Señales de Emancipación de Paula Rojo

                       Society and Politics in the Nineteenth Century

                      Speech at the Anniversary of the People's Paper

                                             KARL MARX

This speech is a vivid expression of Marx's sense of proletarian revolution as a volcanic presence in European society of the mid-nineteenth century, and also of his intensely moralistic vision of the coming revolution as capital punishment of a society that deserved to die. He gave the speech in English on April 14, 1856, and it was published a few days later in the People's Paper. This was a Chartist paper, published in London from 1852 to 1858, for which Marx occasionally wrote articles.

      The so-called Revolutions of 1848 were but poor incidents-small fractures and fissures in the dry crust of European society. However, they denounced the abyss. Beneath the apparently solid surface, they betrayed oceans of liquid matter, only needing expansion to rend into fragments continents of hard rock. Noisily and confusedly they proclaimed the emancipation of the Proletarian, i.e., the secret of the nineteenth century, and of the revolution of that century. That social revolution, it is true, was no novelty invented in 1848. Steam, electricity, and the self-acting mule were revolutionists of a rather more dangerous character than even citizens Barbés, Raspail and Blanqui. But, although the atmosphere in which we live, weighs upon every one with a 20,000 lb. force, do you feel it? No more than European society before 1848 felt the revolutionary atmosphere enveloping and pressing it from all sides. There is one great fact, characteristic of this our nineteenth century, a fact which no party dares deny. On the one hand, there have started into life industrial and scientific forces, which no epoch of the former human history had ever suspected. On the other hand, there exist symptoms of decay, far surpassing the horrors recorded of the latter times of the Roman empire. In our days everything seems pregnant with its contrary. Machinery, gifted with the wonderful power of shortening and fructifying human labour, we behold starving and overworking it. The new-fangled sources of wealth, by some strange weird spell, are turned into sources of want. The victories of art seem bought by the loss of character. At the same pace that mankind masters nature, man seems to become enslaved to other men or to his own infamy. Even the pure light of science seems unable to shine but on the dark background of ignorance. All our invention and progress seem to result in endowing material forces with intellectual life, and in stultifying human life into a material force. This antagonism between modern industry and science on the one hand, modern misery and dissolution on the other hand; this antagonism between the productive powers, and the social relations of our epoch is a fact, palpable, overwhelming, and not to be controverted. Some parties may wail over it; others may wish to get rid of modern arts, in order to get rid of modern conflicts. Or they may imagine that so signal a progress in industry wants to be completed by as signal a regress in politics. On our part, we do not mistake the shape of the shrewd spirit that continues to mark all these contradictions. We know that to work well the newfangled forces of society, they only want to be mastered by newfangled men-and such are the working men. They are as much the invention of modern time as machinery itself. In the signs that bewilder the middle class, the aristocracy and the poor prophets of regression, we do recognise our brave friend, Robin Goodfellow,1 the old mole that can work in the earth so fast, that worthy pioneer-the Revolution . The English working men are the first born sons of modern industry. They will then, certainly, not be the last in aiding the social revolution produced by that industry, a revolution, which means the emancipation of their own class all over the world, which is as universal as capital-rule and wages-slavery. I know the heroic struggles the English working class have gone through since the middle of the last century-struggles no less glorious, because they are shrouded in obscurity, and buried by the middle class historian. To revenge the misdeeds of the ruling class, there existed in the middle ages, in Germany, a secret tribunal, called the "Vehmgericht." If a red cross was seen marked on a house, people knew that its owner was doomed by the "Vehm." All the houses of Europe are now marked with the mysterious red cross. History is the judge-its executioner, the proletarian.

                                  Working-Class Manchester

                                     FRIEDRICH ENGELS

Engels, the son of a well-to-do German manufacturer, was sent to England in 1842, at the age of twenty-two, to learn business In the office of the Ermen and Engels paper mill in the industrial city of Manchester He remained in England for nearly two years and while there gathered material for his first book, The Condition of the Working Class in England in 1844, which was published in German in 1845. The extract below, from the chapter on "The Great Towns," is taken from the English translation published by the Foreign Languages Publishing House, Moscow, in 1962.

      * * * I now proceed to describe Manchester's worker districts. First of all, there is the Old Town, which lies between the northern boundary of the commercial district and the Irk. Here the streets, even the better ones, are narrow and winding, as Todd Street, Long Millgate, Withy Grove, and Shude Hill, the houses dirty, old, and tumble-down, and the construction of the side streets utterly horrible. Going from the Old Church to Long Millgate, the stroller has at once a row of old-fashioned houses at the right, of which not one has kept its original level; these are remnants of the old pre-manufacturing Manchester, whose former inhabitants have removed with their descendants into better-built districts, and have left the houses, which were not good enough for them, to a working-class population strongly mixed with Irish blood. Here one is in an almost undisguised working-men's quarter, for even the shops and beerhouses hardly take the trouble to exhibit a trifling degree of cleanliness. But all this is nothing in comparison with the courts and lanes which lie behind, to which access can be gained only through covered passages, in which no two human beings can pass at the same time. Of the irregular cramming together of dwellings in ways which defy all rational plan, of the tangle in which they are crowded literally one upon the other, it is impossible to convey an idea. And it is not the buildings surviving from the old times of Manchester which are to blame for this; the confusion has only recently reached its height when every scrap of space left by the old way of building has been filled up and patched over until not a foot of land is left to be further occupied.

      To confirm my statement I have drawn here a small section of the plan of Manchester-not the worst spot and not one-tenth of the whole Old Town.

      This drawing will suffice to characterise the irrational manner in which the entire district was built, particularly the part near the Irk.

      The south bank of the Irk is here very steep and between fifteen and thirty feet high. On this declivitous hillside there are planted three rows of houses, of which the lowest rise directly out of the river, while the front walls of the highest stand on the crest of the hill in Long Millgate. Among them are mills on the river, in short, the method of construction is as crowded and disorderly here as in the lower part of Long Millgate. Right and left a multitude of covered passages lead from the main street into numerous courts, and he who turns in thither gets into a filth and disgusting grime, the equal of which is not be found-especially in the courts which lead down to the Irk, and which contain unqualifiedly the most horrible dwellings which I have yet beheld. In one of these

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courts there stands directly at the entrance, at the end of the covered passage, a privy without a door, so dirty that the inhabitants can pass into and out of the court only by passing through foul pools of stagnant urine and excrement. This is the first court on the Irk above Ducie Bridge in case any one should care to look into it. Below it on the river there are several tanneries which fill the whole neighborhood with the stench of animal putrefaction. Below Ducie Bridge the only entrance to most of the houses is by means of narrow, dirty stairs and over heaps of refuse and filth. The first court below Ducie Bridge, known as Allen's Court, was in such a state at the time of the cholera that the sanitary police ordered it evacuated, swept and disinfected with chloride of lime. Dr. Kay gives a terrible description of the state of this court at that time.1 Since then, it seems to have been partially torn away and rebuilt; at least looking down from Ducie Bridge, the passer-by sees several ruined walls and heaps of débris with some newer houses . The view from this bridge, mercifully concealed from mortals of small stature by a parapet as high as a man, is characteristic for the whole district. At the bottom flows, or rather stagnates, the Irk, a narrow, coal-black, foul-smelling stream, full of débris and refuse, which it deposits on the shallower right bank. In dry weather, a long string of the most disgusting blackish-green slime pools are left standing on this bank, from the depths of which bubbles of miasmatic gas constantly arise and give forth a stench unendurable even on the bridge forty or fifty feet above the surface of the stream. But besides this, the stream itself is checked every few paces by high weirs, behind which slime and refuse accumulate and rot in thick masses. Above the bridge are tanneries, bonemills, and gasworks, from which all drains and refuse find their way into the Irk, which receives further the contents of all the neighbouring sewers and privies. It may be easily imagined, therefore, what sort of residue the stream deposits. Below the bridge you look upon the piles of débris, the refuse, filth, and offal from the courts on the steep left bank; here each house is packed close behind its neighbour and a piece of each is visible, all black, smoky, crumbling, ancient, with broken panes and window-frames. The background is furnished by old barrack-like factory buildings. On the lower right bank stands a long row of houses and mills; the second house being a ruin without a roof, piled with débris ; the third stands so low that the lowest floor is uninhabitable, and therefore without windows or doors. Here the background embraces the pauper burial-ground, the station of the Liverpool and Leeds railway, and, in the rear of this, the Workhouse, the "Poor-Law Bastille" of Manchester, which, like a citadel, looks threateningly down from behind its high walls and parapets on the hilltop, upon the working-people's quarter below.

      Above Ducie Bridge, the left bank grows more flat and the right bank steeper, but the condition of the dwellings on both banks grows worse rather than better. He who turns to the left here from the main street, Long Millgate, is lost; he wanders from one court to another, turns countless corners, passes nothing but narrow, filthy nooks and alleys, until after a few minutes he has lost all clue, and knows not whither to turn. Everywhere half or wholly ruined buildings, some of them actually uninhabited, which means a great deal here; rarely a wooden or stone floor to be seen in the houses, almost uniformly broken, ill-fitting windows and doors, and a state of filth! Everywhere heaps of débris, refuse, and offal; standing pools for gutters, and a stench which alone would make it impossible for a human being in any degree civilised to live in such a district. The newly-built extension of the Leeds railway, which crosses the Irk here, has swept away some of these courts and lanes, laying others completely open to view. Immediately under the railway bridge there stands a court, the filth and horrors of which surpass all the others by far, just because it was hitherto so shut off, so secluded that the way to it could not be found without a good deal of trouble. I should never have discovered it myself, without the breaks made by the railway, though I thought I knew this whole region thoroughly. Passing along a rough bank, among stakes and washinglines, one penetrates into this chaos of small one-storied, oneroomed huts, in most of which there is no artificial floor; kitchen, living and sleeping-room all in one. In such a hole, scarcely five feet long by six broad, I found two beds-and such bedsteads and beds! -which, with a staircase and chimney-place, exactly filled the room. In several others I found absolutely nothing, while the door stood open, and the inhabitants leaned against it. Everywhere before the doors refuse and offal; that any sort of pavement lay underneath could not be seen but only felt, here and there, with the feet. This whole collection of cattle-sheds for human beings was surrounded on two sides by houses and a factory, and on the third by the river, and besides the narrow stair up the bank, a narrow doorway alone led out into another almost equally ill-built, ill-kept labyrinth of dwellings.

      Enough! The whole side of the Irk is built in this way, a planless, knotted chaos of houses, more or less on the verge of uninhabitableness, whose unclean interiors fully correspond with their filthy external surroundings. And how could the people be clean with no proper opportunity for satisfying the most natural and ordinary wants? Privies are so rare here that they are either filled up every day, or are too remote for most of the inhabitants to use. How can people wash when they have only the dirty Irk water at hand, while pumps and water pipes can be found in decent parts of the city alone? In truth, it cannot be charged to the account of these helots of modern society if their dwellings are not more clean than the pig sties which are here and there to be seen among them. The landlords are not ashamed to let dwellings like the six or seven cellars on the quay directly below Scotland Bridge, the floors of which stand at least two feet below the low-water level of the Irk that flows not six feet away from them; or like the upper floor of the corner-house on the opposite shore directly above the bridge, where the ground-floor, utterly uninhabitable, stands deprived of all fittings for doors and windows, a case by no means rare in this region, when this open ground-floor is used as a privy by the whole neighbourhood for want of other facilities!

      If we leave the Irk and penetrate once more on the opposite side from Long Millgate into the midst of the working-men's dwellings, we shall come into a somewhat newer quarter, which stretches from St. Michael's Church to Withy Grove and Shude Hill. Here there is somewhat better order. In place of the chaos of buildings, we find at least long straight lanes and alleys or courts, built according to a plan and usually square. But if, in the former case, every house was built according to caprice, here each lane and court is so built, without reference to the situation of the adjoining ones. The lanes run now in this direction, now in that, while every two minutes the wanderer gets into a blind alley, or on turning a corner, finds himself back where he started from; certainly no one who has not lived a considerable time in this labyrinth can find his way through it.

      If I may use the word at all in speaking of this district, the ventilation of these streets and courts is, in consequence of this confusion, quite as imperfect as in the Irk region; and if this quarter may, nevertheless, be said to have some advantage over that of the Irk, the houses being newer and the streets occasionally having gutters, nearly every house has, on the other hand, a cellar dwelling, which is rarely found in .the Irk district, by reason of the greater age and more careless construction of the houses. As for the rest, the filth, débris, and offal heaps, and the pools ,in the streets are common to both quarters, and in the district now under discussion, another feature most injurious to the cleanliness of the inhabitants, is the multitude of pigs walking about in all the alleys, rooting into the offal heaps, or kept imprisoned in small pens. Here, as in most of the working-men's quarters of Manchester, the pork-raisers rent the courts and build pig-pens in them. In almost every court one or even several such pens may be found, into which the inhabitants of the court throw all refuse, and offal, whence the swine grow fat; and the atmosphere, confined on all four sides, is utterly corrupted by putrefying animal and vegetable substances. Through this quarter, a broad and measurably decent street has been cut, Millers Street, and the background has been pretty successfully concealed. But if any one should be led by curiosity to pass through one of the numerous passages which lead into the courts, he will find this piggery repeated at every twenty paces.

      Such is the Old Town of Manchester, and on re-reading my description, I am forced to admit that instead of being exaggerated, it is far from black enough to convey a true impression of the filth, ruin, and uninhabitableness, the defiance of all considerations of cleanliness, ventilation, and health which characterise the construction of this single district, containing at least twenty to thirty thousand inhabitants. And such a district exists in the heart of the second city of England, the first manufacturing city of the world. If any one wishes to see in how little space a human being can move, how little air-and such air!-he can breathe, how little of civilisation he may share and yet live, it is only necessary to travel hither. True, this is the Old Town, and the people of Manchester emphasise the fact whenever any one mentions to them the frightful condition of this Hell upon Earth; but what does that prove? Everything which here arouses horror and indignation is of recent origin, belongs to the industrial epoch. The couple of hundred houses, which belong to old Manchester, have been long since abandoned by their original inhabitants; the industrial epoch alone has crammed into them the swarms of workers whom they now shelter; the industrial epoch alone has built up every spot between these old houses to win a covering for the masses whom it has conjured hither from the agricultural districts and from Ireland; the industrial epoch alone enables the owners of these cattlesheds to rent them for high prices to human beings, to plunder the poverty of the workers, to undermine the health of thousands, in order that they alone, the owners, may grow rich. In the industrial epoch alone has it become possible that the worker scarcely freed from feudal servitude could be used as mere material, a mere chattel; that he must let himself be crowded into a dwelling too bad for every other, which he for his hard-earned wages buys the right to let go utterly to ruin. This manufacture has achieved, which, without these workers, this poverty, this slavery could not have lived. True, the original construction of this quarter was bad, little good could have been made out of it; but, have the landowners, has the municipality done anything to improve it when rebuilding? On the contrary, wherever a nook or comer was free, a house has been run up; where a superfluous passage remained, it has been built up; the value of land rose with the blossoming out of manufacture, and the more it rose, the more madly was the work of building up carried on, without reference to the health or comfort of the inhabitants, with sole reference to the highest possible profit on the principle that no hole is so bad but that some poor creature must take it who can pay for nothing better. However, it is the Old Town, and with this reflection the bourgeoisie is comforted. Let us see, therefore, how much better it is in the New Town.

      The New Town, known also as lrish Town, stretches up a hill of clay, beyond the Old Town, between the Irk and St. George's Road. Here all the features of a city are lost. Single rows of houses or groups of sheets stand, here and there, like little villages on the naked, not even grassgrown clay soil; the houses, or rather cottages, are in bad order, never repaired, filthy, with damp, unclean, cellar dwellings; the lanes are neither paved nor supplied with sewers, but harbour numerous colonies of swine penned in small sties or yards, or wandering unrestrained through the neighbourhood. The mud in the streets is so deep that there is never a chance, except in the dryest weather, of walking without sinking into it ankle deep at every step. In the vicinity of St. George' s Road, the separate groups of buildings approach each other more closely, ending in a continuation of lines, blind alleys, back lanes and courts, which grow more and more crowded and irregular the nearer they approach the heart of the town. True, they are here oftener paved or supplied with paved sidewalks and gutters; but the filth, the bad odor of the houses, and especially of the cellars, remain the same.

                                                    * * *

                        The Class Struggles in France, 1848-1850

                                                  KARL MARX

France opened the round of revolutions of 1848 in Europe.* The Parisian workers figured importantly in the French revolutionary events from their opening in February, when King Louis Philippe was forced to abdicate, through the June workers' insurrection, which was suppressed with great ferocity by General Cavaignac's forces. Later, the national election of December 10, 1848, brought to the French Republic's presidency Napoleon's nephew, Louis Napoleon Bonaparte, who in 1851 made himself emperor by coup d'état.
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      In this most mordantly brilliant of his revolutionary pamphlets, first published in 1850 as a series of articles in Neue Rheinische Zeitung, Marx not only coined such well-known phrases as "Revolutions are the locomotives of history"; he portrayed the French workers' action as the debut of a coming Europe-wide proletarian revolution, and interspersed his narrative of France's 1848 revolution with passages of broader import that illuminate key points in his thought. These passages have been gathered together in the selection presented here.**

      With the exception of only a few chapters, every more important part of the annals of the revolution from 1848 to 1849 carries the heading: Defeat of the revolution!
      What succumbed in these defeats was not the revolution. It was the pre-revolutionary traditional appendages, results of social relationships which had not yet come to the point of sharp class antagonisms-persons, illusions, conceptions, projects from which the revolutionary party before the February Revolution was not free, from which it could be freed not by the victory of February, but only by a series of defeats.

      In a word: the revolution made progress, forged ahead, not by its immediate tragicomic achievements, but on the contrary by the creation of a powerful, united counter-revolution, by the creation of an opponent in combat with whom, only, the party of overthrow ripened into a really revolutionary party.

      To prove this is the task of the following pages.

                                                    * * *

      The Provisional Government which emerged from the February barricades necessarily mirrored in its composition the different parties which shared in the victory. It could not be anything but a compromise between the different classes which together had overturned the July throne, but whose interests were mutually antagonistic. The great majority of its members consisted of representatives of the bourgeoisie. The republican petty bourgeoisie was represented by Ledru-Rollin and Flocon, the republican bourgeoisie by the people from the National,1 the dynastic opposition by Crémieux, Dupont de l'Eure, etc. The working class had only two representatives, Louis Blanc and Albert. Finally, Lamartine in the Provisional Government, this was at first no real interest, no definite class; this was the February Revolution itself, the common uprising with its illusions, its poetry, its visionary content and its phrases. For the rest, the spokesman of the February Revolution, by his position and his views, belonged to the bourgeoisie.

      If Paris, as a result of political centralisation, rules France, the workers, in moments of revolutionary earthquakes, rule Paris. The first act in the life of the Provisional Government was an attempt to escape from this overpowering influence by an appeal from intoxicated Paris to sober France. Lamartine disputed the right of the barricade fighters to proclaim a republic on the ground that only the majority of Frenchmen had that right; they must await their votes, the Paris proletariat must not besmirch its victory by a usurpation. The bourgeoisie allows the proletariat only one usurpation-that of fighting.

                                                    * * *

      Even the memory of the limited aims and motives which drove the bourgeoisie into the February Revolution was extinguished by the proclamation of the republic on the basis of universal suffrage. Instead of only a few factions of the bourgeoisie, all classes of French society were suddenly hurled into the orbit of political power, forced to leave the boxes, the stalls and the gallery and to act in person upon the revolutionary stage! With the constitutional monarchy vanished also the semblance of a state power independently confronting bourgeois society as well as the whole series of subordinate struggles which this semblance of power called forth!

