin,
2021)—it occupies a marginal position. However, there is, in at least
some parts of Marxist research, the idea of ‘stolen’ positions in insti-
tutional settings and, consequently, the feeling of not only theoretical,
but institutional competition. Irrespective of disagreement and necessary
controversy over an adequate analysis of the ongoing influence of colonial
domination, of asymmetric interaction between different regions of the
world and of the place occupied by the Global South today, this attitude
does not foster a differentiated understanding.
A second cause for the refusal to engage with Marx’s Eurocentrism
is theoretical. The latter is indeed inscribed in the philosophy of history
which Marx articulated in parts of his work. Historical progress is under-
stood to be guaranteed through the contradiction of productive forces
and relations of production, through class struggle, etc. This is also how
colonial powers can ultimately be conceived of as an ‘unconscious tool
of history’ (Marx, 1853, p. 132), realizing social revolutions in the colo-
nized territories and ultimately pushing indigenous peoples forward in
their development. Marxists often do not embrace this global application
of Marx’s philosophy of history while dismissing its significance in this
context. What is much more common though is the acceptance of the
philosophical promise of Marx’s functionalist teleology ‘at home’, i.e. in
the West. Communism is seen as ‘the real movement which abolishes
the present state of things’ (Marx/Engels, 1845/1846, p. 49). Against
this backdrop, confronting Marx’s Eurocentrism and his philosophy of
history is a costly enterprise as it challenges an imaginary objectivity of
social position, political agency and historical purpose.
A third cause is intellectual. It mainly consists of conceptual confusion
and a lack of expertise on the text corpus. Take one of the cardinal parts
 INTRODUCTION xv

of Marx’s work that illustrates his massively changing view of the social
state of India (and other countries in the Global South more broadly). His
notes on the book Communal Land Ownership: The Causes, Processes, and
Consequences of Its Disintegration, by Russian legal historian Maxim M.
Kovalevsky. Although available for over 40 years in English and German
(see Marx, 1879a, 1879b), their reception has been marginal. Further-
more, only recently have efforts been made to render them accessible
in Spanish (see Marx, 2018, pp. 41–148) and French (see Lindner &
Éditions de l’Asymétrie, 2019, pp. 157–185). Especially among post-
colonial critics of Marx, his later work is at best vaguely known. The
critique of Marx having defended a ‘Eurocentric model of political eman-
cipation that consistently ignores the experiences of colonised subjects in
non-Western societies’ (Varela et al., 2015, p. 167) is grounded in afore-
mentioned ignorance. What is more is that the study of Marx’s sources
is still a completely underdeveloped way of engaging with his thought,
due to the huge and unsettling potential for deconstructing old certain-
ties implied by this method (see, for example, Schrader, 1980; Heinrich,
1999 on Marx’s reception of Hegel and Smith). Finally, sceptics argue
that the critique of Eurocentrism would be a contemporary academic
fashion inconsistent with Marx’s times. Or as more sophisticated histo-
rians would say, it is anachronistic. What this argument fails to consider,
however, is that questions of global interactions, of a realist account of
non-Western world regions, of paths of historical development, etc., were
already present in various ways during Marx’s lifetime and that Marx was
actually struggling with these problems.
A fourth cause for rejecting the interrogation of Eurocentrism in
Marx is political. In this regard, Postcolonialism is seen as a vehicle
for suppressing class questions. The ‘cultural turn’ of the late twentieth
century in which postcolonial criticism is inscribed would have replaced
the attention afforded to capitalism by that afforded to culture. Hence,
the critique of Eurocentrism is dismissed as ‘the hallmark of the newer
radicalism’ (Vanaik, 2017, p. 11). It is certainly true that certain branches
of Cultural Studies are trapped in cultural reductionism even though it
must be noted that its British original is strongly concerned with class
questions (see Hall et al., 1978; Hall, 1988). Reductionism, however—
that appertained to class—is also found in certain Marxisms. In this line
of thought, not only the critique of Eurocentrism, but also a certain
anti-racist feminism are often contested. Intersectionality, for instance, is
regularly dismissed as an approach engulfed in identity politics instead of
xvi INTRODUCTION