      By dictating the republic to the Provisional Government and through the Provisional Government to the whole of France, the proletariat stepped into the foreground forthwith as an independent party, but at the same time challenged the whole of bourgeois France to enter the lists against it. What it won was the terrain for the fight for its revolutionary emancipation, but by no means this emancipation itself.

      In common with the bourgeoisie the workers had made the February Revolution, and alongside the bourgeoisie they sought to secure the advancement of their interest, just as they had installed a worker in the Provisional Government itself alongside the bourgeois majority. Organise labour! But wage labour, that is the existing, the bourgeois organisation of labour. Without it there is no capital, no bourgeoisie, no bourgeois society. A Special Ministry of Labour! But the Ministries of Finance, of Trade, of Public Works-are not these the bourgeois Ministries of Labour? And alongside these a proletarian Ministry of Labour had to be a ministry of impotence, a ministry of pious wishes, a Luxembourg Commission. Just as the workers thought they would be able to emancipate themselves side by side with the bourgeoisie, so they thought they would be able to
consummate a proletarian revolution within the national walls of France, side by side with the remaining bourgeois nations. But French relations of production are conditioned by the foreign trade of France, by her position on the world market and the laws thereof; how was France to break them without a European revolutionary war, which would strike back at the despot of the world market, England?

      As soon as it has risen up, a class in which the revolutionary interests of society are concentrated finds the content and the material for its revolutionary activity directly in its own situation: foes to be laid low, measures dictated by the needs of the struggle to be taken; the consequences of its own deeds drive it on. It makes no theoretical inquiries into its own task. The French working class had not attained this level; it was still incapable of accomplishing its own revolution.

      The development of the industrial proletariat is, in general, conditioned by the development of the industrial bourgeoisie. Only under its rule does the proletariat gain that extensive national existence which can raise its revolution to a national one, and does it itself create the modern means of production, which become just so many means of its revolutionary emancipation. Only its rule tears up the material roots of feudal society and levels the ground on which alone a proletarian revolution is possible. French industry is more developed and the French bourgeoisie more revolutionary than that of the rest of the Continent. But was not the February Revolution levelled directly against the finance aristocracy? This fact proved that the industrial bourgeoisie did not rule France. The industrial bourgeoisie can rule only where modern industry shapes all property relations to suit itself, and industry can win this power only where it has conquered the world market, for national bounds are inadequate for its development. But French industry, to a great extent, maintains its command even of the national market only through a more or less modified system of prohibitive duties. While, therefore, the French proletariat, at the moment of a revolution, possesses in Paris actual power and influence which spur it on to a drive beyond its means, in the rest of France it is crowded into separate, scattered industrial centres, being almost lost in the superior numbers of peasants and petty bourgeois. The struggle against capital in its developed, modern form, in its decisive aspect, the struggle of the industrial wage worker against the industrial bourgeois, is in France a partial phenomenon, which after the February days could so much the less supply the national content of the revolution, since the struggle against capital's secondary modes of exploitation, that of the peasant against usury and mortgages or of the petty bourgeois against the wholesale dealer, banker and manufacturer, in a word, against bankruptcy, was still hidden in the general uprising against the finance aristocracy.

                                                    * * *
      Thus in the approaching mêlée between bourgeoisie and proletariat, all the advantages, all the decisive posts, all the middle strata of society were in the hands of the bourgeoisie, at the same time as the waves of the February Revolution rose high over the whole Continent and each new post brought a new bulletin of revolution, now from Italy, now from Germany, now from the remotest parts of South Eastern Europe, and maintained the general ecstasy of the people, giving it constant testimony of a victory that it had already forfeited.

                                                    * * *

      The workers were left no choice; they had to starve or let fly. They answered on June 22 with the tremendous insurrection in which the first great battle was fought between the two classes that split modern society. It was a fight for the preservation or annihilation of the bourgeois order. The veil that shrouded the republic was torn asunder.

      It is well known how the workers, with unexampled bravery and ingenuity, without leaders, without a common plan, without means and, for the most part, lacking weapons, held in check for five days the army, the Mobile Guard, the Paris National Guard and the National Guard that streamed in from the provinces. It is well known how the bourgeoisie compensated itself for the mortal anguish it suffered by unheard of brutality, massacring over 3,000 prisoners.

                                                    * * *

      The official representatives of French democracy were steeped in republican ideology to such an extent that it was only some weeks later that they began to have an inkling of the significance of the June fight. They were stupefied by the gunpower smoke in which their fantastic republic dissolved.

      The Paris proletariat was forced into the June insurrection by the bourgeoisie. This sufficed to mark its doom. Its immediate, avowed needs did not drive it to engage in a light for the forcible overthrow of the bourgeoisie, nor was it equal to this task. The Moniteur had to inform it officially that the time was past when the republic saw any occasion to bow and scrape to its illusions, and only its defeat convinced it of the truth that the slightest improvement in its position remains a utopia within the bourgeois republic, a utopia that becomes a crime as soon as it wants to become a reality. In place of its demands, exuberant in form, but petty and even bourgeois still in content, the concession of which it wanted to wring from the February republic, there appeared the bold slogan of revolutionary struggle: Overthrow of the bourgeoisie! Dictatorship of the working class!

      By making its burial place the birthplace of the bourgeois republic, the proletariat compelled the latter to come out forthwith in its pure form as the state whose admitted object it is to perpetuate the rule of capital, the slavery of labour. Having constantly before its eyes the scarred, irreconcilable, invincible enemy-invincible because his existence is the condition of its own life-bourgeois rule, freed from all fetters, was bound to turn immediately into bourgeois terrorism. With the proletariat removed for the time being from the stage and bourgeois dictatorship recognised officially, the middle strata of bourgeois society, the petty bourgeoisie and the peasant class, had to adhere more and more closely to the proletariat as their position became more unbearable and their antagonism to the bourgeoisie more acute. Just as earlier they had to find the cause of their distress in its upsurge, so now in its defeat.

      If the June insurrection raised the self-assurance of the bourgeoisie all over the Continent, and caused it to league itself openly with the feudal monarchy against the people, who was the first victim of this alliance? The Continental bourgeoisie itself. The June defeat prevented it from consolidating its rule and from bringing the people, half satisfied and half out of humour, to a standstill at the lowest stage of the bourgeois revolution.

      Finally, the defeat of June divulged to the despotic powers of Europe the secret that France must maintain peace abroad at any price in order to be able to wage civil war at home. Thus the peoples who had begun the fight for their national independence were abandoned to the superior power of Russia, Austria and Prussia, but, at the same time, the fate of these national revolutions was made subject to the fate of the proletarian revolution, and they were robbed of their apparent autonomy, their independence of the great social revolution. The Hungarian shall not be free, nor the Pole, nor the Italian, as long as the worker remains a slave!

      Finally, with the victories of the Holy Alliance, Europe has taken on a form that makes every fresh proletarian upheaval in France directly coincide with a world war. The new French revolution is forced to leave its national soil forthwith and conquer the European terrain, on which alone the social revolution of the nineteenth century can be accomplished.

      Thus only the June defeat has created all the conditions under which France can seize the initiative of the European revolution. Only after being dipped in the blood of the June insurgents did the tricolour become the flag of the European revolution-the red flag!

      And we exclaim: The revolution is dead!-Long live the revolution!

                                                    * * *

      December 10, 1848, was the day of the peasant insurrection.2 Only from this day does the February of the French peasants date. The symbol that expressed their entry into the revolutionary movement, clumsily cunning, knavishly naive, doltishly sublime, a calculated superstition, a pathetic burlesque, a cleverly stupid anachronism, a world-historic piece of buffoonery and an undecipherable hieroglyphic for the understanding of the civilised-this symbol bore the unmistakable physiognomy of the class that represents barbarism within civilisation. The republic had announced itself to this class with the tax collector; it announced itself to the republic with the emperor. Napoleon was the only man who had exhaustively represented the interests and the imagination of the peasant class, newly created in 1789. By writing his name on the frontispiece of the republic, it declared war abroad and the enforcing of its class interests at home. Napoleon was to the peasants not a person but a programme. With banners, with beat of drums and blare of trumpets, they marched to the polling booths shouting: plus d'impôts, à bas les riches, à bas la république, vive l'Empereur! No more taxes, down with the rich, down with the republic, long live the emperor! Behind the emperor was hidden the peasant war. The republic that they voted down was the republic of the rich.

      December 10 was the coup d'etat of the peasants, which overthrew the existing government. And from that day on, when they had taken a government from France and given a government to her, their eyes were fixed steadily on Paris. For a moment active heroes of the revolutionary drama, they could no longer be forced back into the inactive and spineless role of the chorus.

                                                    * * *

      In France, the petty bourgeois does what normally the industrial bourgeois would have to do; the worker does what normally would be the task of the petty bourgeois; and the task of the worker, who accomplishes that? No one. In France it is not accomplished; in France it is proclaimed. It is not accomplished anywhere within the national walls; the class war within French society turns into a world war, in which the nations confront one another. Accomplishment begins only at the moment when, through the world war, the proletariat is pushed to the van of the people that dominates the world market, to the van of England. The revolution, which finds here not its end, but its organisational beginning is no shortlived revolution. The present generation is like the Jews whom Moses led through the wilderness. It has not only a new world to conquer, it must go under in order to make room for the men who are able to cope with a new world.

                                                    * * *

      So swiftly had the march of the revolution ripened conditions that the friends of reform of all shades, the most moderate claims of the middle classes, were compelled to group themselves round the banner of the most extreme party of revolution, round the red flag.

                                                    * * *

      *** Since it 3 dreams of the peaceful achievement of its socialism-allowing, perhaps, for a second February Revolution lasting a brief day or so-the coming historical process naturally appears to it as an application of systems, which the thinkers of society, whether in companies or as individual inventors, devise or have devised. Thus they become the eclectics or adepts of the existing socialist systems, of doctrinaire socialism, which was the theoretical expression of the proletariat only as long as it had not yet developed further into a free historical movement of its own.

      While this utopia, doctrinaire socialism, which subordinates the total movement to one of its moments, which puts in place of common, social production the brainwork of individual pedants and, above all, in fantasy does away with the revolutionary struggle of the classes and its requirements by small conjurers' tricks or great sentimentality; while this doctrinaire socialism, which at bottom only idealises present society, takes a picture of it without shadows and wants to achieve its ideal athwart the realities of present society; while the proletariat surrenders this socialism to the petty bourgeoisie; while the struggle of the different socialist leaders among themselves sets forth each of the so-called systems as a pretentious adherence to one of the transit points of the social revolution as against another-the proletariat rallies more and more round revolutionary socialism, round communism, for which the bourgeoisie has itself invented the name of Blanqui. This socialism is the declaration of the permanence of the revolution, the class dictatorship of the proletariat as the necessary transit point to the abolition of class distinctions generally, to the abolition of all the relations of production on which they rest, to the abolition of all the social relations that correspond to these relations of production, to the revolutionising of all the ideas that result from these social relations.

      The scope of this exposition does not permit of developing the subject further.

                                                    * * *

      Just as the period of crisis occurs later on the Continent than in England, so does that of prosperity. The original process always takes place in England; it is the demiurge of the bourgeois cosmos. On the Continent, the different phases of the cycle through which bourgeois society is ever speeding anew occur in secondary and tertiary form. First, the Continent exported incomparably more to England than to any other country. This export to England, however, in turn depends on the position of England, particularly with regard to the overseas market. Then England exports to the overseas lands incomparably more than the entire Continent, so that the quantity of Continental exports to these lands is always dependent on England's overseas exports at the time. While, therefore, the crises first produce revolutions on the Continent, the foundation for these is, nevertheless, always laid in England. Violent outbreaks must naturally occur rather in the extremities of the bourgeois body than in its heart, since the possibility of adjustment is greater here than there. On the other hand, the degree to which the Continental revolutions react on England is at the same time the barometer which indicates how far these revolutions really call in question the bourgeois conditions of life, or how far they only hit their political formations.

      With this general prosperity, in which the productive forces of bourgeois society develop as luxuriantly as is at all possible within bourgeois relationships, there can be no talk of a real revolution. Such a revolution is only possible in the periods when both these factors, the modern productive forces and the bourgeois productive forms come in collision with each other. The various quarrels in which the representatives of the individual factions of the Continental party of Order now indulge and mutually compromise themselves, far from providing the occasion for new revolutions are, on the contrary, possible only because the basis of the relationships is momentarily so secure and, what the reaction does not know, so bourgeois. From it all attempts of the reaction to hold up bourgeois development will rebound just as certainly as all moral indignation and all enthusiastic proclamations of the democrats. A new revolution is possible only in consequence of a new crisis. It is, however, just as certain as this crisis.

                                                    * * *

                      The Eighteenth Brumaire of Louis Bonaparte

                                             KARL MARX

This pamphlet, a stylistic masterpiece, shows Marx in his most brilliant form as a social and political historian, treating actual historical events those leading up to Louis Bonaparte's coup d'etat of December 2, 1851-from the viewpoint of the materialist conception of history. In a preface to the second edition, he himself said it was the intention of the work to "demonstrate how the class struggle in France created circumstances and relationships that made it possible for a grotesque mediocrity to play a hero's part." Since Louis Bonaparte's rise and rule have been seen as a forerunner of the phenomenon that was to become known in the twentieth century as fascism, Marx's interpretation of it is of interest, among other ways, as a sort of prologue to later Marxist thought on the nature and meaning of fascism.

      The Eighteenth Brumaire was written by Marx in late 1851 and early 1852, and originally appeared in 1 8 52 in a magazine entitled Die Revolution, published in New York. The most important sections-the first and the last-appear here.

                                                     I

      Hegel remarks somewhere that all great, world-historical facts and personages occur, as it were, twice. He has forgotten to add: the first time as tragedy, the second as farce. Caussidière for Danton Louis Blanc for Robespierre, the Mountain of 1848 to 1851 -for the Mountain of 1793 to 1795, the Nephew for the Uncle. And the same caricature occurs in the circumstances in which the second edition of the Eighteenth Brumaire is taking place.1

      Men make their own history, but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly found, given and transmitted from the past. The tradition of all the dead generations weighs like a nightmare on the brain of the living. And just when they seem engaged in revolutionising themselves and things, in creating something entirely new, precisely in such epochs of revolutionary crisis they anxiously conjure up the spirits of the past to their service and borrow from them names, battle slogans and costumes in order to present the new scene of world history in this time-honoured disguise and this borrowed language. Thus Luther donned the mask of the Apostle Paul, the Revolution of 1789 to 1814 draped itself alternately as the Roman Republic and the Roman Empire, and the Revolution of 184 8 knew nothing better to do than to parody, in turn, 1789 and the revolutionary tradition of 1793 to 1795. In like manner the beginner who has learnt a new language always translates it back into his mother tongue, but he has assimilated the spirit of the new language and can produce freely in it only when he moves in it without remembering the old and forgets in it his ancestral tongue.

      Consideration of this world-historical conjuring up of the dead reveals at once a salient difference. Camille Desmoulins; Danton, Robespierre, Saint-Just, Napoleon, the heroes, as well as the parties and the masses o f the old French Revolution, performed the task of their time in Roman costume and with Roman phrases, the task of releasing and setting up modern bourgeois society. The first ones knocked the feudal basis to pieces and mowed off the feudal heads which had grown from it. The other created inside France the conditions under which free competition could first be developed, the parcelled landed property exploited, the unfettered productive power of the nation employed, and outside the French borders he everywhere swept the feudal formations away, so far as was necessary to furnish bourgeois society in France with• a suitable up-to-date environment on the European Continent. The new social formation once established, the antediluvian Colossi disappeared and with them the resurrected Romans-the Brutuses, Gracchi, Publicolas, the tribunes, the senators and Caesar himself. Bourgeois society in its sober reality had begotten its true interpreters and mouthpieces in the Says, Cousins, Royer-Collards, Benjamin Constants and Guizots; its real military leaders sat behind the office desks, and the hogheaded Louis XVIII was its political chief. Wholly absorbed in the production of wealth and in the peaceful struggle of competition, it no longer comprehended that ghosts from the days of Rome had watched over its cradle. But unheroic as bourgeois society is, yet it had need of heroism, of sacrifice, of terror, of civil war and of national battles to bring it into being. And in the classically austere traditions of the Roman Republic its gladiators found the ideals and the art forms, the self-deceptions that they needed in order to conceal from themselves the bourgeois limitations of the content of their struggles and to keep their passion at the height of the great historical tragedy. Similarly, at another stage of development, a century earlier, Cromwell and the English people had borrowed speech, passions and illusions from the Old Testament for their bourgeois revolution.2 When the real aim had been achieved, when the bourgeois transformation of English society had been accomplished, Locke supplanted Habakkuk.

      The awakening of the dead in those revolutions therefore served the purpose of glorifying the new struggles, not of parodying the old; of magnifying the given tasks in imagination, not of taking flight from their solution in reality; of finding once more the spirit of revolution, not of making its ghost walk again.

      From 1848 to 1851 only the ghost of the old revolution walked, from Marrast, the republicain en gants jaunes,3 who disguised himself as the old Bailly, to the adventurer who hides his trivially repulsive features under the iron death mask of Napoleon. An entire people, which had imagined that by a revolution it had increased its power of action, suddenly finds itself set back into a dead epoch and, in order that no doubt as to the relapse may be possible, the old data again arise, the old chronology, the old names, the old edicts, which have long become a subject of antiquarian erudition, and the old henchmen, who had long seemed dead and decayed. The nation appears to itself like that mad Englishman in Bedlam, who fancies that he lives in the times of the ancient Pharaohs and daily bemoans the hard labour that he must perform in the Ethiopian mines as a gold digger, immured in this subterranean prison, a dimly burning lamp fastened to his head, the overseer of the slaves behind him with a long whip, and at the exits a confused mass of barbarian mercenaries, who understand neither the forced labourers in the mines nor one another, since they have no common speech. "And all this is expected of me," groans the mad Englishman, "of me, a free-born Briton, in order to make gold -for the old Pharaohs." "In order to pay the debts of the Bonaparte family," sighs the French nation. The Englishman, so long as he was in his right mind, could not get rid of the fixed idea of making gold. The French, so long as they were engaged in revolution, could not get rid of the memory of Napoleon, as the election of December 10, 1848,4 proved. From the perils of revolution their longings went back to the flesh-pots of Egypt, and December 2, 1851, was the answer. They have not only a caricature of the old Napoleon, they have the old Napoleon himself, caricatured as he would inevitably appear in the middle of the nineteenth century.

      The social revolution of the nineteenth century cannot draw its poetry from the past, but only from the future. It cannot begin with itself, before it has stripped off all superstition in regard to the past. Earlier revolutions required world-historical recollections in order to drug themselves concerning their own content. In order to arrive at its content, the revolution of the nineteenth century must let the dead bury their dead. There the phrase went beyond the content; here the content goes beyond the phrase.

      The February Revolution was a sudden attack, a taking of the old society by surprise, and the people proclaimed this unhoped for stroke as a world-historic deed, opening the new epoch. On December 2 the February Revolution is conjured away by a card-sharper's trick, and what seems overthrown is no longer the monarchy; it is the liberal concessions that were wrung from it by century-long struggles. Instead of society having conquered a new content for itself, the state only appears to have returned to its oldest form, to the shamelessly simple domination of the sabre and the cowl. This is the answer to the coup de main of February 1848, given by the coup de tête of December 1851. Easy come, easy go. Meanwhile the interval has not passed by unused. During the years 1848 to 1851 French society has made up, and that by an abbreviated, because revolutionary, method, for the studies and experiences which, in a regular, so to speak, text-book development would have had to precede the February Revolution, if the latter was to be more than a disturbance of the surface. Society now seems to have fallen back behind its point o f departure; it has in truth first to create for itself the revolutionary point of departure, the situation, the relationships, the conditions, under which modern revolution alone becomes serious.

      Bourgeois revolutions, like those of the eighteenth century, storm more swiftly from success to success; their dramatic effects outdo each other; men and things seem set in sparkling brilliants; ecstasy is the everyday spirit: but they are short lived; soon they have attained their zenith, and a long depression lays hold of society before it learns soberly to assimilate the results of its storm and stress period. Proletarian revolutions, on the other hand, like those of the nineteenth century, criticise themselves constantly, interrupt themselves continually in their own course, come back to the apparently accomplished in order to begin it afresh, deride with unmerciful thoroughness the inadequacies, weaknesses and paltrinesses of their first attempts, seem to throw down their adversary only in order that he may draw new strength from the earth and rise again more gigantic before them, recoil ever and anon from the indefinite prodigiousness of their own aims, until the situation has been created which makes all turning back impossible, and the conditions themselves cry out:

                                         Hic Rhodus, hic salta!
                                    Hier ist die Rose, hier tanze!5

      For the rest, every fairly competent observer, even if he had not followed the course of French development step by step, must have had a presentiment that a terrible fiasco was in store for the revolution. It was enough to hear the self-complacent howl of victory with which Messieurs the Democrats congratulated each other on the gracious consequences of May 2, 1852.6 In their minds May 2, 1852, had become a fixed idea, a dogma, like the day on which Christ should reappear and the millennium begin, in the minds of the Chiliasts.7 As ever, weakness had taken refuge in a belief in miracles, had fancied the enemy overcome when he was only conjured away in imagination, and lost all understanding of the present in a passive glorification of the future that was in store for it and of the deeds it had in petto,8 but merely did not want to carry out as yet. Those heroes, who seek to disprove their demonstrated incapacity by mutually offering each other their sympathy and getting together in a crowd, had tied up their bundles, collected their laurel wreaths in advance and were just then engaged in discounting on the exchange market the republics in partibus,9 for which they had already thoughtfully organised the government personnel with all the calm of their unassuming disposition . December 2 struck them like a thunderbolt from a clear sky, and the peoples that in epochs of pusillanimous depression gladly let their inward apprehension be drowned by the loudest bawlers will perchance have convinced themselves that the times are past when the cackle of geese could save the Capitol.1

      The Constitution, the National Assembly, the dynastic parties,2 the blue and the red republicans,3 the heroes of Africa,4 the thunder from the platform, the sheet lightning of the daily press, the entire literature, the political names and the intellectual reputations, the civil law and penal code, the liberté, egalité, fraternité and the second of May 1852-all have vanished like a phantasmagoria before the spell of a man whom even his enemies do not make out to be a magician. Universal suffrage seems to have survived only for a moment, in order that with its own hand it may make its last will and testament before the eyes of all the world and declare in the name of the people itself: Everything that exists has this much worth, that it will perish.

      It is not enough to say, as the French do, that their nation has been taken by surprise. A nation and a woman are not forgiven the unguarded hour in which the first adventurer that came along could violate them. The riddle is not solved by such terms of speech, but merely formulated in another way. It remains to be explained how a nation of thirty-six millions can be surprised and delivered unresisting into captivity by three high class swindlers.

      Let us recapitulate in their general outlines the phases that the French Revolution has gone through from February 24, 1848, to December 1851.

      Three main periods are unmistakable: the February period; the period of the constituting of the republic or of the Constituent National Assembly, May 4, 1848 , to May 29, 1849; the period of the constitutional republic or of the Legislative National Assembly, May 29, 1849, to December 2, 1851.

      The first period, from February 24, or the overthrow of' Louis Philippe, to May 4, 1848, the meeting of the Constituent Assembly, the February period proper, may be described as the prologue of the Revolution. Its character was officially expressed in the fact that the government improvised by it declared itself to be provisional and, like the government, everything that was instigated, attempted or enunciated during this period, proclaimed itself to be provisional. Nothing and nobody ventured to lay claim to the right of existence and of real action. All the elements that had prepared or determined the Revolution, the dynastic opposition, the republican bourgeoisie, the democratic-republican petty bourgeoisie and the social-democratic workers, provisionally found their place in the February government.

      It could not be otherwise. The February days originally intended an electoral reform, by which the circle of the politically privileged among the possessing class itself was to be widened and the exclusive domination of the aristocracy of finance overthrown. When it came to the actual conflict, however, when the people mounted the barricades, the National Guard maintained a passive attitude, the army offered no serious resistance and the monarchy ran away, the republic appeared to be a matter of course. Every party construed it in its own sense. Having been won by the proletariat by force of arms, the proletariat impressed its stamp on it and proclaimed it to be a social republic. There was thus indicated the general content of the modern revolution, which stood in most singular contradiction to everything that, with the material at hand, with the degree of education attained by the masses, under the given circumstances and relationships, could be immediately realised in practice. On the other hand, the claims of all the remaining elements that had participated in the February Revolution were recognised by the lion's share that they obtained in the government. In no period do we therefore find a more confused mixture of high-flown phrases and actual uncertainty and clumsiness, of more enthusiastic striving for innovation and more deeply rooted domination of the old routine, of more apparent harmony of the whole society and more profound estrangement of its elements. While the Paris proletariat still revelled in the vision of the wide prospects that had opened before it and indulged in seriously-meant discussions on social problems, the old powers of society had grouped themselves, assembled, reflected and found an unexpected support in the mass of the nation, the peasants and petty bourgeois, who all at once stormed onto the political stage, after the barriers of the July monarchy had fallen.

      The second period, from May 4, 1848, to the end of May 1849, is the period of the constitution, of the foundation of the bourgeois Republic. Directly after the February days the dynastic opposition had not only been surprised by the republicans, the republicans by the socialists, but all France had been surprised by Paris. The National Assembly, which had met on May 4, 1848, having emerged from the national elections, represented the nation. It was a living protest against the presumptuous aspirations of the February days and was to reduce the results of the Revolution to the bourgeois scale. In vain the Paris proletariat, which immediately grasped the character of this National Assembly, attempted on May 15, a few days after it met, forcibly to deny its existence, to dissolve it, to disintegrate once more into its constituent parts the organic form in which the proletariat was threatened by the reactionary spirit of the nation. As is known, May 15 had no other result save that of removing Blanqui and his comrades, that is, the real leaders of the proletarian party 9

      Why did not the Paris proletariat rise in revolt after December? The overthrow of the bourgeoisie had as yet only been decreed; the decree had not been carried out. Any serious insurrection of the proletariat would at once have put fresh life into the bourgeoisie, would have reconciled it with the army and would have ensured a second June defeat for the workers.

      On December 4 the proletariat was incited to fight by the bourgeois and the small shopkeepers. On the evening of that day several legions of the National Guard promised to appear, armed and uniformed, on the scene of action. For the bourgeois and the small shopkeepers had found out that in one of his decrees of December 2 Bonaparte abolished the secret ballot and enjoined them to record their "yes" or "no" in the official registers after their names. The resistance of December 4 intimidated Bonaparte. During the night he caused placards to be posted on all the street corners o f Paris, announcing the restoration of the secret ballot. The bourgeois and the small shopkeepers believed that they had gained their end. Those who failed to appear next morning were the bourgeois and the small shopkeepers.

      By a coup de main during the night of December 1 to 2, Bonaparte had robbed the Paris proletariat of its leaders, the barricade commanders. An army without officers, made disinclined to fight under the banner of the Montagnards by the memories of June 1848 and 1849 and May 1850, it left to its vanguard, the secret societies, the task of saving the insurrectionary honour of Paris, which the bourgeoisie had so spinelessly surrendered to the soldiers that, later on, Bonaparte could sneeringly give as his motive for disarming the National Guard-his fear that its arms would be turned against itself by anarchists!

      "C'est le triomphe complet et définitif du socialisme!"l       Thus Guizot characterised December 2. But if the overthrow of the parliamentary republic contains within itself the germ o f the triumph of the proletarian revolution, its immediate and obvious result was the victory of Bonaparte over parliament, of the executive power over the legislative power, of force without phrases over the force of phrases. In parliament the nation made its general will the law, that is, it made the law of the ruling class its general will. Before the executive power it renounces all will of its own and surrenders itself to the superior orders of something alien, of authority. The executive power, in contrast to the legislative power, expresses the heteronomy2 of the nation, in contrast to its autonomy. France, therefore, seems to have escaped the despotism of a class only to fall back beneath the despotism of an individual and, what is more, beneath the authority of an individual without authority. The struggle seems to be settled in such a way that all classes, equally impotent and equally mute, fall on their knees before the club.

      But the revolution is thorough-going. It is still in process of passing through purgatory. It does its work methodically. By December 2, 1851, it had completed one half of its preparatory work; it is now completing the other half. First it perfected the parliamentary power, in order to be able to overthrow it. Now that it has attained this, it perfects the executive power, reduces it to its purest expression, isolates it, sets it up against itself as the sole target, in order to concentrate all its forces of destruction against it. And when it has done this second half of its preliminary work, Europe will leap from her seat and exultantly exclaim: Well grubbed, old mole!3

      This executive power with its enormous bureaucratic and military organisation, with its artificial state machinery embracing wide strata, with a host of officials numbering half a million, besides an army of another half million, this appalling parasitic growth, which enmeshes the body of French society like a net and chokes all its pores, sprang up in the days of the absolute monarchy, with the decay of the feudal system, which it helped to hasten. The seigniorial privileges of the landowners and towns became transformed into so many attributes of the state power, the feudal dignitaries into paid officials and the motley pattern of conflicting mediæval plenary powers into the regulated plan of a state authority, whose work is divided and centralised as in a factory. The first French Revolution, with its task of breaking all local, territorial, urban and provincial independent powers in order to create the bourgeois unity of the nation, was bound to develop what the absolute monarchy had begun-centralisation, but at the same time the extent, the attributes and the agents o f governmental authority. Napoleon perfected this state machinery. The Legitimist monarchy and the July monarchy added nothing but a greater division of labour, growing in the same measure that the division of labour within bourgeois society created new groups o f interests, and, therefore, new material for state administration. Every common interest was straightaway severed from society, counter-posed to it as a higher, general interest, snatched from the self-activity of society's members and made an object of governmental activity from the bridge, the school-house and the communal property of a village community to the railways, the national wealth and the national university of France. The parliamentary republic, finally, in its struggle against the revolution, found itself compelled to strengthen, along with the repressive measures, the resources and centralisation of governmental power. All the revolutions perfected this machine instead of smashing it. The parties that contended in turn for domination regarded the possession of this huge state edifice as the principal spoils of the victor.

      But under the absolute monarchy, during the first revolution, and under Napoleon, bureaucracy was only the means of preparing the class rule of the bourgeoisie. Under the Restoration, under Louis Philippe and under the parliamentary republic, it was the instrument of the ruling class, however much it strove for power of its own.

      Only under the second Bonaparte does the state seem to have made itself completely independent. As against bourgeois society, the state machine has consolidated its position so thoroughly that the chief of the Society of December 10 suffices for its head, an adventurer blown in from abroad, elevated on the shield by a drunken soldiery, which he has bought with liquor and sausages, and which he must continually ply with sausage anew. Hence the downcast despair, the feeling of most dreadful humiliation and degradation that oppresses the breast of France and makes her catch her breath. She feels herself dishonoured.

      And yet the state power is not suspended in mid-air. Bonaparte represents a class, and the most numerous class of French society at that, the small peasants.

      Just as the Bourbons were the dynasty of large landed property and just as the Orleans were the dynasty o f money, so the Bonapartes are the dynasty of the peasants, that is, the mass of the French people. Not the Bonaparte who submitted to the bourgeois parliament, but the Bonaparte who dispersed it is the chosen of the peasantry. For three years the towns had succeeded in falsifying the meaning of the election of December 10 and in cheating the peasants out of the restoration of the Empire. The election of December 10, 1848, was consummated only by the coup d'état of December 2, 1851.

      The small peasants form a vast mass, the members of which live in similar conditions, but without entering into manifold relations with one another. Their mode of production isolates them from one another, instead of bringing them into mutual intercourse. The isolation is increased by France's bad means of communication and by the poverty of the peasants. Their field of production, the small holding, admits of no division of labour in its cultivation, no application of science and, therefore, no multiplicity of development, no diversity of talents, no wealth of social relationships. Each individual peasant family is almost self-sufficient; it itself directly produces the major part of its consumption and thus acquires its means of life more through exchange with nature than in intercourse with society. The small holding, the peasant and his family; alongside them another small holding, another peasant and another family. A few score of these make up a village, and a few score of villages make up a Department. In this way, the great mass of the French nation is formed by simple addition of homologous magnitudes, much as potatoes in a sack form a sackful of potatoes. In so far as millions of families live under economic conditions of existence that divide their mode of life, their interests and their culture from those of the other classes, and put them in hostile contrast to the latter, they form a class . In so far as there is merely a local interconnection among these small peasants, and the identity of their interests begets no unity, no national union and no political organisation, they do not form a class. They are consequently incapable of enforcing their class interest in their own name, whether through a parliament or through a convention. They cannot represent themselves, they must be represented. Their representative must at the same time appear as their master, as an authority over them, as an unlimited governmental power that protects them against the other classes and sends them the rain and the sunshine from above. The political influence of the small peasants, therefore, finds its final expression in the executive power subordinating society to itself.

      Historical tradition gave rise to the faith of the French peasants in the miracle that a man named Napoleon would bring all the glory back to them. And an individual was found who gives himself out as the man because he bears the name of Napoleon, in consequence of the Code Napoléon 4 which lays down that la recherché de la paternité est interdite.5 After being a vagabond for twenty years and after a series of grotesque adventures, the legend finds fulfillment and the man becomes Emperor of the French. The fixed idea of the nephew was realised, because it coincided with the fixed idea of the most numerous class of the French people.

     But, it may be objected, what about the peasant risings in half of France, the hounding of masses of peasants by the army, the mass incarceration and transportation o f the peasants?

      Since Louis XIV, France has experienced no similar persecution of the peasants "on account of demagogic intrigues."

      But let there be no misunderstanding. The Bonaparte dynasty represents not the revolutionary, but the conservative peasant; not the peasant that strikes out beyond the condition of his social existence, the small holding, but rather the peasant who wants to consolidate it; not the country folk who want to overthrow the old order through their own energies linked up with the towns, but on the contrary those who, in stupefied bondage to this old order, want to see themselves with their small holding saved and favoured by the ghost of the empire. It represents not the enlightenment, but the superstition of the peasant; not his judgment, but his prejudice; not his future, but his past; not his modern Cevennes, 6 but his modern Vendee.7

      The three years' rigorous rule of the parliamentary republic had freed a part of the French peasants from the Napoleonic illusion and had revolutionised them, even if only superficially, but the bourgoisie violently repressed them, as often as they set themselves in motion. Under the parliamentary republic the modern and the traditional consciousness of the French peasant contended for mastery. The contest proceeded in the form of an incessant struggle between the schoolmasters and the priests. The bourgeoisie struck down the schoolmasters. For the first time, the peasants made efforts to behave independently in the face of governmental activity. This was shown in the continual conflict between the mayors and the prefects. The bourgeoisie deposed the mayors. Finally, during the period of the parliamentary republic, the peasants of different localities rose against their own offspring, the army. The bourgeoisie punished them with states of siege and distraints on their goods. And this same bourgeoisie now cries out about the stupidity of the masses, the vile multitude, that has betrayed it to Bonaparte. It has itself forcibly strengthened the imperialism8 of the peasant class, it held fast to the conditions that form the birthplace of this peasant religion. The bourgeoisie, to be sure, is bound to fear the stupidity of the masses, as long as they remain conservative, and the insight of the masses, as soon as they become revolutionary.

      In the risings after the coup d'état, a part of the French peasants protested, arms in hand, against their own vote of December 10, 1848. The school they had gone through since 1848 had sharpened their wits. But they had made themselves over to the underworld of history; history held them to their word, and the majority was still so bound that in precisely the reddest Departments the peasant population voted openly for Bonaparte.9 In its view, the National Assembly had hindered his progress . He had now merely broken the fetters that the town had imposed on the will of the countryside. In some parts the peasants even entertained the grotesque notion of a Convention1 side by side with a Napoleon.

      After the first revolution had transformed the peasants from semi-villeins into freeholders, Napoleon confirmed and regulated the conditions on which they could exploit undisturbed the soil of France which had only just come into their possession and slake their youthful passion for property. But what is now causing the ruin of the French peasant is his dwarf holding itself, the division of the land, the form of property which Napoleon consolidated in France. It is precisely the material conditions which made the feudal peasant into a small peasant and Napoleon into an emperor. Two generations have sufficed to produce the inevitable result: progressive deterioration of agriculture, progressive indebtedness of the agriculturist. The "Napoleonic" form of property, which at the beginning of the nineteenth century was the condition for the liberation and enrichment of the French country folk, has developed in the course of this century as the law of their enslavement and pauperisation. And it is just this law which is the first of the "idées napoléoniennes" which the second Bonaparte has to uphold. If he still shares with the peasants the illusion that the cause of their ruin is to be sought not in this small holding property itself but outside it in the influence of secondary causes, then his experiments will burst like soap bubbles when they come into contact with the relations of production.

      The economic development of this small holding property has turned the relation of the peasants to the remaining classes of society completely upside down. Under Napoleon, the fragmentation of the land in the countryside supplemented free competition and the beginning of big industry in the towns. 2 This class was the ubiquitous protest against the landed aristocracy which had just been overthrown.

The roots that this small holding property struck in French soil deprived feudalism of all nutriment. Its landmarks formed the natural fortifications of the bourgeoisie against any coup de main on the part of its old overlords. But in the course of the nineteenth century the feudal lords were replaced by urban usurers; the feudal obligation that went with the land was replaced by the mortgage; aristocratic landed property was replaced by bourgeois capital. The small holding of the peasant is now only the pretext that allows the capitalist to draw profits, interest and rent from the soil, while leaving it to the tiller of the soil himself to see how he can extract his wages. The mortgage debt burdening the soil of France imposes on the French peasantry payment of an amount o f interest equal to the annual interest on the entire British national debt. Small-holding property, in this enslavement by capital to which its development inevitably pushes forward, has transformed the mass 'of the French nation into troglodytes. Sixteen million peasants (including women and children) dwell in hovels, a large number of which have but one opening, others only two and the most favoured only three. And windows are t o a house what the five senses are to the head. The bourgeois order, which at the beginning of the century set the state to stand guard over the newly arisen small holding and manured it with laurels, has become a vampire that sucks out its blood and marrow and throws them into the alchemistic cauldron of capital. The Code Napoléon is now nothing but a codex of distraints, forced sales and compulsory auctions. To the four million (including children, etc.) officially recognised paupers, vagabonds, criminals and prostitutes in France must be added five millions who hover on the margin o f existence and either have their haunts in the countryside itself or, with their rags and their children, continually desert the countryside for the towns and the towns for the countryside. The interests of the peasants, therefore, are no longer, as under Napoleon, in accord with, but in opposition to the interests of the bourgeoisie, to capital. Hence the peasants find their natural ally and leader in the urban proletariat, whose task is the overthrow of the bourgeois order. But strong and unlimited government-and this is the second "idées napoléoniennes" which the second Napoleon has to carry out-is called upon to defend by force this "material" order. This "material order" also serves as the catchword in all Bonaparte's proclamations against the rebellious peasants.