what it intends to be: a radical critique of structural social inequality (see

Crenshaw, 1989). The rejection of postcolonial and intersectional anal-
yses in this kind of Marxism has disastrous political consequences as it
pits different forms of emancipatory aspirations against one another. And
I would argue that this dismissal also contributes to the male dominance
in Marx scholarship.
This book is an invitation to overcome institutional jealousy, theoretical
orthodoxy, intellectual bias and political narrow-mindedness.
In Chapter one, “Marx’s Eurocentrism: Postcolonial Studies and Marx
Scholarship”, I show that various efforts in postcolonial studies can
provide a meaningful understanding of Eurocentrism. I argue that
different dimensions of Eurocentrism need to be distinguished and anal-
ysed separately with regard to their relevance for Marx’s work. This seems
particularly important as, in the controversy over Marx’s Eurocentrism,
we often witness a futile dialogue in which critics and defendants do not
operate within the same conceptual parameters. Furthermore, this discus-
sion has to include the whole of Marx’s work and cannot be reduced
to his well-known 1853 essays to the New York Daily Tribune. In addi-
tion, I argue that a critical assessment has to look into Marx’s sources. I
separately analyse one important intellectual inspiration for Marx’s view
on India—a travel narrative by the French physician François Bernier.
My overall argument in this chapter is that Marx becomes progressively
aware of his Eurocentrism and eventually overcomes it. The achieve-
ment of an appropriate conception of colonialism—not in the context
of his writings on India, but on Ireland—is an important milestone in
this development. While Marx’s critique of political economy still carries
biases against the Global South, a differentiated reflexion on historical
development emerges in this part of the work. Hence, Marx argues
in the revised French edition of Capital, volume one: ‘The country
that is more developed industrially only shows, to those who follow it on
an industrial scale, the image of their own future’ (Marx, 1872–1875,
p. 12, emphasis added). He thereby illustrates the rise of his sensibility
for path-dependency. I argue that this tendency becomes theoretically
more consistent under the influence of realist accounts of non-European
world regions that Marx engaged with in the last years of his life
(Maxim M. Kovalevsky, Lewis H. Morgan, etc.). And that he drew polit-
ical conclusions from the aforementioned insights in his exchanges with
 INTRODUCTION xvii

Russian social revolutionaries. It is in his writings on Russia, particu-

larly his famous correspondence with Vera Zasulich, that Marx completely
overcomes his once-held Eurocentrism.
I pick up and expand on this argument in Chapter two, “How Marx
Got Rid of Historical Materialism”, a paper co-authored with my dear
friend and colleague Urs Lindner. We argue that an ensemble of theo-
retical and political impasses in Marx’s work—not only Eurocentrism,
but also philosophy of history, functionalism und the refusal of a proper
reflection on ethics—are linked to a theoretical matrix that character-
izes Marx’ writings from the mid-1840s to the late 1850s. We call this
pattern ‘Historical Materialism’ and claim that Marx has overcome it. This
theoretical progress has different stages: the replacement of functionalist
teleology by ‘retrodictive’ and ‘retroductive’ explanations (see Elder-Vass,
2010) through the elaboration of his critique of political economy; the
development of an emphatic conception of radical democracy in his anal-
ysis of contemporary political struggles as well as a concept of relational
equality (see Anderson, 2012) in his critique of contemporary social
democracy; and finally, the increased consciousness of the particularities
of colonialism and non-Western societies through the engagement with
Ireland and Russia. Our argument strongly relies on a reconstruction of
Marx’s concept of history that was elaborated in the tradition of analyt-
ical Marxism (see Cohen, 2001) as well as a reinterpretation of Louis
Althusser’s famous periodization of Marx’s work (see Althusser, 1965). It
is worth noting that the authors embrace all neither of analytical Marxism
nor of Althusserianism. The same applies to Postcolonialism. However,
all these currents provide tools that might help us to deconstruct often
intertwined theoretical and political problems in Marx.
Chapter three, “Late Marx Beyond Marxism: Contingency, Critique
of Domination and Radical Democracy”, focuses on Marx’s later writ-
ings—the text corpus that presents the most resources within Marx’s work
to break with Eurocentric arguments. I argue first for an evolving concep-
tion of history and progress that abandons all philosophy of history. This
break is carried out through different findings: a rejection of a global-
historical concept of feudalism, a revised concept of social formation,
an overcoming of the fetishized development of the productive forces,
a pursuing of the ‘French road’ of radical egalitarianism, an awareness of
differentiated temporalities and geographies as well as a new conception
of history inspired by Darwin’s theory of evolution. My second argument
is that these changes ground a consistent analysis of social inequalities
xviii INTRODUCTION

and power relations. The new understandings go beyond earlier ambigu-

ities in the conceptions of both colonialism and gender. Marx later relies
on a realist account of colonial structures preventing progressive develop-
ment of colonized societies and on a differentiated discussion of colonial
appropriation. We also see a withering away of a certain naturalization
of social relations in Marx’s early writings through the deconstruction of
the patriarchal family based on ethnological literature. Finally, I argue that
Marx’s engagement with the Paris Commune and indigenous peoples of
North America allowed him to elaborate a ‘real-utopic’ model of a post-
capitalist society in Erik Olin Wright’s sense (see Wright, 2010). The
chapter closes with a brief critical contextualization of late Marx’s new
intellectual sources.
Whereas the first three chapters of this book represent a philological
and theoretical assessment of Marx’s Eurocentrism, the following three
chapters engage in the scholarly debate evolving around this question.
Chapter four, “Global Challenges: Marxism, Eurocentrism and Pluralism
in the 21st Century”, shows how challenges carved out by postcolonial
approaches on the subject of Marx’s Eurocentrism are often disarticulated
in Marxist contributions. The chapter’s analysis thus focuses on three
dimensions: Marx’s Orientalist sources, his concept of historical progress
and the global entanglements of modernity. The lack of engagement with
critical discussions of Eurocentrism in Marxist contributions is ultimately
seen as a symptom of the absence of theoretical and political pluralism.
Nonetheless, I argue that this is the only way Marx is able to contribute
to a comprehensive critical social theory in the twenty-first century.
Chapter five, “Postcolonial Theory and the Specter of Marx: Vivek
Chibber’s Marxism”, engages with Vivek Chibber’s Postcolonial Theory
and the Specter of Capital (2013)—probably the most powerful critique
of postcolonial studies from a Marxist point of view. In it, the author crit-
ically dissects the social theory of Indian Subaltern Studies. However, the
very idea of a Marxism that supports Chibber’s enterprise remains under-
developed and therefore inaccessible to fair criticism. This chapter begins
by addressing the author’s understanding of Postcolonialism. It then
discusses the different implications of globalizing capitalism: the ‘Conven-
tional Story’ of its genesis, the Subalternist idea of ‘Dominance without
Hegemony’ as well as problems connected to labour under capital (‘free’
and abstract labour). Finally, an attempt at distilling Chibber’s controver-
sial conception of Marxism is made, with particular attention devoted to
the problem of ‘objective’ interests.
 INTRODUCTION xix

Chapter six, “Marx, Universalism, and the Global South: A Discussion

Between Andrea Komlosy, Elena Louisa Lange, Kolja Lindner, Matthias
Middell, and Aditya Nigam”, presents a roundtable discussion among
scholars of history and social theory—the Austrian global labour histo-
rian Andrea Komlosy, the Swiss scholar of Japanese intellectual history
Elena Louisa Lange, the German global historian Matthias Middell, the
Indian political theorist Aditya Nigam and myself. This debate evolves
around four main points: Eurocentrism in Marx, capitalism in the Global
South, labour in a global perspective and Marx’s perspective on colo-
nialism. Contention and disaccord are mainly centred around the political
project attached to postcolonial theory, the legitimacy of the category of
Eurocentrism in the context of Marx’s oeuvre, his work as a historian and
the validity of his categories such as ‘primitive accumulation’, real/formal
subsumption as well as abstract and wage labour in the context of the
Global South. I wish to hereby thank all of the participants for the time
and efforts they dedicated towards explaining their ideas and engaging
with each other. As readers will soon discover, this is not always an
easy exercise, especially when people hail from different backgrounds—
a fortiori when all is taking place online due to the global pandemic
of COVID-19, moderated under severe time constraints. Despite these
challenges, the following discussion provides an insight into not only the
contrast between different theoretical approaches, but also the way people
read Marx’s work. Highly antipathetic to hermetic orthodoxy and conde-
scend anti-pluralism, I continue to believe that this kind of exchanges is
an achievement as such.
The production of a book is a costly and long process. I therefore want
to thank my research unity Les mondes allemands: histoire des idées et des
représentations at the University Paris 8 for its financial support as well
as the series editors and the publishing company staff for their patience
with this overdue project. I am also very grateful to G. M. Goshgarian
for his extremely conscientious translation of chapter one and Dhouha
Djerbi and Ben Gook for their helpful readings. It goes without saying
that all the work presented here benefited from various discussions with
and advice from colleagues and friends. Among them, I particularly want
to mention Urs Lindner and Michael Heinrich, and the reluctant Marxists
whose attacks have instilled in me a dedication towards continuing the
delicate, albeit important, deconstruction of Marx’s thought. I remain
xx INTRODUCTION

hopeful, perhaps naively, that sabotage and ignorance will not be their last
word in this affair. However, I welcome every opinion based on scientific
criticism.