      Besides the mortgage which capital imposes on it, the small holding is burdened by taxes. Taxes are the source o f life for the bureaucracy, the army, the priests and the court, in short, for the whole apparatus o f the executive power. Strong government and heavy taxes are identical. By its very nature, small holding property forms a suitable basis for an all-powerful and innumerable bureaucracy. It creates a uniform level of relationships and persons over the who le surface of the land. Hence it also permits of uniform action from a supreme centre on all points of this uniform mass. It annihilates the aristocratic intermediate grades between the mass of the people and the state power. On all sides, therefore, it calls forth the direct interference of this state power and the intervention of its immediate organs. Finally, it produces an unemployed surplus population for which there i s no place either on the land or in the towns, and which accordingly reaches out for state offices as a sort of respectable alms, and provokes the creation of state posts .

By the new markets which he opened at the point of the bayonet, and by the plundering of the Continent, Napoleon repaid the compulsory taxes with interest. These taxes were a spur to the industry of the peasant, whereas now they rob his industry of its last sources of aid and complete his powerlessness to resist pauperism. And an enormous bureaucracy, well-dressed and well-fed, is the "idées napoléoniennes" which is most congenial of all to the second Bonaparte. How could it be otherwise, seeing that alongside the actual classes of society, he is forced to create an artificial caste, for which the maintenance of his regime becomes a bread-and-butter question? Accordingly, one of his first financial operations was the raising of officials' salaries to their old level again and the creation of new sinecures.

      Another "idées napoléoniennes" is the domination of the priests as a means of government. But if in its accord with society, in its dependence on natural forces and its subjection to the authority which protected it from above, the small holding that had newly come into being was naturally religious, the s mall holding that is ruined by debts, at odds with society and authority, and driven beyond its own limitations, naturally becomes irreligious . Heaven was quite a pleasing accessory to the narrow strip of land just won, more particularly as it makes the weather; it becomes an insult as soon as it is thrust forward as substitute for the small holding. The priest then appears as only the anointed bloodhound o f the earthly police-another "idées napoléoniennes" . On the next occasion, the expedition against Rome will take place in France itself, but in a sense opposite to that of M. de Montalembert.3

      Finally, the culminating point of the "idées napoléoniennes" is the preponderance of the army. The army was the point d'honneur of the peasants, it was they themselves transformed into heroes, defending their new possessions against the outer world, glorifying their recently won nationality, plundering and revolutionising the world. The uniform was their own state dress; war was their poetry; the small holding, extended and rounded off in imagination, was their fatherland, and patriotism the ideal form of the property sense. But the enemies against whom the French peasant has now to defend his property are not the Cossacks; they are the hussiers4 and the tax collectors. The small holding lies no longer in the so-called fatherland, but in the register of mortgages. The army itself is no longer the flower of the peasant youth; it is the swamp-flower of the peasant lumpenproletariat. It consists in large measure of remplaçants, of substitutes, just as the second Bonaparte is himself only a remplaçant, the substitute for Napoleon. It now performs its deeds of valour by hounding the peasants in masses like chamois, by discharging gendarme duties, and when the internal contradictions of his system chase the chief of the Society of December 10 over the French border, his army, after some acts of brigandage, will reap, not laurels, but thrashings.

      One sees: all idées napoléoniennesare the ideas of the undeveloped small holding in the freshness of its youth: for the small holding that has outlived its day they are an absurdity. They are only the hallucinations of its death struggle, words that are reduced to phrases, spirits reduced to ghosts. But the parody of imperialism was necessary to free the mass of the French nation from the weight of tradition and to work out in pure form the opposition between the state power and society. With the progressive undermining of this small holding property, the state structure erected upon it collapses. The state centralisation that modern society requires arises only on the ruins of the military-bureaucratic governmental machinery which was forged in opposition to feudalism.

French peasant relationships provide us with the answer to the riddle of the general elections of December 20 and 21, which bore the second Napoleon up Mount Sinai, not to receive laws, but to give them .

Manifestly, the bourgeoisie had now no choice but to elect Bonaparte. When the puritans at the Council of Constance complained of the dissolute lives of the popes and wailed about the necessity of moral reform, Cardinal Pierre d'Ai1ly thundered to them : "Only the devil in person can now save the Catholic Church, and you ask for angels. "In like manner, after the coup d'état, the French bourgeoisie cried: Only the chief of the Society of December 10 can now save bourgeois society! Only theft can now save property; only perjury, religion; only bastardy, the family; only disorder, order!,

      As the executive authority which has made itself an independent power, Bonaparte feels it to be his mission to safeguard "civil order." But the strength of this civil order lies in the middle class. He looks on himself, therefore, as the representative of the middle class and issues decrees in this sense. Nevertheless, he is somebody solely due to the fact that he has broken the political power of this middle class and daily breaks it anew. Consequently, he looks on himself as the adversary of the political and literary power of the middle class. But by protecting its material power, he generates its political power anew. The cause must accordingly be kept alive; but the effect, where it manifests itself, must be done away with. But this cannot pass off without slight confusions of cause and effect, since in their interaction both lose their distinguishing features. New decrees, that obliterate the border-line. At the same time, Bonaparte looks on himself as the representative of the peasants, and of the people in general, against the bourgeoisie, who wants to make the lower classes of the people happy within the frame of bourgeois society. New decrees, that cheat the "true socialists" of their statecraft in advance. But, above all, Bonaparte looks on himself as the chief of the Society of December 10, as the representative of the lumpenproletariat to which he himself, his entourage, his government and his army belong, and for which the prime consideration is to benefit itself and draw California lottery prizes from the state treasury. And he makes good his position as chief of the Society of December 10 with decrees, without decrees and despite decrees.

      This contradictory task of the man explains the contradictions of his government, the confused groping hither and thither which seeks now to win, now to humiliate first one class and then another and arrays all of them uniformly against him, whose practical uncertainty forms a highly comical contrast to the imperious categorical style of the government decrees, a style which is copied obsequiously from the Uncle.

      Industry and trade, hence the business affairs of the middle class, are to prosper in hot-house fashion under the strong government. Granting of innumerable railway concessions. But the Bonapartist lumpenproletariat is to enrich itself. Trickery with the railway concessions on the Bourse by those previously initiated. But no capital is forthcoming for the railways. Obligation of the Bank to make advances on railway shares. But, at the same time, the Bank is to be exploited for personal ends and therefore must be cajoled . Release of the Bank from the obligation to publish its report weekly. Leonine agreement5 of the Bank with the government. The people are to be given employment. Inauguration of public works. But the public works increase the obligations of the people in respect of taxes. Therefore, reduction of the taxes by an onslaught on the rentiers,6 by conversion of the five per cent bonds to four-and-a-half per cent. But, once more, the middle class must receive a sop. Therefore doubling of the wine tax for the people, who buy it en detail,7 and halving of the wine tax for the middle class, who drink it en gros.8 Dissolution of the actual workers' associations, but promises of miracles of association in the future. The peasants are to be helped. Mortgage banks, that expedite their getting into debt and accelerate the concentration of property. But these banks are to be used to make money out of the confiscated estates of the house of Orleans. No capitalist wants to agree to this condition, which is not in the decrees, and the mortgage bank remains a mere decree, etc., etc.

      Bonaparte would like to appear as the patriarchal benefactor of all classes. But he cannot give to one class without taking from another. Just as at the time of the Fronde it was said o f the Duke of Guise that he was the most obligeant man in France because he had turned all his possessions into his partisans' obligations to him, so Bonaparte would fain be the most obligeant man in France and turn all the property, all the labour of France into a personal obligation to himself. He would like to steal - the whole of France in order to be able to make a present of her to France or, rather, in order to be able to buy France anew with French money, for as the chief of the Society of December 10 he must needs buy what ought to belong to him. And all the state institutions, the Senate, the Council o f State, the legislative body, the Legion of Honour, the soldiers' medals, the wash-houses, the public works, the railways, the état major9 of the National Guard to the exclusion of privates, and the confiscated estates of the house of Orleans-all become parts of the institution of purchase. Every place in the army and in the government machine becomes a means for purchase. B ut the most important feature of this process, whereby France is taken in order to give to her, is the percentages that find their way to the head and the members of the Society of December 10 during the turnover. The witticism with which Countess L., the mistress of M. de Morny, characterised the confiscation of the Orleans estates: "C' est le premier vol de l'aigle,"1 is applicable to every flight of the eagle, which is more like a raven. He himself and his adherents call out to one another daily like that Italian Carthusian admonishing the miser who, with boastful display, counted up the goods on which he could yet live for years to come: "Tu fai canto sopra i beni, bisogna prima far il conto sopra gli anni."2 Lest they make a mistake in the years, they count the minutes . At the court, in the ministries, at the head of the administration and the army, a crowd of fellows pushes forward, of the best o f whom it can be said that no one knows whence he comes, a noisy, disreputable, rapacious Bohéme that dresses itself in gallooned coats with the same caricature of dignity as the high dignitaries of Soulouque. One can visualise clearly this upper stratum of the Society of December 10, if one reflects that Veron-Crevel3 is its preacher of morals and Granier de Cassagnac its thinker. When Guizot, at the time of his ministry, utilised this Granier on a hole-and-corner newspaper against the dynastic opposition, he used to boast of him with the quip: “C'est le roi des droles," "he is the king of buffoons." One would do wrong to recall the Regency of Louis XV in connection with Louis Bonaparte's court and clique. For "often alread, France has experienced a government of mistresses; but never before, a government of hommes entretenus."4

      Driven by the contradictory demands of his situation, and, at the same time, like a conjurer under the necessity of keeping the public gaze fixed on himself, as Napoleon's subsitute, by constant surprises, hence of executing a coup d'état en miniature every day, Bonaparte throws the entire bourgeois economy into confusion, lays hands on everything that seemed inviolable to the revolution of 1848, makes some tolerant of revolution, others desirous o f revolution, and produces actual anarchy in the name of order, while at the same time he divests the whole state machine of its halo, profanes it and makes it at once loathsome and ridiculous. The cult of the Holy Coat of Treves5 he duplicates at Paris in the cult of the Napoleonic imperial mantle. But if the imperial mantle finally falls on the shoulders of Louis Bonaparte, the iron statue of Napoleon will crash from the top of the Vendôme column.

                                       The Civil War In France

                                             KARL MARX

This, the last of Marx's great political pamphlets, was composed during the Paris Revolution of September, 1870-May, 1871, and read by Marx to the General Council of the International Working Men's Association on May 30, 1871, only two days after the last resistance of the Paris Commune's fighters was overcome. In addition to providing an immensely vivid and trenchant account of the Commune and its fate, the Address was a major contribution to Marxist theory of the state and of the revolutionary process itself from the political point of view. It treated the Paris Commune as the short-lived but momentous first example in history of a "dictatorship of the proletariat." In preparing the document for publication as a separate pamphlet on the twentieth anniversary of the Paris Commune in 1891, Engels included in the publication two shorter addresses by Marx on the Franco-Prussian War, in which the Paris Revolution had its origin. Parts III and IV of the pamphlet are reprinted here.

                                               Introduction

      I did not anticipate that I would be asked to prepare a new edition of the Address of the General Council of the International on The Civil War in France, and to write an introduction to it. Therefore I can only touch briefly here on the most important points.

      I am prefacing the longer work mentioned above by the two shorter Addresses of the General Council on the Franco-Prussian War. In the first place, because the second of these, which itself cannot be fully understood in full without the first, is referred to in The Civil War. But also because these two Addresses, likewise drafted by Marx, are, no less than The Civil War, outstanding examples of the author's remarkable gift, first proved in The Eighteenth Brumaire of Louis Bonaparte, for grasping clearly the character, the import and the necessary consequences of great historical events, at a time when these events are still in progress before our eyes or have only just taken place. And, finally, because today we in Germany are still having to endure the consequences which Marx predicted would follow from these events.

      Has that which was declared in the first Address not come to pass: that if Germany's defensive war against Louis Bonaparte degenerated into a war of conquest against the French people, all the misfortunes which befell Germany after the so-called wars of liberation1 would revive again with renewed intensity? Have we not had a further twenty years of Bismarck's rule, the Exceptional Law and Socialist-baiting taking the place of the prosecutions of demagogues, with the same arbitrary action of the police and with literally the same staggering interpretations of the law?

      And has not the prediction been proved to the letter, that the annexation of Alsace-Lorraine would "force France into the arms of Russia," and that after this annexation Germany must either become the avowed servant of Russia, or must, after some short respite, arm for a new war, and, moreover, "a race war against the combined Slavonic and Roman races"? Has not the annexation of the French provinces driven France into the arms of Russia? Has not Bismarck for fully twenty years vainly wooed the favour of the tsar, wooed it with services even more lowly than those which little Prussia, before it became the "first Power in Europe," was wont to lay at Holy Russia's feet? And is there not every day still hanging over our heads the Damocles' sword of war, on the first day of which all the chartered covenants of princes will be scattered like chaff; a war of which nothing is certain but the absolute uncertainty of its outcome; a race war which will subject the whole of Europe to devastation by fifteen or twenty million armed men, and which is not raging already only because even the strongest of the great military states shrinks before the absolute incalculability of its final result?

      All the more is it our duty to make again accessible to the German workers these brilliant proofs, now half-forgotten, of the farsightedness of international working-class policy in 1870.

      What is true of these two Addresses is also true of The Civil War in France. On May :z. 8, the last fighters of the Commune succumb bed to superior forces on the slopes of Belleville; and only two days later, on May 3 0, Marx read to the General Council the work in which the historical significance of the Paris Commune is delineated in short, powerful strokes, but with such trenchancy, and above all such truth as has never again been attained in all the mass of literature on this subject.

      Thanks to the economic and political development of France s ince 1 789, Paris has been placed for the last fifty years in such a position that no revolution could break out there without assuming a proletarian character, that is to say, without the proletariat, which had bought victory with its blood, advancing its own demands after victory. These demands were more or less unclear and even confused, corresponding to the state of development reached by the workers of Paris at the particular period, but in the last resort they all amounted to the abolition of the class antagonism between capitalists and workers. It is true that no one knew how this was to be brought about. But the demand itself, however indefinitely it still was couched, contained a threat to the existing order of society; the workers who put it forward were still armed; therefore, the disarming of the workers was the first commandment for the bourgeois, who were at the helm of the state. Hence, after every revolution won by the workers, a new struggle, ending with the defeat of the workers.

      This happened for the first time in 1848. The liberal bourgeois of the parliamentary opposition held banquets for securing a reform of the franchise, which was to ensure supremacy for their party. Forced more and more, in their struggle with the government, to appeal to the people, they had gradually to yield precedence to the radical and republican strata of the bourgeoisie and petty bourgeoisie. But behind these stood the revolutionary workers, and since 1830 these had acquired far more political independence than the bourgeois, and even the republicans, suspected. At the moment of the crisis between the government and the opposition, the workers begari street-fighting; Louis Philippe vanished, and with him the franchise reform; and in its place arose the republic, and indeed one which the victorious workers themselves designated as a "social" republic. No one, however, was clear as to what this social republic was to imply; not even the workers themselves. But they now had arms and were a power in the state. Therefore, as soon as the bourgeois republicans in control felt something like firm ground under their feet, their first aim was to disarm the workers. This took place by driving them into the insurrection of June 1848 by direct breach of faith, by open defiance and the attempt to banish the unemployed to a distant province. The government had taken care to have an overwhelming superiority of force. After five days' heroic struggle, the workers were defeated . And then followed a blood-bath among the defenceless prisoners, the like of which has not been seen since the days of the civil wars which ushered in the downfall of the Roman republic. It was the first time that the bourgeoisie showed to what insane cruelties of revenge it will be goaded the moment the proletariat dares to take its stand against the bourgeoisie as a separate class, with its own interests and demands. And yet 1848 was only child's play compared with the frenzy of the bourgeoisie in 1871.

      Punishment followed hard at heel. If the proletariat was not yet able to rule France, the bourgeoisie could no longer do so. At least not at that period, when the greater part of it was still monachically inclined, and it was divided into three dynastic parties and a fourth , republican party. Its internal dissensions allowed the adventurer Louis Bonaparte to take possession of all the commanding points-army, police, administrative machinery-and, on December 2, 1851, to explode the last stronghold of the bourgeoisie, the National Assembly. The Second Empire began-the exploitation of France by a gang of political and financial adventurers, but at the same time also an industrial development such as had never been possible under the narrow-minded and timorous system of Louis Philippe, with the exclusive domination of only a small section of the big bourgeois i.e. Louis Bonaparte took the political power from the capitalists under the pretext of protecting them, the bourgeois, from the workers, and on the other hand the workers from them; but in return his rule encouraged speculation and industrial activity -in a word, the upsurgence and enrichment o f the whole bourgeoisie to an extent hitherto unknown. To an even greater extent, it is true, corruption and mass thievery developed, clustering around the imperial court, and drawing their heavy percentages from this enrichment.

      But the Second Empire was the appeal to French chauvinism, was the demand for the restoration of the frontiers of the First Empire, which had been lost in 1814, or at least those of the First Republic. A French empire within the frontiers of the old monarchy and, in -fact, within the even more amputated frontiers of 1815-such a thing was impossible for any length of time. Hence the necessity for occasional wars and extensions of frontiers. But no extension of frontiers was so dazzling to the imagination of the French chauvinists as the extension to the German left bank of the Rhine. One square mile on the Rhine was more to them than ten in the Alps or anywhere else. Given the Second Empire, the demand for the restoration of the left bank of the Rhine, either all at once or piecemeal, was merely a question of time. The time came with the Austro-Prussian War of 1866; cheated of the anticipated "territorial compensation" by Bismarck and by his own over-cunning, hesitant policy, there was now nothing left for Napoleon but war, which broke out in 1870 and drove him first to Sedan, and thence to Wilhelmshöhe.2

      The necessary consequence was the Paris Revolution of September 4, 1870. The empire collapsed like a house of cards, and the republic was again proclaimed. But the enemy was standing at the gates; the armies of the empire were either hopelessly encircled at Metz or held captive in Germany. In this emergency the people allowed the Paris deputies to the former legislative body to constitute themselves into a "Government of National Defence." This was the more readily conceded, since, for the purposes of defence, all Parisians capable of bearing arms had enrolled in the National Guard and were armed, so that now the workers constituted a great majority. But very soon the antagonism between the almost completely bourgeois government and the armed proletariat broke into open conflict. On October 31, workers' battalions stormed the town hall and captured part of the membership of the government. Treachery, the government's direct breach of its undertakings, and the intervention of some petty-bourgeois battalions set them free again, and in order not to occasion the outbreak of civil war inside a city besieged by a foreign military power, the former government was left in office.

      At last, on January 28, 1871, starved Paris capitulated. But with honours unprecedented in the history of war. The forts were surrendered, the city wall stripped of guns, the weapons of the regiments of the line and of the Mobile Guard were handed over, and they themselves considered prisoners of war. But the National Guard kept its weapons and guns, and only entered into an armistice with the victors. And these did not dare enter Paris in triumph. They only dared to occupy a tiny corner of Paris, which, into the bargain, consisted partly o f public parks, and even this they only occupied for a few days! And during this time they, who had maintained their encirclement of Paris for 131 days, were themselves encircled by the armed workers of Paris, who kept a sharp watch that no "Prussian" should overstep the narrow bounds of the corner ceded to the foreign conqueror. Such was the respect which the Paris workers inspired in the army before which all the armies of the empire had laid down their arms; and the Prussian Junkers, who had come to take revenge at the home of the revolution, were compelled to stand by respectfully, and salute precisely this armed revolution !