References
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https://www.resetdoc.org/story/spectre-frances-public-debate-islamo-lef
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Althusser, L. (1965/2005). For Marx (B. Brewster, Trans.). Verso.
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Anderson, E. (2012). Equality. In D. Estlund (Ed.), The Oxford handbook of
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Barry, B. (2004). The institutionalization of postcolonial studies. In N. Lazarus
(Ed.), The Cambridge companion to postcolonial literary studies (pp. 66–80).
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Chibber, V. (2013). Postcolonial theory and the specter of capital. Verso.
Cohen, G. A. (2001). Karl Marx’s theory of history: A defence (Expanded ed.).
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Crenshaw, K. W. (1989). Demarginalizing the intersection of race and sex: A
black feminist critique of antidiscrimination doctrine, feminist theory and
antiracist politics. The University of Chicago Legal Forum 1989, 139–167.
Elder-Vass, D. (2010). The causal power of social structure: Emergence, structure
and agency. Cambridge University Press.
Fassin, D. (2021). Are “woke” academics a threat to the French Republic? Ask
Macron’s ministers. https://www.theguardian.com/commentisfree/2021/
mar/12/academics-french-republic-macron-islamo-leftism. Accessed 1 June
2021.
Hall, S. (1988). The hard road to renewal: Thatcherism and the crisis of the left.
Verso.
Hall, S. et al. (1978). Policing the crisis: Mugging, the state, and law and order.
Macmillan.
Heinrich, M. (1999). Die Wissenschaft vom Wert: Die Marxsche Kritik der politis-
chen Ökonomie zwischen wissenschaftlicher Revolution und klassischer Tradition.
Westfälisches Dampfboot.
Lindner, K. (2011). Eurozentrismus bei Marx: Marx-Debatte und postcolonial
studies im dialog. In W. Bonefeld and M. Heinrich (Eds.), Kapital & Kritik:
Nach der ‘neuen’ Marx-Lektüre (pp. 93–129). VSA.
Lindner, K., & Éditions de l’Asymétrie (Eds.). (2019). Le dernier Marx. Éditions
de l’Asymétrie.
Another random document with
no related content on Scribd:
 Yhtäkkiä hän tunsi hurjan repäisyn rinnassaan, korvissa humisi, ja
jostain syvästä rotkosta, oman järkytetyn sielunsa pohjalta, hän kuuli
kamalan naurun: Jonas… miksei! Miljoonakavaltaja… Mikä estää
sitä pettämästä omaa vaimoansa, joka pettää koko yhteiskunnan,
tuhannet luottavat ihmiset!

Ja nyt seisoi tuolla toinen julkea ja alhainen ihminen odottamassa

hänen avuliasta palvelustaan saadakseen käsiinsä häpeän setelin…
verirahan…

Niin suuri kuin vastakohdannut häpeä ja nöyryytys olikin, kävi se

tämän kautta tuhansin kerroin kammottavammaksi. Kaikesta
huolimatta oli hänellä äsken vielä tuki, jalansija, millä seistä, ja se
tuki oli ollut hänen miehensä luuloteltu uskollisuus.

Luuloteltu — niin — sillä tarvitsihan sukeltautua esiin vain jonkun

hämärän Linen — ja kaikki, kaikki oli hukassa!

Ylpeyden ja omanarvontunnon esiinpyrkivä välähdys herätti hänet

tästä musertavan pettymyksen tuottamasta huumauksesta.

Ei ainakaan tuo tuolla saanut hänen masennustaan huomata!

Ja niinkuin ainakin jalo ihminen, joka jonkun erityisen syyntähden

on kulkenut kappaleen matkaa toverinsa rinnalla rikoksen tietä,
mutta kääntyy heti pois, kun yhä suurempi rikos avaa hänen
silmänsä, nousi Marttakin, vaikka jalat horjahtivat, sulki kirjeen, vei
sen odottavalle Line Kjällille sanoen tyynesti kuin tavarakuittia
antaessaan:

— Tässä se näkyy olevan.

*****
 Vieraan mentyä valtasi hänet polttava halu juosta heti pois tästä
talosta.

Monet uhkeat, rikkaasti sisustetut huoneet, jotka olivat olleet

hänelle äärettömän rakkaat, kasvit, joita hän hellin käsin oli hoitanut,
ja monet kymmenet pikkutavarat, jotka hän oli kasannut tänne kuin
lintu korsia pesäänsä, kävivät vieraiksi ja sietämättömiksi yhtäkkiä.
Ne eivät enää olleet hänen.

Ah, vähät siitä, jos ne olisi pitänyt uhrata Jonaksen rikoksen

tähden — siitä hän oli jo viimeisen unettoman yön kuluessa ehtinyt
itsensä kanssa sopia. Mutta tämä, että tuntematon, saastainen käsi
pyyhkäisee kaiken yli ja asettaa kaikki eletyt onnelliset päivät aivan
toiseen valoon kuin siihen auringonkirkkaaseen, jossa ne vuodesta
vuoteen olivat hohtaneet!

Oliko hän enää Jonas Herlevin vaimo —?

Tuskin, tuskin aikoihinkaan, vaikkei hän itse ollut siitä tiennyt.

Hänen avio-onnensa, josta hän oli iloinnut, kuten iloitaan harvinaisen
timantin omistamisesta, olikin vain kurja hely, niin taitavasti
väärennetty, että vasta väärentäjien oma varomaton menettely
saattoi sen ilmaista hänelle.

Hän kulki kuin unessa huoneesta huoneeseen, kertomusten

aaveiden lailla, jotka eivät saa rauhaa haudassaan. Jos hän pysähtyi
missä tahansa, kiinnitti katseensa mihin tahansa, aina kurkistivat
esiin iloiset, huolettomat muistot. Tämä koti oli kuin puisto, jossa
kukki, tuoksui ja soi… oli ollut…

Nyt kattoi valkea härmä sen ihanuudet, ja talvinen sää uhkasi

nietostaa joka sopen.
 *****

Hyvä Jumala, hänen täytyi mennä Jonaksen luokse — ehkä vielä

jotakin oli pelastettavissa.

Mutta hän ei voinut tulla lämpimänä kuten edellisellä käynnillään.

Epätoivoisesta sydämestään täytyi hänen kysyä heti — heti:

— Kuka on Line Kjäll, ja mitä sinulla on hänen kanssansa?

Mies, jolta kaikki portit olivat suljetut ja joka oli saanut tuhansien
ihmisien kunnioituksen itseänsä kohtaan vaihtumaan
halveksumiseksi, säpsähti. Hänellä ei ollut voimaa kätkeä
rikollisuuden ilmettä siltä ainoalta, jolta hän vielä odotti lämpöä.
Vajaan vuorokauden oli hän istunut täällä telkien takana jaksamatta
ajatella muuta kuin menetettyä kunniaansa. Tämä aika, niin lyhyt
kuin se olikin, oli ankaruudellaan ehtinyt riisua häneltä kaiken
ylpeyden ja vilpin — ne eivät enää auttaneet. Hän oli valmis
tekemään tiliä jokaisesta teostaan ja avoimesti vastaamaan kaikkiin
tehtyihin kysymyksiin. Hänellä ei ollut enää mitään muuta
kaunistuksen keinoa.

Kuitenkin nyt, Martan seisoessa hänen edessään tämä kysymys

huulillaan, lysähti hän kokoon, painoi päänsä alas ja vaikeni. Kuinka
hän jaksaisi vastata siihen… kuinka luopua parhaimmasta, mitä vielä
jäljellä oli…

— Ole rehellinen, Jonas. Ainoastaan sillä voit jotain pelastaa.

Jonas Herlevi istui kauan ääneti. Hikipisarat kihosivat hänen

otsalleen, ja tuontuostakin hän väänteli käsiään tuskallisesti. Viimein
hän nosti kyyneltyneet silmänsä ja koetti puhua, mutta kaikki, mitä
hän sitten tahtoikin sanoa, supistui kahteen tukahtuneeseen sanaan:

— Anna anteeksi!

Miehen nöyryys hellytti Martan mieltä, ja hänen äänensä ei ollut

enää ankara kuten äsken, hänen sanoessaan:

— Onko sinulla enää oikeutta anteeksipyyntöönkään…

— Kaikilla on siihen oikeus. Joskaan ne, joilta sitä pyydetään,

eivät läheskään aina ole velvolliset anteeksi antamaan… Martta, on
kauheata seisoa sinun edessäsi kaksinkertaisena rikollisena…

— Joskin vasta sitten, kun rikokset ovat tulleet ilmi…

— En tahdo puolustautua — millä sen tekisinkään. Mutta sinä olit

parhain puoliso, ja siksi uskallan —

— On oikein sanoa olit. Nyt kai en sitä enää saata olla.

— Martta! Niin et sanonut eilen. Mikset voi, mikset saattaisi?

— Siksi että sitä on myöskin Line Kjäll.

— Line Kjäll — on paljasta roskaa vain. Semmoista on maailman

meno.

— Hänestä sinä kuitenkin huolehdit viime hetkelläsi. Oi hyvä, hyvä

Jumala, olisit edes sulkenut tuon kirjeen!

— Olinko sen sitten jättänyt sulkematta?

Rouva Herlevi kohautti olkapäitänsä.

 — Tämä on kohtaloa, Martta, tämä kuten sekin, että viimeisten
pitojamme aikana tarkastaja saapui pankkiin… Sinä ainoa, älä jätä
minua!