      During the war the Paris workers had confined themselves to demanding the vigorous prosecution of the fight. But now, when peace had come after the capitulation of Paris, now Thiers, the new supreme head of the government, was compelled to realise that the rule of the propertied classes-big landowners and capitalists-was in constant danger so long as the workers of Paris had arms in their hands. His first action was an attempt to disarm them. On March 18, he sent troops of the line with orders to rob the National Guard of the artillery belonging to it, which had been constructed during the siege of Paris and had been paid for by public subscription. The attempt failed: Paris mobilised as one man for resistance, and war between Paris and the French Government sitting at Versailles was declared. On March 26 the Paris Commune was elected and on March 28 it was proclaimed. The Central Committee of the National Guard, which up to then had carried on the government, handed in its resignation to the Commune after it had first decreed the abolition of the scandalous Paris "Morality Police." On March 30 the Commune abolished conscription and the standing army, and declared the sole armed force to be the National Guard, in which all citizens capable of bearing arms were to be enrolled . It remitted all payments of rent for dwelling houses from October 1870 until April, the amounts already paid to be booked as future rent payments, and stopped all sales of articles pledged in the municipal loan office. On the same day the foreigners elected to the Commune were confirmed in office, because "the flag of the Commune is the flag of the World Republic." On April 1 it was decided that the highest salary to be received by any employee of the Commune, and therefore also by its members themselves, was not to exceed 6,000 francs (4, 800 marks). On the following day the Commune decreed the separation of the church from the state, and the abolition of all state payments for religious purposes as well as the transformation o f all church property into national property; as a result of which, on April 8, the exclusion from the schools of all religious symbols, pictures, dogmas, prayers-in a word, "of all that belongs to the sphere o f the individual's conscience"-was ordered and gradually put into effect. On the 5th, in reply to the shooting, day after day, of captured Commune fighters by the Versailles troops, a decree was issued for the imprisonment of hostages, but it was never carried into execution. On the 6th, the guillotine was brought out by the 137th battalion of the National Guard, and publicly burnt, amid great popular rejoicing. On the 12th, the Commune decided that the Victory Column on the Place Vendôme, which had been cast from captured guns by Napoleon after the war of 1809, should be demolished as a symbol of chauvinism and incitement to national hatred. This was carried out on May 16. On April 16 it ordered a statistical tabulation of factories which had been closed down by the manufacturers, and the working out of plans for the operation of these factories by the workers formerly employed in them, who were to be organised in co-operative societies, and also plans for the organisation of these co-operatives in one great union. On the 20th it abolished night work for bakers, and also the employment offices, which since the Second Empire had been run as a monopoly by creatures appointed by the police-labour exploiters of the first rank; these offices were transferred to the mayoralties of the twenty arrondissements of Paris. On April 30 it ordered the closing of the pawnshops, on the ground that they were a private exploitation of the workers, and were in contradiction with the right of the workers to their instruments of labour and to credit. On May 5 it ordered the razing of the Chapel of Atonement, which had been built in expiation of the execution of Louis XVI.

      Thus from March 18 onwards the class character of the Paris movement, which had previously been pushed into the background by the fight against the foreign invaders, emerged sharply and clearly. As almost only workers, or recognised representatives of the workers, sat in the Commune, its decisions bore a decidedly proletarian character. Either these decisions decreed reforms which the republican bourgeoisie had failed to pass solely out of cowardice, but which proveded a necessary basis for the free activity of the working class-such as the realisation of the principle that in relation to the state, religion is a purely private matter-or the Commune promulgated decrees which were in the direct interest of the working class and in part cut deeply into the old order of society. In a beleaguered city, however, it was possible to make at most a start in the realisation of all this . And from the beginning of May onwards all their energies were taken up by the fight against the armies assembled by the Versailles government in ever-growing numbers.

      On April 7 the Versailles troops had captured the Seine crossing at Neuilly, on the western front of Paris; on the other hand, in an attack on the southern front on the 11th they were repulsed with heavy losses by General Eudes. Paris was continually bombarded and, moreover, by the very people who had stigmatised as a sacrilege the bombardment of the same city by the Prussians. These same people now begged the Prussian government for the hasty return of the French soldiers taken prisoner at Sedan and Metz, in order that they might recapture Paris for them. From the beginning of May the gradual arrival of these troops gave the Versailles forces a decided superiority. This already became evident when, on April 23, Thiers broke off the negotiations for the exchange, proposed by the Commune, of the Archbishop of Paris and a whole number of other priests held as hostages in Paris, for only one man, Blanqui, who had twice been elected to the Commune but was a prisoner in Clairvaux. And even more from the changed language of Thiers; previously procrastinating and equivocal, he now suddenly became insolent, threatening, brutal. The Versailles forces took the redoubt of Moulin Saquet on the southern front, on May 3; on the 9th , Fort Issy, which had been completely reduced to ruins by gunfire; on the 14th, Fort Vanves. On the western front they advanced gradually, capturing the numerous villages and buildings which extended up to the city wall, until they reached the main defences; on the 21st, thanks to treachery and the carelessness of the National Guards stationed there, they succeeded in forcing their way into the city. The Prussians, who held the northern and eastern forts, allowed the Versailles troops to advance across the land north of the city, which was forbidden ground to them under the armistice, and thus to march forward, attacking on a wide front, which the Parisians naturally thought covered by the armistice, and therefore held only weakly. As a result of this, only a weak resistance was put up in the western half of Paris, in the luxury city proper; it grew stronger and more tenacious the nearer the incoming troops approached the eastern half, the working-class city proper. It was only after eight days' fighting that the last defenders of the Commune succumbed on the heights of Belleville and Menilmontant; and then the massacre of defenceless men, women and children, which had been raging all through the week on an increasing scale, reached its zenith. The breechloaders could no longer kill fast enough; the vanquished were shot down in hundreds by mitrailleuse3 fire. The "Wall of the Federals" at the Pere Lachaise cemetery, where the final mass murder was consummated, is still standing today, a mute but eloquent testimony to the frenzy of which the ruling class is capable as soon as the working class dares to stand up for its rights. Then, when the slaughter of them all proved to be impossible, came the mass arrests, the shooting of victims arbitrarily selected from the prisoners' ranks, and the removal of the rest to great camps where they awaited trial by courts-martial. The Prussian troops surrounding the northeastern half of Paris had orders not to allow any fugitives to pass; but the officers often shut their eyes when the soldiers paid more obedience to the dictates o f humanity than to those of the Supreme Command; particular honour is due to the Saxon army corps, which behaved very humanely and let through many who were obviously fighters for the Commune.

      If today, after twenty years, we look back at the activity and historical significance of the Paris Commune of 1871, we shall find it necessary to make a few additions to the account given in The Civil War in France.

      The members of the Commune were divided into a majority, the Blanquists, who had also been predominant in the Central Committee of the National Guard; and a minority, members of the International Working Men's Association, chiefly consisting of adherents of the Proudhon school of socialism. The great majority of the Blanquists were at that time Socialists only by revolutionary, proletarian instinct; only a few had attained greater clarity on principles, through Vaillant, who was familiar with German scientific socialism. It is therefore comprehensible that in the economic sphere much was left undone which, according to our view today, the Commune ought to have done. The hardest thing to understand is certainly the holy awe with which they remained standing respectfully outside the gates of the Bank of France. This was also a serious political mistake. The bank in the hands of the Communethis would have been worth more than ten thousand hostages. It would have meant the pressure of the whole of the French bourgeoisie on the Versailles government in favour of peace with the Commune. But what is still more wonderful is the correctness of much that nevertheless was done by the Commune, composed as it was of Blanquists and Proudhonists. Naturally, the Proudhonists were chiefly responsible for the economic decrees of the Commune, both for their praiseworthy and their unpraiseworthy aspects; as the Blanquists were for its political commissions and omissions. And in both cases the irony of history willed-as is usual when doctrinaires come to the helm-that both did the opposite of what the doctrines of their school prescribed.

      Proudhon, the Socialist of the small peasant and mastercraftsman, regarded association with positive hatred. He said of it that there was more bad than good in it; that it was by nature sterile, even harmful, because it was a fetter on the freedom of the worker; that it was a pure dogma, unproductive and burdensome, in conflict as much with the freedom of the worker as with economy of labour; that its disadvantages multiplied more swiftly than its advantages; that, as compared with it, competition, division of labour and private property were economic forces. Only in the exceptional cases-as Proudhon called them-of large-scale industry and large establishments, such as railways, was the association of workers in place. (See General Idea of the Revolution, 3th sketch.)

      By 1871, large-scale industry had already so much ceased to be an exceptional case even in Paris, the centre of artistic handicrafts, that by far the most important decree of the Commune instituted an organisation of large-scale industry and even of manufacture which was not only to be based on the association of the workers in each factory, but also to combine all these associations in one great union; in short, an organisation which, as Marx quite rightly says in The Civil War, must necessarily have led in the end to communism, that is to say, the direct opposite of the Proudhon doctrine. And, therefore, the Commune was the grave of the Proudhon school of socialism. Today this school has vanished from French working-class circles; here, among the Possibilists no less than among the "Marxists," Marx's theory now rules unchallenged. Only among the "radical" bourgeoisie are there still Proudhonists.

      The Blanquists fared no better. Brought up in the school of conspiracy, and held together by the strict discipline which went with it, they started out from the viewpoint that a relatively small number of resolute, well-organised men would be able, at a given favourable moment, not only to seize the helm of state, but also by a display of great, ruthless energy, to maintain power until they succeeded in sweeping the mass of the people into the revolution and ranging them round the small band of leaders. This involved, above all, the strictest, dictatorial centralisation of all power in the hands of the new revolutionary government. And what did the Commune, with its majority of these same Blanquists, actually do? In all its proclamations to the French in the provinces, it appealed to them to form a free federation of all French Communes with Paris, a national organisation which for the first time was really to be created by the nation itself. It was precisely the oppressing power of the former centralised government, army, political police, bureaucracy, which Napoleon had created in 1798 and which since then had been taken over by every new government as a welcome instrument and used against its opponents-it was precisely this power which was to fall everywhere, just as it had already fallen in Paris.

      From the very outset the Commune was compelled to recognize that the working class, once come to power, could not go on managing with the old state machine; that in order not to lose again its only just conquered supremacy, this working class must, on the one hand, do away with all the old repressive machinery previously used against it itself, and, on the other, safeguard itself against its own deputies and officials, by declaring them all, without exception, subject to recall at any moment. What had been the characteristic attribute of the former state? Society had created its own organs to look after its common interests, originally through simple division of labour. But these organs, at whose head was the state power, had in the course of time, in pursuance of their own special interests, transformed themselves from the servants of society into the masters of society. This can be seen, for example, not only in the hereditary monarchy, but equally so in the democratic republic. Nowhere do "politicians" form a more separate and powerful section of the nation than precisely in North America. "There, each of the two major parties which alternately succeed each other in power is itself in turn controlled by people who make a business of politics, who speculate on seats in the legislative assemblies of the Union as well as of the separate states, or who make a living by carrying on agitation for their party and on its victory are rewarded with positions. It is well known how the Americans have been trying for thirty years to shake off this yoke, which has become intolerable, and how in spite of it all they continue to sink ever deeper in this swamp of corruption. It is precisely in America that we see best how there takes place this process of the state power making itself independent in relation to society, whose mere instrument it was originally intended to be. Here there exists no dynasty; no nobility, no standing army, beyond the few men keeping watch on the Indians, no bureaucracy with permanent posts or the right to pensions. And nevertheless we find here two great gangs of political speculators, who alternately take possession of the state power and exploit it by the most corrupt means and for the most corrupt ends-and the nation is powerless against these two great cartels of politicians, who are ostensibly its servants, but in reality dominate and plunder it.

      Against this transformation of the state and the organs of the state from servants of society into masters of society-an inevitable trans formation in all previous states-the Commune made use of two infallible means . In the first place, it filled all posts-administrative, judicial and educational-by election on the basis of universal suffrage of all concerned, subject to the right of recall at any time by the same electors. And, in the second place, all officials, high or low, were paid only the wages received by other workers. The highest salary paid by the Commune to anyone was 6,000 francs. In this way an effective barrier to place-hunting and careerism was set up, even apart from the binding mandates to delegates to representative bodies which were added besides.

      This shattering of the former state power and its replacement by a new and truly democratic one is described in detail in the third section of The Civil War. But it was necessary to dwell briefly here once more on some of its features, because in Germany particularly the superstitious belief in the state has been carried over from philosophy into the general consciousness of the bourgeoisie and even of many workers. According to the philosophical conception, the state is the "realisation of the idea," or the Kingdom of God on earth, translated into philosophical terms, the sphere in which eternal truth and justice is or should be realised . And from this follows a superstitious reverence for the state and everything connected with it, which takes root the more readily since people are accustomed from child hood to imagine that the affairs and interests common to the whole of society could not be looked after otherwise than as they have been looked after in the past, that is, through the state and its lucratively positioned officials. And people think they have taken quite an extraordinarily bold step forward when they have rid themselves of belief in hereditary monarchy and swear by the democratic republic. In reality, however, the state is nothing but a machine for the oppression of one class by another, and indeed in the democratic republic no less than in the monarchy; and at best an evil inherited by the proletariat after its victorious struggle for class supremacy, whose worst sides the victorious proletariat, just like the Commune, cannot avoid having to lop off at once as much as possible until such time as a generation reared in new, free social conditions is able to throw the entire lumber of the state on the scrap heap.

      Of late, the Social-Democratic philistine has once more been filled with wholesome terror at the words: Dictatorship of the Proletariat. Well and good, gentlemen, do you want to know what this dictatorship looks like? Look at the Paris Commune. That was the Dictatorship of the Proletariat.

                                                                                 Friedrich Engels
London, on the twentieth anniversary of the Paris Commune, March 18, 1891

                                                    * * *

                                                     III

      On the dawn of the 18th of March, Paris arose to the thunderburst of "Vive la Commune!" What is the Commune, that sphinx so tantalising to the bourgeois mind?

      "The proletarians of Paris," said the Central Committee in its manifesto of the 18th March,"amidst the failures and treasons of the ruling classes, have understood that the hour has struck for them to save the situation by taking into their own hands the direction of public affairs . . . . They have understood that it is their imperious duty and their absolute right to render themselves masters of their own destinies, by seizing upon the governmental power." But the working class cannot simply lay hold of the ready-made state machinery, and wield it for its own purposes.

      The centralised State power, with its ubiquitous organs of standing army, police, bureaucracy, clergy, and judicature-organs wrought after the plan of a systematic and hierarchic division of labour,-originates from the days of absolute monarchy, serving nascent middle-class society as a mighty weapon in its struggles against feudalism. Still, its development remained clogged by all manner of mediaeval rubbish, seignorial rights, local privileges, municipal and guild monopolies and provincial constitutions. The gigantic broom of the French Revolution of the eighteenth century swept away all these relics of bygone times, thus clearing simultaneously the social soil of its last hindrances to the superstructure of the modern State edifice raised under the First Empire, itself the offspring of the coalition wars of old semi-feudal Europe against modern France. During the subsequent régimes the Government, placed under parliamentary control-that is, under the direct control of the propertied classes-became not only a hotbed of huge national debts and crushing taxes; with its irresistible allurements of place, pelf, and patronage, it became not only the bone of contention between the rival factions and adventurers of the ruling classes; but its political character changed simultaneously with the economic changes of society. At the same pace at which the progress of modern industry developed, widened, intensified the class antagonism between capital and labour, the State power assumed more and more the character of the national power of capital over labour, of a public force organised for social enslavement, of an engine of class despotism. After every revolution marking a progressive phase in the class struggle, the purely repressive character of the State power stands out in bolder and bolder relief. The Revolution of 1830, resulting in the transfer of Government from the landlords to the capitalists, transferred it from the more remote to the more direct antagonists of the working men. The bourgeois Republicans, who, in the name of the Revolution of February, took the State power, used it for the June massacres, in order to convince the working class that "social" republic meant the Republic ensuring their social subjection, and in order to convince the royalist bulk of the bourgeois and landlord class that they might safely leave the cares and emoluments of Government to the bourgeois "Republicans." However, after their one heroic exploit of June, the bourgeois Republicans had, from the front, to fall back to the rear of the "Party of Order"-a combination formed by all the rival fractions and factions of the appropriating class in their now openly declared antagonism to the producing classes. The proper form of their joint-stock Government was the Parliamentary Republic, with Louis Bonaparte for its President. Theirs was a régime of avowed class terrorism and deliberate insult toward the "vile multitude." If the Parliamentary Republic, as M. Thiers said, "divided them (the different fractions of the ruling class) least,"it opened an abyss between that class and the whole body of society outside their spare ranks. The restraints by which their own divisions had under former régime still checked the State power, were removed by their union; and in view of the threatening upheaval of the proletariat, they now used that State power mercilessly and ostentatiously as the national war-engine of capital against labour. In their uninterrupted crusade against the producing masses they were, however, bound not only to invest the executive with continually increased powers of repression, but at the same time to divest their own parliamentary stronghold-the National Assembly-one by one, of all its own means of defence against the Executive. The Executive, in the person of Louis Bonaparte, turned them out. The natural offspring of the "Party-of-Order" Republic was the Second Empire.

      The empire, with the coup d'état for its certificate of birth, universal suffrage for its sanction, and the sword for its sceptre, professed to rest upon the peasantry, the large mass of producers not directly involved in the struggle of capital and labour. It professed to save the working class by breaking down Parliamentarism, and, with it, the undisguised subserviency of Government to the propertied classes. It professed to save the propertied classes by upholding their economic supremacy over the working class; and, finally, it professed to unite all classes by reviving for all the chimera of national glory. In reality, it was the only form of government possible at a time when the bourgeoisie had already lost, and the working class had not yet acquired, the faculty of ruling the nation. It was acclaimed throughout the world as the saviour of society. Under its sway, bourgeois society, freed from political cares, attained a development unexpected even by itself. Its industry and commerce expanded to colossal dimensions; financial swindling celebrated cosmopolitan orgies; the misery of the masses was set off by a shameless display of gorgeous, meretricious and debased luxury. The State power, apparently soaring high above society, was at the same time itself the greatest scandal of that society and the very hotbed of all its corruptions. Its own rottenness, and the rottenness of the society it had saved, were laid bare by the bayonet of Prussia, herself eagerly bent upon transferring the supreme seat of that régime from Paris to Berlin. Imperialism is, at the same time, the most prostitute and the ultimate form of the State power which nascent middle- class society had commenced to elaborate as a means of its own emancipation from feudalism, and which full-grown bourgeois society had finally transformed into a means for the enslavement of labour by capital.

      The direct antithesis to the empire was the Commune. The cry of "social republic," with which the revolution of February was ushered in by the Paris proletariat, did but express a vague aspiration after a Republic that was not only to supersede the monarchical form of class-rule, but class-rule itself. The Commune was the positive form of that Republic.

      Paris, the central seat of the old governmental power, and, at the same time, the social stronghold of the French working class, had risen in arms against the attempt of Thiers, and the Rurals to restore and perpetuate that old governmental power bequeathed to them by the empire. Paris could resist only because, in consequence of the siege, it had got rid of the army, and replaced it by a National Guard, the bulk of which consisted of working men. This fact was now to be transformed into an institution. The first decree of the Commune, therefore, was the suppression of the standing army, and the substitution for it of the armed people.

      The Commune was formed of the municipal councillors, chosen by universal suffrage in the various wards of the town, responsible and revocable at short terms. The majority of its members were naturally working men, or acknowledged representatives of the working class. The Commune was to be a working, not a parliamentary, body, executive and legislative at the same time. Instead of continuing to be the agent of the Central Government, the police was at once stripped of its political attributes, and turned into the responsible and at all times revocable agent of the Commune. So were the officials of all other branches of the Administration. From the members of the Commune downwards, the public service had to be done at workmen's wages. The vested interests and the representation allowances of the high dignitaries of State disappeared along with the high dignitaries themselves. Public functions ceased to be the private property of the tools of the Central Government. Not only municipal administration, but the whole initiative hitherto exercised by the State was laid into the hands of the Commune.

      Having once got rid of the standing army and the police, the physical force elements of the old Government, the Commune was anxious to break the spiritual force of repression, the "parsonpower," by the disestablishment and disendowment of all churches as proprietary bodies. The priests were sent back to the recesses of private life, there to feed upon the alms of the faithful in imitationof their predecessors, the Apostles. The whole of the educational institutions were opened to the people gratuitously, and at the same time cleared of all interference of Church and State. Thus, not only was education made accessible to all, but science itself freed from the fetters which class prejudice and governmental force had imposed upon it.

      The judicial functionaries were to be divested of that sham independence which had but served to mask their abject subserviency to all succeeding governments to which, in turn, they had taken, and broken, the oaths of allegiance. Like the rest of public servants, magistrates and judges were to be elective, responsible, and revocable.

      The Paris Commune was, of course, to serve as a model to all the great industrial centres of France. The communal régime once established in Paris and the secondary centres, the old centralised Government would in the provinces, too, have to give way to the self-government of the producers. In a rough sketch of national organisation which the Commune had no time to develop, it states clearly that the Commune was to be the political form of even the smallest country hamlet, and that in the rural districts the standing army was to be replaced by a national militia, with an extremely short term of service. The rural communes of every district were to ad minister their common affairs by an assembly of delegates in the central town, and these district assemblies were again to send deputies to the National Delegation in Paris, each delegate to be at any time revocable and bound by the mandat impératif (formal instructions) of his constituents. The few but important functions which still would remain for a central government were not to be suppressed, as has been intentionally mis-stated, but were to be discharged by Communal, and therefore strictly responsible agents. The unity of the nation was not to be broken, but, on the contrary, to be organised by the Communal Constitution and to become a reality by the destruction of the State power which claimed to be the embodiment of that unity independent of, and superior to, the nation itself, from which it was but a parasitic excrescence. While the merely repressive organs of the old governmental power were to be amputated, its legitimate functions were to be wrested from an authority usurping pre-eminence over society itself, and restored to the responsible agents of society. Instead of deciding once in three or six years which member of the ruling class was to misrepresent the people in Parliament, universal suffrage was to serve the people, constituted in the Communes, as individual suffrage serves every other employer in the search for the workmen and managers in his business. And it is we11 known that companies, like individuals, in matters of real business generally know how to p u t the right man in the right place, and, if they for once make a mistake, to redress it promptly. On the other hand, nothing could be more foreign to the spirit o f the Commune that to supersede universal suffrage by hierarchic investiture.

      It is general1y the fate of completely new historical creations to be mistaken for the counterpart of older and even defunct forms of social life, to which they may bear a certain likeness. Thus, this new Commune, which breaks the modern State power, has been mistaken for a reproduction of the mediaeval Communes, which first preceded, and afterwards became the substratum of, that very State power. The Communal Constitution has been mistaken for an attempt to break up into a federation of sma11 States, as dreamt of by Montesquieu and the Girondins, that unity of great nations which, if originally brought about by political force, has now become a powerful coefficient of social production. The antagonism of the Commune against the State power has been mistaken for an exaggerated form of the ancient struggle against over-centralisation. Peculiar historical circumstances may have prevented the classical development, as in France, of the bourgeois form of government, and may have allowed, as in England, to complete the great central State organs by corrupt vestries, jobbing councillors, and ferocious poor-law guardians in the towns, and virtually hereditary magist rates in the counties. The Communal Constitution would have restored to the social body all the forces hitherto absorbed by the State parasite feeding upon, and clogging the free movement of, society. By this one act it would have initiated the regeneration of France. The provincial French middle class saw in the Commune an attempt to restore the sway their order had held over the country under Louis Philippe, and which, under Louis Napoleon, was supplanted by the pretended rule of the country over the towns. In reality, the Communal Constitution brought the rural producers under the intellectual lead of the central towns of their districts, and these secured to them, in the working men, the natural trustees of their interests. The very existence of the Commune involved, as a matter of course, local municipal liberty, but no longer as a check upon the, now superseded, State power. It could only enter into the head of a Bismarck, who, when not engaged on his intrigues of blood and iron, always likes to resume his old trade, so befitting his mental calibre, of contributor to Kladderadatsch ( the Berlin Punch ), it could only enter into such a head, to ascribe to the Paris Commune aspirations after that caricature of the old French municipal organisation of 1791, the Prussian municipal constitution which degrades the town governments to mere secondary wheels in the police-machinery of the Prussian State. The Commune made that catchword of bourgeois revolutions, cheap government, a reality, by destroying the two greatest sources of expenditure-the standing army and State functionarism. Its very existence presupposed the non-existence of monarchy, which, in Europe at least, is the normal incumbrance and indispensable cloak of class-rule. It supplied the Republic with the basis of really democratic institutions. But neither cheap Government nor the "true Republic" was its ultimate aim; they were its mere concomitants.

      The multiplicity of interpretations to which the Commune has been subjected, and the multiplicity of interests which construed it in their favour, show that it was a thoroughly expansive political form, while all previous forms of government had been emphatically repressive. Its true secret was this. It was essentially a working-class government, the produce of the struggle of the producing against the appropriating class, the political form at last discovered under which to work out the economic emancipation of labour.

      Except on this last condition, the Communal Constitution would have been an impossibility and a delusion. The political rule of the producer cannot coexist with the perpetuation of his social slavery. The Commune was therefore to serve as a lever for uprooting the economical foundations upon which rests the existence of classes, and therefore of class-rule. With labour emancipated, every man becomes a working man, and productive labour ceases to be a class attribute.

      It is a strange fact. In spite of all the tall talk and all the immense literature, for the last sixty years, about Emancipation of Labour, no sooner do the working men anywhere take the subject into their own hands with a will, than uprises at once all the apologetic phraseology of the mouthpieces of present society with its two poles of Capital and Wages Slavery ( the landlord now is but the sleeping partner of the capitalist ), as if capitalist society was still in its purest state of virgin innocence, with its antagonisms still undeveloped, with its delusions still unexploded, with its prostitute realities not yet laid bare. The Commune, they exclaim, intends to abolish property, the basis of all civilisation! Yes, gentlemen, the Commune intended to abolish that class-property which makes the labour of the many the wealth of the few. It aimed at the expropriation of the expropriators. It wanted to make individual property a truth by transforming the means of production, land and capital, now chiefly the means of enslaving and exploiting labour, into mere instruments of free and associated labour.-But this is Communism, "impossible" Communism! Why, those members of the ruling classes who are intelligent enough to perceive the impossibility of continuing the present system-and they are many-have become the obtrusive and full-mouthed apostles of co-operative production. If co-operative production is not to remain a sham and a snare; if it is to supersede the Capitalist system; if united co-operative societies are to regulate national production upon a common plan, thus taking it under their own control, and putting an end to the constant anarchy and periodical convulsions which are the fatality of Capitalist production-what else, gentlemen, would it be but Communism, "possible" Communism?

      The working class did not expect miracles from the Commune. They have no ready-made utopias to introduce par décret du people. They know that in order to work out their own emancipation, and along with it that higher form to which present society is irresistibly tending by its own economical agencies, they will have to pass through long struggles, through a series of historic processes, transforming circumstances and men. They have no ideals to realise, but to set free the elements of the new society with which old collapsing bourgeois society itself is pregnant. In the full consciousness of their historic mission, and with the heroic resolve to act up to it, the working class can afford to smile at the coarse invective of the gentlemen's gentlemen with the pen and inkhorn , and at the didactic patronage of well-wishing bourgeois-doctrinaires, pouring forth their ignorant platitudes and sectarian crotchets in the oracular tone of scientific infallibility.

      When the Paris Commune took the management of the revolution in its own hands; when plain working men for the first time dared to infringe upon the Governmental privilege of their "natural superiors," and, under circumstances of u nexampled difficulty, performed their work modestly, conscientiously, and efficiently, performed it at salaries the highest of which barely amounted to one-fifth of what, according to high scientific authority,4 is the minimum required for a secretary to a certain metropolitan school board,-the old world writhed in convulsions of rage at the sight of the Red Flag, the symbol of the Republic of Labour, floating over the Hôtel de Ville.

      And yet, this was the first revolution in which the working class was openly acknowledged a s the only class capable o f social initiative, even by the great bulk of the Paris middle class-shopkeepers, tradesmen, merchants-the wealthy capitalists alone excepted. The Commune had saved them by a sagacious settlement of that ever-recurring cause of dispute among the middle classes themselves-the debtor and creditor accounts.5 The same portion of the middle class, after they had assisted in putting down the working men' s insurrection of June, 1848, had been at once unceremoniously sacrificed to their creditors by the then Constituent Assembly. But this was not their only motive for now rallying round the working class. They felt that there was but one alternative-the Commune, or the Empire-under whatever name it might reappear. The Empire had ruined them economically by the havoc it made of public wealth, by the wholesale financial swindling it fostered, by the props it lent to the artificially accelerated centralisation of capital, and the concomitant expropriation of their own ranks. It had suppressed them politically, it had shocked them morally by its orgies, it had insulted their Voltairianism by handing over the education of their children to the fréres Ignorantins, it had revolted their national feeling as Frenchmen by precipitating them headlong into a war which left only one equivalent for the ruins it made-the disappearance of the Empire. In fact, after the exodus from Paris of the high Bonapartist and capitalist bohème, the true middle-class Party of Order came out in the shape of the "Union Rèpublicaine," enrolling themselves under the colours of the Commune and defending it against the wilful misconstruction of Thiers. Whether the gratitude of this great body of the middle class will stand the present severe trial, time must show.

      The Commune was perfectly right in telling the peasants that "its victory was their only hope." Of all the lies hatched at Versailles and re-echoed by the glorious European penny-a-liner, one of the most tremendous was that the Rurals represented the French peasantry. Think only of the love of the French peasant for the men to whom, after 1815, he had to pay the milliard of indemnity. In the eyes of the French peasant, the very existence of a great landed proprietor is in itself an encroachment on his conquests of 1789. The bourgeois, in 1848, had burdened his plot of land with the additional tax of forty-five cents in the franc; but then he did so in the name of the revolution; while now he had fomented a civil war against the revolution, to shift on to the peasant's shoulders the chief load of the five milliards of indemnity to be paid to the Prussian. The Commune, on the other hand, in one of its first proclamations, declared that the true originators of the war would be made to pay its cost. The Commune would have delivered the peasant of the blood tax,-would have given him a cheap government,-transformed his present blood-suckers, the notary, advocate, executor, and other judicial vampires, into salaried communal agents, elected by, and responsible to, himself. It would have freed him of the tyranny of the garde champêtre, the gendarme, and the prefect; would have put enlightenment by the schoolmaster in the place of stultification by the priest. And the French peasant is, above all, a man of reckoning. He would find it extremely reasonable that the pay of the priest, instead of being extorted by the taxgatherer, should only depend upon the spontaneous action of the parishioners' religious instincts. Such were the great immediate boons which the rule of the Commune-and that rule alone-held out to the French peasantry. It is, therefore, quite superfluous here to expatiate upon the more complicated but vital problems which the Commune alone was able, and at the same time compelled, to solve in favour of the peasant, viz., the hypothecary debt, lying like an incubus upon his parcel of soil, the prolétariat foncier ( the rural proletariat ), daily growing upon it, and his expropriation from it enforced, at a more and more rapid rate, by the very development of modern agriculture and the competition of capitalist farming.

      The French peasant had elected Louis Bonaparte president of the Republic; but the Party of Order created the Empire. What the French peasant really wants he commenced to show in 1849 and 1850, by opposing his maire to the Governmen t's prefect, his schoolmaster to the Government's priest, and himself to the Government's gendarme. All the laws made by the Party of Order in January and February, 1850" were avowed measures of repression against the peasant. The peasant was a Bonapartist, because the great Revolution, with all its benefits to him, was, in his eyes, personified in Napoleon. This delusion, rapid ly breaking down under the Second Empire (and in its very nature hostile to the Rurals ), this prejudice of the past, how could it have withstood the appeal of the Commune to the living interests and urgent wants of the peasantry?

      The Rurals-this was, in fact, their chief apprehension-knew that three months' free communication of Communal Paris with the provinces would bring about a general rising o f the peasants, and hence their anxiety to establish a police blockade around Paris, so as to stop the spread of the rinderpest.

      If the Commune was thus the true representative of all the healthy elements of French' society, and therefore the truly national Government, it was, at the same time, as a working men's Government, as the bold champion of the emancipation of labour, emphatically international. Within sight of the Prussian army, that had annexed to Germany two French provinces, the Commune annexed to France the working people all over the world.

      The Second Empire had been the jubilee o f cosmopolitan blacklegism, the rakes of all countries rushing in at its call for a share in its orgies and in the plunder of the French people. Even at this moment the right hand of Thiers is Ganesco, the foul Wallachian, and his left hand is Markovsky, the Russian spy, The Commune admitted all foreigners to the honour of dying for an immortal cause. Between the foreign war lost by their treason, and the civil war fomented by their conspiracy with the foreign invader, the bourgeoisie had found the time to display their patriotism by organizing police-hunts upon the Germans in France. The Commune made a German working man its Minister of Labour. Thiers, the bourgeoisie, the Second Empire, had continually deluded Poland by loud professions of sympathy, while in reality betraying her to, and doing the dirty work of, Russia. The Commune honoured the heroic sons of Poland by placing them at the head of the defenders of Paris. And, to broadly mark the new era of history it was conscious of initiating, under the eyes of the conquering Prussians, on the one side, and of the Bonapartist army, led by Bonapartist generals, on the other, the Commune pulled down that colossal symbol of martial glory, the Vendôme column.

      The great social measure of the Commune was its own working existence. Its special measures could but betoken the tendency of a government of the people by the people. Such were the abolition of the nightwork of journeymen bakers; the prohibition, under penalty, of the employers' practice to reduce wages by levying upon their work-people fines under manifold pretexts,-a process in which the employer combines in his own person the parts of legislator, judge, and executor, and filches the money to boot. Another measure of this class was the surrender, to associations of workmen, under reserve of compensation, of all closed workshops and factories, no matter whether the respective capitalists had absconded or preferred to strike work.

      The financial measures of the Commune, remarkable for their sagacity and moderation, could only be such as were compatible with the state of a beseiged town. Considering the colossal robberies committed upon the city of Paris by the great financial companies and contractors, under the protection of Haussmann,6 the Commune would have had an incomparably better title to confiscate their property than Louis Napoleon had against the Orleans family. The Hohenzollern and the English oligarchs, who both have derived a good deal of their estates from Church plunder, were, of course, greatly shocked at the Commune clearing but 8,000 f. out of secularisation.

      While the Versailles Government, as soon as it had recovered some spirit and strength, used the most violent means against the Commune; while it put down the free expression of opinion all over France, even to the forbidding of meetings of delegates from the large towns;' while it subjected Versailles and the rest of France to an espionage far surpassing that of the Second Empire; while it burned by its gendarme inquisitors all papers printed at Paris, and sifted all correspondence from and to Paris; while in the National Assembly the most timid attempts to put in a word for Paris were howled down in a manner unknown even to the Chambre introuvable of 1816; with the savage warfare of Versailles outside, and its attempts at corruption and conspiracy inside Paris-would the Commune not have shamefully betrayed its trust by affecting to keep up all the decencies and appearances of liberalism as in a time of profound peace? Had the Government of the Commune been akin to that of M. Thiers, there would have been no more occasion to suppress Party-of-Order papers at Paris than there was to suppress Communal papers at Versailles.

      It was irritating indeed to the Rurals that at the very same time they declared the return to the church to be the only means of salvation for France, the infidel Commune unearthed the peculiar mysteries of the Picpus nunnery, and of the Church of Saint Laurent. It was a satire upon M. Thiers that, while he showered grand crosses upon the Bonapartist generals in acknowledgement of their mastery in losing battles, signing capitulations, and turning cigarettes at Wilhelmshöhe, the Commune dismissed and arrested its generals whenever they were suspected of neglecting their duties. The explusion from, and arrest by, the Commune of one of its members who had slipped in under a false name, and had undergone at Lyons six days' imprisonment for simple bankruptcy, was it not a deliberate insult hurled a t the forger, Jules Favre, then still the foreign minister of France, still selling France to Bismarck, and still dictating his orders to that paragon Government of Belgium? But indeed the Commune did not pretend to infallibility, the invariable attribute of all governments of the old stamp. It published its doings and sayings, it initiated the public into all its shortcomings.

      In every revolution there intrude, at the side of its true agents, men of a different stamp; some of them survivors of and devotees to past revolutions, without insight into the present movement, but preserving popular influence by their known honesty and courage, or by the sheer force of tradition; others mere bawlers, who, by dint of repeating year after year the same set of stereotyped declamations against the Government of the day, have sneaked into the reputation of revolutionists of the first water. After the 18th of March, some such men did also turn up, and in some cases contrived to play pre-eminent parts. As far as their power went, they hampered the real action of the working class, exactly as men of that sort have hampered the full development of every previous revolution. They are an unavoidable evil: with time they are shaken off; but time was not allowed to the Commune.

      Wonderful, indeed, was the change the Commune had wrought in Paris! No longer any trace of the meretricious Paris of the Second Empire. No longer was Paris the rendezvous of British landlords, Irish absentees, American ex-slaveholders and shoddy men, Russian ex-serf-owners, and Wallachian boyards. No more corpses at the morgue, no nocturnal burglaries, scarcely any robberies; in fact, for the first time since the days of February, 1848, the streets of Paris were safe, and that without any police of any kind . "We," said a member o f the Commune, "hear no longer of assassination, theft and personal assault; it seems indeed as if the police had dragged along with it to Versailles all its Conservative friends." The cocottes had refound the scent o f their protectors-the absconding men of family, religion, and, above all, of property. In their stead, the real women of Paris showed again at the surface-heroic, noble, and devoted, like the women of antiquity. Working, thinking, fighting, bleeding Paris-almost forgetful, in its incubation of a new society, of the cannibals at its gates-radiant in the enthusiasm of its historic intiative!

      Opposed to this new world at Paris, behold the old world at Versailles- that assembly of the ghouls of all defunct régimes, Legitimists and Orleanists, eager to feed upon the carcass of the nation,-with a tail of antediluvian Republicans, sanctioning, by their presence in the Asssembly, the slaveholders' rebellion, relying for the maintenance of their Parliamentary Republic upon the vanity of the senile mountebank at its head, and caricaturing 1789 by holding their ghastly meetings in the Jeu de Paume.7 There it was, this Assembly, the representative of everything dead in France, propped up to the semblance of life by nothing but the swords of the generals of Louis Bonaparte. Paris all truth, Versailles all lie; and that lie vented through the mouth of Thiers.

      Thiers tells a deputation of the mayors of the Seine-et-Oise,"You may rely upon my word, which I have never broken!" He tells the Assembly itself that "it was the most freely elected and most Liberal Assembly France ever possessed"; he tells his motley soldiery that it was "the admiration of the world, and the finest army France ever possessed"; he tells the provinces that the bombardment of Paris by him was a myth: " If some cannonshots have been fired, i t is not the deed of the army of Versailles, but of some insurgents trying to make believe that they are fighting, while they dare not show their faces." He again tells the provinces that "the artillery of Versailles does not bombard Paris, but only cannonades it." He tells the Archbishop of Paris that the pretended executions and reprisals (!) attributed to the Versailles troops were all moonshine. He tells Paris that he was only anxious "to free it from the hideous tyrants who oppress it," and that, in fact, the Paris of the Commune was "but a handful of criminals."

      The Paris o f M. Thiers was not the real Paris of the "vile multitude," but a phantom Paris, the Paris of the francs-fileurs 8 the Paris of the Boulevards, male and female-the rich, the capitalist, the gilded, the idle Paris, now thronging with its lackeys, its black- legs, its literary bohême, and its cocottes at Versailles, Saint-Denis, Rueil, and Saint-Germain; considering the civil war but an agreeable diversion, eyeing the battle going on H1rough telescopes, counting the rounds of cannon, and swearing by their own honour and that of their prostitutes, that the performance was far better got up than it used to be a t the Porte St. Martin. The men who fell were really dead; the cries of the wounded were cries in good earnest; and, besides, the whole thing was so intensely historical.