Jonas Herlevi tapaili vaimonsa kättä — turhaan. Kyyneleet estivät

häntä näkemästä, kuinka Martta kätki kätensä selkänsä taa,
peräytyen miltei tiedottomasti askeleen taaksepäin.

— Olen luottanut sinuun kuin taivaalliseen isäämme. Voitko

käsittää miltä tuntuu nyt…

— Miltä tuntuneekaan, anna anteeksi — anna!

— Jos en voi…

— Sinä voit!

Se tuli varmaan luottavimmasta sydämestä, niin toivorikkaalta se

kuulosti.

Rouva Herlevi painoi rajusti päänsä käsiinsä. Sinä voit! Sinä voit!
humisi hänen korvissaan. — Sinä et voi! kiisti toisaalta vastaan.

Ja vasta tällä hetkellä selvisi hänelle täydellisesti, kuinka särjetty ja

rikkirevitty hän oikeastaan oli… kuinka epätietoinen ja vaappuva, kun
tosi-taistelu tuli kysymykseen. Ja että taistelu oli alkava nyt…
epätoivoinen ja raju, sen hän tunsi. Nämä kauheat olosuhteet
järkyttivät hänen sieluansa niin suuresti, ettei hän pitkään aikaan
pääsisi täysin selville ratkaisusta — senkin hän tunsi. Hän vihasi
itseään tuntiessaan säälistä Jonakseen joutuneensa sisimmässään
ristiriitaan. Ja pyrkiessään selviytymään ristiriidastaan sääli hän
omaa heikkouttaan.
 Jos hän olisi muutamaa päivää aikaisemmin saanut miehensä
uskottomuuden tietoonsa — olisi hän nyt kaukana täältä, iäksi
poissa!

Ei, hän takertui siihen ajatukseen sittenkin katsahtaessaan

Jonaksen masentuneihin kasvoihin.

Iäksi — niinkö?

Ja taas hän ei ollut varma, etteikö sittenkin kavalluksen ja

vangitsemisen viesti olisi palauttanut häntä — säälistä —
tuhoutuneen miehensä luokse.

— Martta, sinä et sano mitään… Etkö voi … etkö tahdokaan…

— En tiedä, Jonas… Siltä, joka on lyöty tainnoksiin, ei voi vaatia

vastausta. Minun täytyy ensin tointua tästä. Ja sitten, kun olen
selvillä itsestäni… sitten Jonas…

Miehen murtuneet kasvot sävähtivät epätoivosta. Tämä hänen

ensimäinen tuomionsa oli varmaan ankarin. Eikä ollut mihinkä
vedota siitä…

— Jätä minulle edes toivon kipinä! huudahti hän. — Martta,

rakkahin, älä vie kaikkea… Kuinka minä muuten jaksaisin tämän
pimeän ajan ylitse…

Sehän se juuri oli Martankin paula. Siitä silmukasta hän ei päässyt

irralleen.

Toivon kipinän — sen hän saattoi antaa. Mutta enempään, hyvä

Jumala, enempään ei hänellä ollut voimaa…
KARKURI

Hiljainen koputus kuului ovelta.

Sitä tuskin eroittikaan tuulen ruskinalta ja aaltojen pauhulta, jotka

lakkaamatta löivät rantapenkereeseen tuvan akkunan alla. Vasta
tarkan kuulostamisen jälkeen pääsi varmuuteen siitä, että ihminen
siellä liikuskeli.

Ja silloin karkasi tuvassa yksin istuva tyttö ylös työnsä äärestä,

viskasi tukun päreitä tuleen ja hiipi ovelle kuulostamaan.

— Kuka siellä?

Kysymykseen ei kuulunut hiljaisintakaan vastausta. Laineet vain

meurusivat rannalla täydentäen pauhinallaan pimeän syysillan
kolkkoutta.

— Kuka siellä — vastatkaa!

Kysyjän ääni oli tuikea, mutta pelon värettä se ei kyennyt tyyten

salaamaan.

— Ystävä on — avaa!
 Vapisevin käsin raoitti tyttö ovea, vetäisi sen kiinni ja raoitti taas.
Siten hän taisteli hetken oman arkuutensa ja sisäänpyrkijän äänen
herättämän turvallisuuden välillä. Mutta ulkopuolella-olija ei jaksanut
odottaa. Hän tarttui oveen suurella, tahraisella kädellään ja työnnälsi
huoneeseen.

Takassa loimottavan tulen valossa tyttö näki kookkaan miehen,

jonka parroittuneet kasvot näyttivät väsyneiltä. Koko hänen
jättimäisestä olennostaan kuvastui syvä uupumus ja raukeus.