      This is the Paris of M. Thiers, as the emigration of Coblenz was the France of M. de Calonne.

                                                     IV

      The first attempt of the slaveholders' conspiracy to put down Paris by getting the Prussians to occupy it, was frustrated by Bismarck's refusal. The second attempt, that of the 1 8th of March, ended in the rout of the army and the flight to Versailles of the Government, which ordered the whole administration to break up and follow in its track. By the semblance of peace-negotiations with
Paris, Thiers found the time to prepare for war against it. But where to find an army? The remnants of the line regiments were weak in number and unsafe in character. His urgent appeal to the provinces to succour Versailles, by their National Guards and volunteers, met with a flat refusal. Brittany alone furnished a handful of Chouans fighting under a white flag, every one of them wearing on
his breast the heart o f Jesus in white cloth, and shouting "Vive le Roil" ( Long live the King! ) Thiers was, therefore, compelled to collect, in hot haste, a motley crew, composed of sailors, marines, Pontifical Zouaves, Valentin's gendarmes, and Pietri's sergents-deville and mouchards. This army, however, would have been ridiculously ineffective without the instalments of imperalist war-prisoners, which Bismarck granted in numbers just sufficient to keep the civil war a-going, and keep the Versailles Government in abject dependence on Prussia. During the war itself, the Versailles police had to look after the Versailles army, while the gendarmes had to drag it on by exposing themselves at all posts of danger. The forts which fell were not taken, but bought. The heroism of the Federals convinced Thiers that the resistance of Paris was not to be broken by his own strategic genius and the bayonets at his disposal.

      Meanwhile, his relations with the provinces became more and more difficult. Not one single address of approval came in to gladden Thiers and his Rurals. Quite the contrary. Deputations and addresses demanding, in a tone anything but respectful, conciliation with Paris on the basis of the unequivocal recognition of the Republic, the acknowledgement of the Communal liberties, and the dissolution of the National Assembly, whose mandate was extinct; poured in from all sides, and in such numbers that Dufaure, Thiers' Minister of Justice, in his circular of April 23 to the public prosecutors, commanded them to treat "the cry of conciliation" as a crime! In regard, however, of the hopeless prospect held out by his campaign, Thiers resolved to shift his tactics by ordering, all over the country, municipal elections to take place on the 30th of April, on the basis o f the new municipal law dictated by himself to the National Assembly. What with the intrigues of his prefects, what with police intimidation, he felt quite sanguine of imparting, by the verdict of the provinces, to the National Assembly that moral power it had never possessed, and of getting at last from the provinces the physical force required for the conquest of Paris.

      His banditti-warfare against Paris, exalted in his own bulletins, and the attempts of his ministers at the establishment, throughout France, of a reign of terror, Thiers was from the beginning anxious to accompany with a little by-play of conciliation, which had to serve more than one purpose. It was to dupe the provinces, to inveiglethe middle-class element in Paris, and, above all, to afford the professed Republicans in the National Assembly the opportunity of hiding their treason against Paris behind their faith in Thiers. On the 21st of March, when still without an army, he had declared to the Assembly: "Come what may, I will not send an army to Paris." On the 27th March he rose again: "I have found the Republic an accomplished fact, and I am firmly resolved to maintain it." In reality, he put down the revolution at Lyons and Marseilles9 in the name of the Republic, while the roars of his Rurals drowned the very mention of its name at Versailles. After this exploit, he toned down the "accomplished fact" into a hypothetical fact. The Orleans princes, whom he had cautiously warned off Bordeaux, were now, in flagrant breach of the law, permitted to intrigue at Dreux. The concessions held out by Thiers in his interminable interviews with the delegates from Paris and the provinces, although constantly varied in tone and colour, according to time and circumstances, did in fact never come to more than the prospective restriction of revenge to the "handful of criminals implicated in the murder of Lecomte and Clement Thomas," on the well-understood premise that Paris and France were unreservedly to accept M. Thiers himself as the best of possible Republics, as he, in 1830; had done with Louis Philippe. Even these concessions he not only took care to render doubtful by the official comments put upon them in the Assembly through his Ministers. He had his Dufaure to act. Dufaure, this old Orleanist lawyer, had always been the justiciary of the state of siege, as now in 1871, under Thiers, so in 1839 under Louis Philippe, and in 1849 under Louis Bonaparte's presidency. While out of office he made a fortune by pleading for the Paris capitalists, and made political capital by pleading against the laws he had himself originated. He now hurried through the National Assembly not only a set of repressive laws which were, after the fall of Paris, to extirpate the last remnants of Republican liberty in France; he foreshadowed the fate of Paris by abridging the, for him, too slow procedure of courts-martial, and by a new-fangled, Draconic code of deportation. The Revolution of 1848, abolishing the penalty of death for political crimes, has replaced it by deportation. Louis Bonaparte did not dare, at least not in theory, to re-establish the régime of the guillotine. The Rural Assembly, not yet bold enough even to hint that the Parisians were not rebels, but assassins, had therefore to confine its prospective vengeance against Paris to Dufaure's new code of deportation. Under all these circumstances Thiers himself could not have gone on with his comedy of conciliation, had it not, as he intended it to do, drawn forth shrieks of rage from the Rurals, whose ruminating mind did neither understand the play, nor its necessities of hypocrisy, tergiversation, and procrastination.

      In sight of the impending municipal elections of the 30th April, Thiers enacted one of his great conciliation scenes on the 27th April. Amidst a flood of sentimental rhetoric, he exclaimed from the tribune of the Assembly: "There exists no conspiracy against the Republic but that of Paris, which compels us to shed French blood. I repeat it again and again. Let those impious arms fall from the hands which hold them, and chastisement will be arrested at once by an act of peace excluding only the small number of criminals." To the violent interruption of the Rurals he replied: "Gentlemen, tell me, I implore you, am I wrong? Do you really regret that I could have stated the truth that the criminals are only a handful? Is it not fortunate in the midst of our misfortunes that those who have been capable to shed the blood of Clement Thomas and General Lecomte are but rare exceptions?"

      France, however, turned a deaf ear to what Thiers flattered himself to be a parliamentary siren's song. Out of 700,000 municipal councillors returned by the 35,000 communes still left to France, the united Legitimists, Orleanists and Bonapartists did not carry 8,000. The supplementary elections which followed were still more decidedly hostile. Thus, instead of getting from the provinces the Badly-needed physical force, the National Assembly lost even its last claim to moral force, that of being the expression of the universal suffrage of the country. To complete the discomfiture, the newlychosen municipal councils of all the cities of France openly threatened the usurping Assembly at Versailles with a counter Assembly at Bordeaux.

      Then the long-expected moment of decisive action had at last come for Bismarck. He peremptorily summoned Thiers to send to Frankfort plenipotentiaries for the definitive settlement of peace. In humble obedience to the call of his master, Thiers hastened to depatch his trusty Jules Favre, backed by Pouyer-Quertier. PouyerQuertier, an "eminent" Rouen cotton-spinner, a fervent and even servile partisan of the Second Empire, had never found any fault with it save its commercial treaty with England, prejudicial to his own shop-interest. Hardly installed at Bordeaux as Thiers' Minister of Finance, he denounced that "unholy" treaty, hinted at its near abrogation, and had even the effrontery to try, although in vain (having counted without Bismarck), the immediate enforcement of he old protective duties against Alsace, where, he said, no previous international treaties stood in the way. This man, who considered counter revolution as a means to put down wages at Rouen, and the surrender of French provinces as a means to bring up the price of is wares in France, was he not the one predestined to be picked out by Thiers as the helpmate of Jules Favre in his last and crowning treason?

      On the arrival at Frankfort of this exquisite pair of plenipotentiaries, bully Bismarck at once met them with the imperious alternative: Either the restoration of the Empire, or the unconditional acceptance of my own peace terms! These terms included a shortening of the intervals in which the war indemnity was to be paid and the continued occupation of the Paris forts by Prussian troops until Bismarck should feel satisfied with the state of things in France; Prussia thus being recognised as the supreme arbiter in internal French politics! In return for this he offered to let loose, for the extermination of Paris, the captive Bonapartist army, and to lend them the direct assistance of Emperor William's troops. He pledged his good faith by making payment of the first installment of the indemnity dependent on the "pacification" of Paris. Such a bait was, of course, eagerly swallowed by Thiers and his plenipotentiaries. They signed the treaty of peace on the 10th of May, and had it endorsed by the Versailles Assembly on the 18th. In the interval between the conclusion of peace and the arrival of the Bonapartist prisoners, Thiers felt the more bound to resume his comedy of conciliation, as his Republican tools stood in sore need of a pretext for blinking their eyes at the preparations for the carnage of Paris. As late as the 8th of May he replied to a deputation of middle-class conciliators: "Whenever the insurgents will make up their minds for capitulation, the gates of Paris shall be flung wide open during a week for all except the murderers of Generals Clement Thomas and Lecomte."

      A few days afterwards, when violently interpellated on these promises by the Rurals, he refused to enter into any explanations; not, however, without giving them this significant hint. "I tell you there are impatient men amongst you, men who are in too great a hurry. They must have another eight days; at the end of these eight days there will be no more danger, and the task will be proportionate to their courage and to their capacities." As soon as MacMahon was able to assure him that he could shortly enter Paris, Thiers declared to the Assemblv that "he would enter Paris with the laws in his hands, and demand a full expiation from the wretches who had sacrificed the lives of soldiers and destroyed public monuments." As the moment of decision drew near he said-to the Assembly, "I shall be pitiless!"-to Paris, that it was doomed; and to his Bonapartist banditti, that they had State licence to wreak vengeance upon Paris to their hearts' content. At last, when treachery had opened the gates of Paris to General Douay, on the 21st of May, Thiers, on the 22nd, revealed to the Rurals the “goal" of his conciliation comedy, which they had so obstinately persisted in not understanding. "I told you a few days ago that we were approaching our goal; today I come to tell you the goal is reached. The victory of order, justice and civilisation is at last won!"

      So it was. The civilisation and justice of bourgeois order comes out in its lurid light whenever the slaves and drudges of that order rise against their masters. Then this civilisation and justice stand forth as undisguised savagery and lawless revenge. Each new crisis in the class struggle between the appropriator and the producer brings out this fact more glaringly. Even the atrocities of the bourgeois in June, 1848, vanish before the ineffable infamy of 1871. The self-sacrificing heroism with which the population of Paris-men, women and children-fought for eight days after the entrance of the Versaillese, reflects as much the grandeur of their cause, as the infernal deeds of the soldiery reflect the innate spirit of that civilisation of which they are the mercenary vindicators. A glorious civilisation, indeed, the great problem of which is how to get rid of the heaps of corpses it made after the battle was over!

      To find a parallel for the conduct of Thiers and his blood-hounds we must go back to the times of Sulla and the two Triumvirates of Rome. The same wholesale slaughter in cold blood; the same disregard, in massacre, of age and sex; the same system of torturing prisoners; the same proscriptions, but this time of a whole class; the same savage hunt after concealed leaders, lest one might escape; the same denunciations of political and private enemies; the same indifference for the butchery of entire strangers to the feud. There is but this difference, that the Romans had no mitrailleuses for the despatch, in the lump, of the proscribed, and that they had not "the law in their hands," nor on their lips the cry of "civilisation."

      And after those horrors, look upon the other, still more hideous, face of that bourgeois civilisation as described by its own press!

      "With stray shots," writes the Paris correspondent of a London Tory paper, "still ringing in the distance, and untended wounded wretches dying amid the tombstones of Père la Chaise-with 6,000 terror-stricken insurgents wandering in an agony of despair in the labyrinth of the catacombs, and wretches hurried through the streets to be shot down in scores by the mitrailleuse-it is revolting to see the cafés filled with the votaries of absinthe , billiards , and dominoes; female profligacy perambulating the boulevards, and the sound of revelry disturbing the night from the cabinets particuliers of fashionable restaurants." M. Edouard Herve writes in the Journal de Paris, a Versaillist journal suppressed by the Commune: "The way in which the population of Paris (!) manifested its satisfaction yesterday was rather more than frivolous, and we fear it will grow worse as time progresses. Paris has now a fête day appearance, which is sadly out of place; and, unless we are to be called the Parisiens de la decadence, this sort of thing must come to an end." And then he quotes the passage from Tacitus : "Yet, on the morrow of that horrible struggle, even before it was completely over, Romedegraded and corrupt-began once more to wallow in the voluptuous slough which was destroying its body and polluting its soul-alibi proelia et vulnera; alibi balnea popinaeque ( here fights and wounds, there baths and restaurants )." M. Herve only forgets to say that the "population of Paris" he speaks of is but the population of the Paris of M. Thiers-the francs-fileurs returning in throngs from
Versailles, Saint-Denis, Rueil and Saint-Germain-the Paris of the "Decline."

      In all its bloody triumphs over the self-sacrificing champions of a new and better society, that nefarious civilisation, based upon thezenslavement of labour, drowns the moans of its victims in a hue-and-cry of calumny, reverberated by a worldwide echo. The serene working men's Paris of the Commune is suddenly changed into a pandemonium by the bloodhounds of "order." And what does this tremendous change prove to the bourgeois mind of all countries? Why, that the Commune has conspired against civilisation! The Paris people die enthusiastically for the Commune in numbers unequalled in any battle known to history. What does that prove? Why, that the Commune was not the people's own government but the usurpation of a handful of criminals! The women of Paris joyfully give up their lives at the barricades and on the place of execution. What does this prove? Why, that the demon of the Commune has changed them into Megaeras and Hecates! The moderation of the Commune during two months of undisputed sway is equalled only by the heroism of its defence. What does that prove? Why, that for months the Commune carefully hid, under a mask of moderation and humanity, the blood-thirstiness of its fiendish instincts, to be let loose in the hour of its agony!

      The working men's Paris, in the act of its heroic self-holocaust, involved in its flames buildings and monuments. "'While tearing to pieces the living body of the proletariat, its rulers must no longer expect to return triumphantly into the intact architecture of their abodes. The Government of Versailles cries, "Incendiarism!" and whispers this cue to all its agents, down to the remotest hamlet, to hunt up its enemies everywhere as suspect of professional incendiarism. The bourgeoisie of the whole world, which looks complacently upon the wholesale massacre after the battle, is convulsed by horror at the desecration o f brick and mortar !

      When governments give state-licences to their navies to "kill, burn and destroy," is that a licence for incendiarism? When the British troops wantonly set fire to the Capitol at Washington and to the summer palace of the Chinese Emperor, was that incendiarism? When the Prussians, not for military reasons, but out of the mere spite of revenge, burned down, by the help of petroleum, towns like Chateaudun and innumerable villages, was that incendiarism? When Thiers, during six weeks, bombarded Paris, under the pretext that he wanted to set fire to those houses only in which there were people, was that incendiarism?-In war, fire is an arm as legitimate as any. Buildings held by the enemy are shelled to set them on fire. If their defenders have to retire, they themselves light the flames to prevent the attack from making use of the buildings. To be burnt down has always been the inevitable fate of all buildings situated in the front of battle of all the regular armies of the world. But in the war of the enslaved against their enslavers, the only• justifiable war in history, this is by no means to hold good! The Commune used fire strictly as a means of defence. They used it to stop up to the Versailles troops those long, straight avenues which Haussmann had expressly opened to artillery-fire; they used it to cover their retreat, in the same way as the Versaillese, in their advance, used their shells which destroyed at least as many buildings as the fire of the Commune. It is a matter of dispute, even now, which buildings were set fire to by the defence, and which by the attack. And the defence resorted to fire only then, when the Versaillese troops had already commenced their wholesale murdering of prisoners.-Besides, the Commune had, long before, given full public notice that, if driven to extremities, they would bury themselves under the ruins of Paris, and make Paris a second Moscow, as the Government of Defence, but only as a cloak for its treason, had promised to do. For this purpose Trochu had found them the petroleum. The Commune knew that its opponents cared nothing for the lives of the Paris people, but cared much for their own Paris buildings. And Thiers, on the other hand, had given them notice that he would be implacable in his vengeance. No sooner had he got his army ready on one side, and the Prussians shutting up the trap on the other, than he proclaimed: "I shall be pitiless! The expiation will be complete, and justice will be stern!" If the acts o f the Paris working men were vandalism, it was the vandalism of defence in despair, not the vandalism of triumph, like that which the Christians perpetrated upon the really priceless art treasures of heathen antiquity; and even that vandalism has been justified by the historian as an unavoidable and comparatively trifling concomitant to the titanic struggle between a new society arising and an old one breaking down. It was still less the vandalism of Haussmann, razing historic Paris to make place for the Paris of the sightseer!

      But the execution by the Commune of the sixty-four hostages, with the Archbishop of Paris at their head! The bourgeoisie and its army in June, 1848, re-established a custom which had long disappeared from the practice of war-the shooting of their defenceless prisoners. This brutal custom has since been more or less strictly adhered to by the suppressors of all popular commotions in Europe and India; thus proving that it constitutes a real "progress of civilisation!" On the other hand, the Prussians, in France, had re-established the practice of taking hostages-innocent men, who, with their lives, were to answer to them for the acts of others. When Thiers, as we have seen, from the very beginning of the conflict, enforced the humane practice of shooting down the Communal prisoners, the Commune, to protect their lives, was obliged to resort to the Prussian practice of securing hostages. The lives of the hostages had been forfeited over and over again by the continued shooting of prisoners on the part of the Versaillese. How could they be spared any longer after the carnage with which MacMahon's praetorians celebrated their entrance into Paris? Was even the last check upon the unscrupulous ferocity of bourgeois governments the taking of hostages-to be made a mere sham of? The real murderer of Archbishop Darboy is Thiers. The Commune again and again had offered to exchange the archbishop, and ever so many priests in the bargain, against the single Blanqui, then in the hands of Thiers. Thiers obstinately refused. He knew that with Blanqui he would give to the Commune a head; while the archbishop would serve his purpose best in the shape of a corpse. Thiers acted upon the precedent of Cavaignac. How, in June, 1848, did not Cavaignac and his men of order raise shouts of horror by stigmatising the insurgents as the assassins of Archbishop Affre! They knew perfectly well that the archbishop had been shot by the soldiers of order. M. Jacquemet, the archbishop's vicar-general, present on the spot, had immediately afterwards handed them in his evidence to that effect.

      All this chorus o f calumny, which the Party of Order never fail, in their orgies of blood, to raise against their victims, only proves that the bourgeois of our days considers himself the legitimate successor to the baron of old, who thought every weapon in his own hand fair against the plebeian, while in the hands of the plebeian a weapon of any kind constituted in itself a crime.

      The conspiracy of the ruling class to break down the Revolution by a civil war carried on under the patronage of the foreign invader-a conspiracy which we have traced from the very 4th of September down to the entrance of MacMahon 's praetorians through the gate of St. Cloud-culminated in the carnage of Paris. Bismarck gloats over the ruins o f Paris, in which he saw perhaps the first instalment of that general destruction of great cities he had prayed for when still a simple Rural in the Prussian Chambre introuvable of 1849. He gloats over the cadavers of the Paris proletariat. For him this is not only the extermination of revolution, but the extinction of France, now decapitated in reality, and by the French Government itself. With the shallowness characteristic of all successful statesmen, he sees but the surface of this tremendous historic event. Whenever before has history exhibited the spectacle of a conqueror crowning his victory by turning into, not only the gendarme, but the hired bravo of the conquered Government? There existed• no war between Prussia and the Commune of Paris. On the contrary, the Commune had accepted the peace preliminaries, and Prussia had announced her neutrality. Prussia was, therefore, no belligerent. She acted the part of a bravo, a cowardly bravo, because incurring no danger; a hired bravo, because stipulating beforehand the payment of her blood-money of 500 millions on the fan of Paris. And thus, at last, came out the true character of the war, ordained by Providence as a chastisement of godless and debauched France by pious and moral Germany! And this unparalled breach of the law of nations, even as understood by the old-world lawyers, instead of arousing the "civilised" Governments of Europe to declare the felonious Prussian Government, the mere tool of the St. Petersburg Cabinet, an outlaw amongst nations, only incites them to consider whether the few victims who escape the double cordon around Paris are not to be given up to the hangman at Versailles!