Mutta silmissä oli eloa. Ne miltei leimusivat levotonta sielun

kuohua, ja nopeasti kuin tulen liekki kulki niiden katse ympäri tuvan,
katto-orsien, permannon, lieden ja peittämättömien akkunoiden
välillä.

Sitten vasta hän katsahti tyttöön.

— Oletko sinä Anna Mari?

— Olen.

— Ja niin olet tullutkin äitiisi…

Vieras ojensi arkaillen kätensä, ja arkaillen otti tyttökin sen

omaansa.

— Kuka te sitten olette?

Miehen katse kiersi uudelleen tuvan, kiersi tarkemmin kuin äsken,

ja hänen kasvonsa vavahtivat omituisesti. Vastaamatta tytön
kysymykseen hän sanoi:

— Lienetkö tullut äitiisi luonteesikin puolesta.

 — Ja jos olen… mitä sitten?

— Sitten sen sanoisin…

— Minkä?

— Nimeni.

Anna Mari tuijotti hämmästyneenä vieraaseen, jonka puhetapa ja

katse olivat niin kummalliset. Ensi kertaa näki hän tuon miehen
edessään, ja kuitenkin tuntui, kuin tapaisi hän hänessä vanhan
tuttavan. Ja niin hänen pelkonsa alkoi haihtua.

— Mutta sanokaa, sanokaahan toki! huudahti hän välittömästi. —

Eihän teille voi siitä mitään vahinkoa koitua.

Jättiläisen kasvot vavahtivat jälleen. Niissä kuvastui suuri

mielenliikutus. Sitä peittääkseen hän kumartui lieden kulman
pimentoon ja vetäisi sieltä kuin vanhasta tottumuksesta esiin lyhyen
penkin, jolle istahti.

— Anna Mari, sanoi hän sitten, etkö sinä tunne minua?

— En.

— Etkö muista koskaan nähneesikään?

— En.

— Ei ihmekään, olithan siihen aikaan vielä pieni tyttö.

— Mihin aikaan sitten?

— Siihenpä siihen, kun isäsi… vangittiin.

 Anna Marilta putosi puu, jota hän juuri oli asettamassa lieteen, ja
hän kuiskasi pelokkaasti:

— Isä! Olisitteko…

Mies käänsi hetkeksi katseensa toisaalle, ja Anna Mari huomasi,

kuinka hänen hartiansa hytkähtelivät. Mutta pian hän jälleen
oikaisihe ja tytön puoleen kääntyen virkkoi:

— Kas niin, älä nyt pelkää, Anna Mari, ethän? Ettehän te minua
vielä odottaneet… eikä minun aikani ollut vielä tullutkaan… Mutta
minä en kestänyt siellä kauempaa… totisesti, minä en jaksanut… Ja
kun viimein sattui tilaisuus, jolloin saatoin karata, tein sen, vaikka
henkeni uhalla. Ehkä olet lukenut siitä sanomalehdistä?

Anna Mari tuijotti sanatonna eteensä. Hänen jalkansa vapisivat

niin, että hän töintuskin kesti seisaallaan.

Ja muistot, jotka vuosien kuluessa olivat haaltumistaan haaltuneet,

leimahtivat ilmi eläviksi jälleen. Hän muisti päivän, jona isä
vangittiin… muisti kirstun, johon ruhjottu mies pantiin… ja muisti
äidin, joka siitä päivin kulki kuin varjo maan päällä, kunnes hänet —
kolme vuotta sitten — peitettiin kirkon multaan.

Tuoko nyt oli isä —?

Niin, suuren ja voimakkaan hän muisti hänen olleen.

Mutta tämä tässä oli hiljainen ja hyvä…

Isä oli aina ollut kuin tulenliekki, eikä hänen suustaan oltu lempeitä
sanoja totuttu kuulemaan.
 Siitä huolimatta täyttyi Anna Marin sydän suurella hellyydellä —
hänhän oli kaikessa tullut niin äitiinsä — ja taistellen ujoutta vastaan,
joka yhtäkkiä yllätti hänet, astui hän isänsä viereen ja laski kätensä
tämän olkapäälle.

— En ole kuullut siitä mitään, sanoi hän. — Mutta eikö ne etsi teitä
nyt… tavoita joka paikasta?

— Kyllä kai — sehän on heidän velvollisuutensa. Mutta tähän asti

olen minä onnistunut, he eivät. Ja tätä on nyt kestänyt kolme viikkoa.

Tuulen kumea kohina kuului akkunan takaa, ja rapisten ilmestyi

ruutuihin pieniä vesipisaroita. Syysräntää.

Anna Maria värisytti.

Hän kuvitteli miesjoukon kulkevan metsän läpi karannutta etsien ja

tuossa tuokiossa, tietämättä tarkoin itsekään mitä teki, kiiruhti hän
peittämään akkunoita ja lukitsemaan ovea. Ja sitä tehdessään oli
hän varma siitä, että äiti olisi tehnyt samoin…

Kun hän palasi takaisin ja istahti isänsä viereen, näki hän

kyynelkarpalon vierivän tämän poskea pitkin ja katoavan karkean
parran kätköön. Sitä seurasi toinen… kolmas…

Isä kyseli äidistä.

Anna Mari kertoi tarkoin, kertoi kuolinyön ja mitä äiti oli sanonut.

— Olivatko ne hänen viimeiset sanansa? kysyi isä.

— Olivat. Aina muistan kuinka hän pyysi minua kumartumaan

puoleensa ja kuiskasi sitten: Kun isä palaa, sano hänelle, että kaikki
on annettu anteeksi.

— Vaikka sitä oli paljon… Jumala nähköön… niin paljon että…

Yhtäkkiä hypähti karkuri ylös ja kuulosti. Hänen silmissään

kuvastui hurja kauhu. Anna Mariinkin tarttui hänen pelkonsa, ja hän
hiipi ovelle, painoi korvansa lautaa vasten — eikä kuullut muuta kuin
oman sydämensä rajut lyönnit.

— Tuuli se vain on… ei siellä ole ketään, ei ketään.

Isäkin rauhoittui vähitellen. He puhuivat kuiskaten, ja heillä oli vielä

paljon sanomista toisilleen. Mutta aika kului, ja sen, joka joka hetki
pelkäsi takaa-ajajia, täytyi valmistautua lähtemään.

— Isä, viipyisitte vielä vähäsen, niin saisitte nähdä Antinkin.

Muistattehan, että tähän aikaan kestää nuotanveto aamupuoleen
asti.

— Minä olen nähnyt hänet… nuottarannalla. Ennenkuin tulin

tänne, seisoin kauan aikaa metsässä ja katselin häntä, kun hän istui
keittotulilla toisten miesten kanssa. Suuri ja vahva mies… oikea
korvenraataja… Mutta sanohan, Anna Mari, eihän hän vain ole
saanut isänsä luontoa?

Anna Mari painoi katseensa alas huokaisten.

— En minä sitä niin tarkoin tiedä… mutta kiivas ja kova hän

useinkin on…

— Sinullekin… omalle sisarelleen?

Tyttö nyökkäsi.
 Se myönnytys sai karkurin kiristämään hampaitaan ja puristamaan
kätensä nyrkkiin — vain siten voi hän pidättää kipeän voihkaisun.
Mitä hyödytti hänen oman mielensä muutos … mitä päätöksensä
pyrkiä meren taakse tekemään työtä ja kokoamaan omaisuutta
lapsilleen, jos pojassa eli se… se hirveä, joka oli tuhonnut hänen
oman elämänsä ja hänen kättensä kautta toistenkin elämän…

Hyvä Jumala! Hän palaisi tältä paikalta vapaaehtoisesti vankilaan,

jos vain Antti… Antti…

Mutta velikään ei voi veljeänsä lunastaa, ja tulevaisuus vasta

näyttää mihin Antinkin tie viepi, mitä luonteensa hänellä teettää ja
mitä kaikkea ne, jotka tulevat olemaan lähinnä häntä, saavat
kärsiä… Eikä voi tietää, keventääkö anteeksianto hiventäkään hänen
kuormastaan.

— Sanoiko äiti tosiaankin, että kaikki on annettu anteeksi? kysyi

isä ajatuksiensa jatkoksi.

— Sanoi.

— Ja ne olivat hänen viimeiset sanansa?

— Ne.

Partaiset kasvot kirkastuivat hetkeksi. Ne muistuttivat

syysmaisemaa, johon aurinko väistyvien pilvien lomasta valahtaa. Ja
suru pojan tähden liukui loitommaksi hänen mielestään, kun hän
ajatteli omaa, hiljaista iloaan.

— Anna Mari, ne olivat lohdutuksen ja voiman sanoja, sanoi hän

sitten. — Niille minä nyt rakennan. Jos onnistun pakenemaan
maasta ja pääsemään aikomusten! perille, niille rakennan. Tai jos
joudun kiinni ja tyrmään uudelleen, rakennan sittenkin.

Puolituntisen kuluttua oli karkuri kadonnut jälleen pimeään,

myrskyiseen yöhön.
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