      That after the most tremendous war of modern times, the conquering and the conquered hosts should fraternise for the common massacre of the proletariat-this unparalleled event does indicate, not, as Bismarck thinks, the final repression of a new society upheaving, but the crumbling into dust of bourgeois society. The highest heroic effort of which old society is still capable is national war; and this is now proved to be a mere governmental humbug, intended to defer the struggle of classes, and to be thrown aside as soon as that class struggle bursts out into civil war. Class rule is no longer able to disguise itself in a national uniform; the national Governments are one as against the proletariat!

      After Whit-Sunday, 1871, there can be neither peace nor truce possible between the working men of France and the appropriators of their produce. The iron hand of a mercenary soldiery may keep for a time both classes tied down in common oppression. But the battle must break out again and again in ever-growing dimensions, and there can be no doubt as to who will be the victor in the end,-the appropriating few, or the immense working majority. And the French working class is only the advanced guard of the modern proletariat.

      While the European governments thus testify, before Paris, to the international character of class-rule, they cry down the International Working Men's Association-the international counter-organisation of labour against the cosmopolitan conspiracy of capital -as the head fountain of all these disasters. Thiers denounced it as the despot of labour, pretending to be its liberator. Picard ordered those abroad should be cut off; Count jaubert, Thiers' mummified accomplice of 1835, declares it the great problem of all civilized that all communications between the French Internationals and governments to weed it out. The Rurals roar against it, and the whole European press joins the chorus. An honourable French writer, completely foreign to our Association, speaks as follows: "The members of the Central Committee of the National Guard, as well as the greater part of the members of the Commune, are the most active, intelligent, and energetic minds of the International Working Men's Association; men who are thoroughly honest, sincere, intelligent, devoted, pure, and fanatical in the good sense of the word. "The police-tinged bourgeois mind naturally figures to itself the International Working Men's Association as acting in the manner of a secret conspiracy, its central body ordering, from time to time, explosions in different countries. Our Association is, in fact, nothing but the international bond between the most advanced working men in the various countries of the civilised world. Whenever, in whatever shape, and under whatever conditions the class struggle obtains any consistency, it is but natural that members of our Association should stand in the foreground. The soil out of which it grows is modern society itself. It cannot be stamped out by any amount of carnage. To stamp it out, the Governments would have to stamp out the despotism of capital over labour-the condition of their own parasitical existence.

      Working men's Paris, with its Commune, will be for ever celebrated as the glorious harbinger of a new society. Its martyrs are enshrined in the great heart of the working class. Its exterminators history has already nailed to that eternal pillory from which all the prayers of their priests will not avail to redeem them.

                                      On Imperialism in India

                                             KARL MARX

Marx's way of analyzing the problems of an Asian society under European imperial rule is reflected in these two articles which he wrote in English for The New York Daily Tribune and which were printed in its issues of June 25 and August 8, 1853. Of special interest in the analysis is the conception he entertained of Oriental despotism as an antique form of class society with a ruling bureaucracy based on large-scale irrigation works. We may note, too, his assumption that it was the fate of non-Western societies like that of India to go the way of bourgeois development as seen in modern Europe.

                                     The British Rule in India

                                                                       London, Friday, June 10, 1853

      Hindostan is an Italy of Asiatic dimensions, the Himalayas for the Alps, the Plains of Bengal for the Plains of Lombardy, the Deccan for the Appenines, and the Isle of Ceylon for the Island of Sicily. The same rich variety in the products of the soil, and the same dismemberment in the political configuration. Just as Italy has, from time to time, been compressed by the conqueror's sword into different national masses, so do we find Hindostan, when not under the pressure of the Mohammedan, or the Mogul, or the Briton, dissolved into as many independent and conflicting States as it numbered towns, or even villages. Yet, in a social point of view, Hindostan is not the Italy, but the Ireland of the East. And this strange combination of Italy and of Ireland, of a world of voluptuousness and of a world of woes, is anticipated in the ancient traditions of the religion of Hindostan. That religion is at once a religion of sensualist exuberance, and a religion of self-torturing asceticism; a religion of the Lingam and of the Juggernaut; the religion of the Monk, and of the Bayadere.

      I share not the opinion of those who believe in a golden age of Hindostan, without recurring, however, like Sir Charles Wood, for the confirmation of my view, to the authority of Khuli-Khan. But take, for example, the times of Aurung-Zebe; or the epoch, when the Mogul appeared in the North, and the Portuguese in the South; or the age of Mohammedan invasion, and of the Heptarchy1 in Southern India; or, if you will, go still more back to antiquity, take the mythological chronology of the Brahmin himself, who places the commencement of Indian misery in an epoch even more remote than the Christian creation of the world.

      There cannot, however, remain any doubt but that the misery inflicted by the British on Hindostan is of an essentially different and infinitely more intensive kind than all Hindostan had to suffer before. I do not allude to European despotism, planted upon Asiatic despotism, by the British East India Company,2 forming a more monstrous combination than any of the divine monsters startling us in the temple of Salsette.3 This is no distinctive feature of British colonial rule, but only an imitation of the Dutch, and so much so that in order to characterise the working of the British East India Company, it is sufficient to literally repeat what Sir Stamford Raffles, the English Governor of Java, said of the old Dutch East India Company:

      "The Dutch Company, actuated solely by the spirit of gain, and viewing their subjects with less regard or consideration than a West India planter formerly viewed a gang upon his estate, because the latter had paid the purchase money of human property, which the other had not, employed all the existing machinery of despotism to squeeze from the people their utmost mite of contribution, the last dregs of their labour, and thus aggravated the evils of a capricious and semi-barbarous Government, by working it with all the practiced ingenuity of politicians, and all the monopolising selfishness of traders."

      All the civil wars, invasions, revolutions, conquests, famines, strangely complex, rapid and destructive as the successive action in Hindostan may appear, did not go deeper than its surface. England has broken down the entire framework of Indian society, without any symptoms of reconstitution yet appearing. This loss of his old world, with no gain of a new one, imparts a particular kind of melancholy to the present misery of the Hindoo, and separates Hindostan, ruled by Britain, from all its ancient traditions, and from the whole of its past history.

      There have been in Asia, generally, from immemorial times, but three departments of Government: that of Finance, or the plunder of the interior; that of War, or the plunder of the exterior; and, finally, the department of Public Works. Climate and territorial conditions, especially the vast tracts of desert, extending from the Sahara, through Arabia, Persia, India and Tartary, to the most elevated Asiatic highlands, constituted artificial irrigation by canals and waterworks the basis of Oriental agriculture. As in Egypt and India, inundations are used for fertilising the soil of Mesopotamia, Persia, etc.; advantage is taken of a high level for feeding irrigative canals. This prime necessity of an economical and common use of water, Which, in the Occident, drove private enterprise to voluntary association, as in Flanders and Italy, necessitated, in the Orient where civilisation was too low and the territorial extent too vast to call into life voluntary association, the interference of the centralising power of government. Hence an economical function devolved upon all Asiatic Governments the function of providing public works. This artificial fertilisation of the soil , dependent on a Central Government, and immediately decaying with the neglect of irrigation and drainage, explains the otherwise strange fact that we now find whole territories barren and desert that were once brilliantly cultivated, as Palmyra, Petra, the ruins in Yemen, and large provinces of Egypt, Persia and Hindostan; it also explains how a single war of devastation has been able to depopulate a country for centuries, and to strip it of all its civilisation.

      Now, the British in East India accepted from their predecessors the department of finance and of war, but they have neglected entirely that of public works. Hence the deterioration of an agriculture which is not capable of being conducted on the British principle of free competition, of laissez-faire and laissez-aller. But in Asiatic empires we are quite accustomed to see agriculture deteriorating under one government and reviving again under some other government. There the harvests correspond to good or bad government, as they change in Europe with good or bad seasons. Thus the oppression and neglect of agriculture, bad as it is, could not be looked upon as the final blow dealt to Indian society by the British intruder, had it not been attended by a circumstance of quite different importance, a novelty in the annals of the whole Asiatic world. However changing the political aspect of India's past must appear, its social condition has remained unaltered since its remotest antiquity, until the first decennium of the 19th century. The hand-loom and the spinning-wheel, producing their regular myriads of spinners and weavers, were the pivots of the structure of that society. From immemorial times, Europe received the admirable textures of Indian labour, sending in return for them her precious metals, and furnishing thereby his material to the goldsmith, that indispensable member of Indian society, whose love of finery is so great that even the lowest class, those who go about nearly naked, have commonly a pair of golden ear-rings and a gold ornament of some kind hung round their necks. Rings on the fingers and toes have also been common. Women as well as children frequently wore massive bracelets and anklets of gold or silver, and statuettes of divinities in gold and silver were met with in the households. It was the British intruder who broke up the Indian hand-loom and destroyed the spinning wheel. England began with driving the Indian cottons from the European market; it then introduced twist into Hindostan and in the end inundated the very mother country of cotton with cottons. From 1818 to 1836 the export of twist from Great Britain to India rose in the proportion of 1 to 5,200. In 1824 the export of British muslins to India hardly amounted to 1,000,000 yards while in 1837 it surpassed 64,000,000 yards. But at the same time the population of Dacca decreased from 150,000 inhabitants to 20,000. This decline of Indian towns celebrated for their fabrics was by no means the worst consequence. British steam and science uprooted, over the whole surface of Hindostan, the union between agricultural and manufacturing industry.

      These two circumstances-the Hindoo, on the one hand, leaving, like all Oriental peoples, to the central government the care of the great public works, the prime condition of his agriculture and commerce, dispersed, on the other hand over the surface of the country, and agglomerated in small centres by the domestic union of agricultural and manufacturing pursuits-these two circumstances had brought about, since the remotest times, a social system of particular features-the so-called village system, which gave to each of these small unions their independent organisation and distinct life. The peculiar character of this system may be judged from the following description, contained in an old official report of the British House of Commons on Indian affairs:

      "A village, geographically considered, is a tract of country comprising some hundred or thousand acres of arable and waste lands; politically viewed it resembles a corporation or township. Its proper establishment of officers and servants consists of the following descriptions: the potail, or head inhabitant, who has generally the superintendence of the affairs of the village, settles the disputes of the inhabitants, attends to the police, and performs the duty of collecting the revenue within his village, a duty which his personal influence and minute acquaintance with the situation and concerns of the people render him the best qualified for this charge. The kurnum keeps the accounts of cultivation, and registers everything connected with it. The Tallier and the totie, the duty of the former of which consists in gaining information of crimes and offences, and in escorting and protecting persons travelling from one village to another; the province of the latter appearing to be more immediately confined to the village, consisting, among other duties, in guarding the crops and assisting in measuring them. The boundary man, who preserves the limits of the village, or gives evidence respecting them in cases of dispute. The Superintendent of Tanks and Watercourses distributes the water for the purposes of agriculture. The Brahmin, who performs the village worship. The schoolmaster, who is seen teaching the children in a village to read and write in the sand. The calendar-Brahmin, or astrologer, etc. These officers and servants generally constitute the establishment of a village; but in some parts of the country it is of less extent; some of the duties and functions above described being united in the same person; in others it exceeds the above-named number of individuals. Under this simple form of municipal government, the inhabitants of the country have lived from time immemorial. The boundaries of the villages have been but seldom altered; and though the villages themselves have been sometimes injured, and even desolated by war, famine or disease, the same name, the same limits, the same interests, and even the same families, have continued for ages. The inhabitants gave themselves no trouble about the breaking up and divisions of kingdoms; while the village remains entire, they care not to what power it is transferred, or to what sovereign it devolves; its internal economy remains unchanged. The potail is still the head inhabitant, and still acts as the petty judge or magistrate, and collector or tentor of the village."

      These small stereotype forms of social organism have been to the greater part dissolved, and are disappearing, not so much through the brutal interference of the British tax-gatherer and the British soldier, as to the working of English steam and English free trade. Those family-communities were based on domestic industry, in that peculiar combination of hand-weaving, hand-spinning and hand-tilling agriculture which gave them self-supporting power. English interference having placed the spinner in Lancashire and the weaver in Bengal, or sweeping away both Hindoo spinner and weaver, dissolved these small •semi-barbarian, semi-civilised communities, by blowing up their economical basis, and thus produced the greatest, and, to speak the truth, the only social revolution ever heard of in Asia.

      Now, sickening as it must be to human feeling to witness those myriads of industrious patriarchal and inoffensive social organizations disorganised and dissolved into their units, thrown into a sea of woes, and their individual members losing at the same time their ancient form of civilisation, and their hereditary means of subsistence, we must not forget that these idyllic village communities, inoffensive though they may appear, had always been the solid foundation of Oriental despotism, that they restrained the human mind within the smallest possible compass, making it the unresisting tool of superstition, enslaving it beneath traditional rules, depriving it of all grandeur and historical energies. We must not forget the barbarian egotism which, concentrating on some miserable patch of land, had quietly witnessed the ruin of empires, the perpetration of unspeakable cruelties, the massacre of the population of large towns, with no other consideration bestowed upon them than on natural events, itself the helpless prey of any aggressor who deigned to notice it at all. We must not forget that this undignified, stagnatory, and vegetative life, that this passive sort of existence evoked on the other part, in contradistinction, wild, aimless, unbounded forces of destruction and rendered murder itself a religious rite in Hindostan. We must not forget that these little communities were contaminated by distinctions of caste and by slavery, that they subjugated man to external circumstances instead of elevating man to be the sovereign of circumstances, that they transformed a self-developing social state into never changing natural destiny, and thus brought about a brutalising worship of nature, exhibiting its degradation in the fact that man, the sovereign of nature, fell down on his knees in adoration of Hanuman, the monkey, and Sabbala, the cow.

      England, it is true, in causing a social revolution in Hindostan, was actuated only by the vilest interests, and was stupid in her manner of enforcing them. But that is not the question. The question is, can mankind fulfill its destiny without a fundamental revolution in the social state of Asia? If not, whatever may have been the crimes of England she was the unconscious tool of history in bringing about that revolution.

      Then, whatever bitterness the spectacle of the crumbling of an ancient world may have for our personal feelings, we have the right, in point of history, to exclaim with Goethe:

                                     "SolIte diese Qual uns quälen,
                                     Da sie unsre Lust vermehrt,
                                    Hat nicht Myriaden Seelen
                                  Timur's Heerschaft aufgezehrt?"4

                          The Future Results of British Rule in India

                                                                  London, Friday, July 22, 1853

      How came it that English supremacy was established in India? The paramount power of the Great Mogul was broken by the Mogul Viceroys. The power of the Viceroys was broken by the Mahrattas.5 The power of the Mahrattas was broken by the Afghans, and while all were struggling against all, the Briton rushed in and was enabled to subdue them all. A country not only divided between Mohammedan and Hindoo, but between tribe and tribe, between caste and caste; a society whose framework was based on a sort of equilibrium, resulting from a general repulsion and constitutional exclusiveness between all its members. Such a country and such a society, where they not the predestined prey of conquest? If we knew nothing of the past history of Hindostan, would there not be the one great and incontestable fact, that even at this moment India is held in English thraldom by an Indian army maintained at the cost of India? India, then, could not escape the fate of being conquered, and the whole of her past history, if it be anything, is the history of the successive conquests she has undergone. Indian society has no history at all, at least no known history. What we call its historv, is but the historv of the successive intruders who founded their empires on the passive basis of that unresisting and unchanging society. The question, therefore, is not whether the English had a right to conquer India, but whether we are to prefer India conquered by the Turk, by the Persian, by the Russian, to India conquered by the Briton.

      England has to fulfill a double mission in India: one destructive, the other regenerating-the annihilation of old Asiatic society, and the laying of the material foundations of Western society in Asia.

     Arabs, Turks, Tartars, Moguls, who had successively overrun India, soon became Hindooised, the barbarian conquerors being, by an eternal law of history, conquered themselves by the superior civilization of their subjects. The British were the first conquerors superior, and therefore, inaccessible to Hindoo civilisation. They destroyed it by breaking up the native communities, by uprooting the native industry, and by levelling all that was great and elevated in the native society. The historic pages of their rule in India report hardly anything beyond that destruction. The work of regeneration hardly transpires through a heap of ruins. Nevertheless it has begun.

     The political unity of India, more consolidated, and extending farther than it ever did under the Great Moguls, was the first condition of its regeneration. That unity, imposed by the British sword, will now be strengthened and perpetuated by the electric telegraph. The native army, organised and trained by the British drill-sergeant, was the sine qua non of Indian self-emancipation, and of India ceasing to be the prey of the first foreign intruder. The free press, introduced for the first time into Asiatic society, and managed principally by the common offspring of Hindoo and Europeans, is a new and powerful agent of reconstruction. The Zemindarsand Ryotwar6 themselves, a bominable as they are, involve two distinct forms of private property in land-the great desideratum of Asiatic society. From the Indian natives, reluctantly and sparingly educated at Calcutta, under English superintendence, a fresh class is springing up, endowed with the requirements for government and imbued with European science. Steam has brought India into regular and rapid communication with Europe, has connected its chief ports with those of the whole south-eastern ocean, and has revindicated it from the isolated position which was the prime law of its stagnation. The day is not far distant when, by a combination of railways and steam vessels, the distance between England and India, measured by time, will be shortened to eight days, and when that once fabulous country will thus be actually annexed to the Western world.

      The ruling classes of Great Britain have had, till now, but an accidental, transitory and exceptional interest in the progress of India. The aristocracy wanted to conquer it, the moneyocracy to plunder it, and the millocracy to undersell it. But now the tables are turned. The millocracy have discovered that the transformation of India into a reproductive country has become of vital importance to them, and that, to that end, it is necessary, above all, to gift her with means of irrigation and of internal communication. They intend now drawing a net of railways over India. And they will do it. The results must be inappreciable.

      It is notorious that the productive powers of India are paralysed by the utter want of means for conveying and exchanging its various produce. Nowhere, more than in India, do we meet with social destitution in the midst of natural plenty, for want of the means of exchange. It was proved before a Committee of the British House of Commons, which sat in 1848, that "when grain was selling from 6s. to 8s. a quarter at Kandeish, it was sold at 64s. to 70s. at Poonah, where the people were dying in the streets of famine, without the possibility of gaining supplies from Kandeish, because the clay-roads were impracticable."

      The introduction of railways may be easily made to subserve agricultural purposes by the formation of tanks, where ground is required for embankment, and by the conveyance of water along the different lines. Thus irrigation, the sine qua non of farming in the East, might be greatly extended, and the frequently recurring local famines, arising from the want of water, would be averted. The general importance of railways, viewed under this head, must become evident, when we remember that irrigated lands, even in the district near Ghauts, pay three times as much in taxes, afford ten or twelve times as much employment, and yield twelve or fifteen times as much profit, as the same area without irrigation.

      Railways will afford the means of diminishing the amount and the cost of the military establishments. Col. Warren, Town Major of the Fort St. William, stated before a Select Committee of the House of Commons:

      "The practicability of receiving intelligence from distant parts of the country in as many hours as at present it requires days and even weeks, and of sending instructions with troops and stores, in the more brief period, are considerations which cannot be too highly estimated. Troops could be kept at more distant and healthier stations than at present, and much loss of life from sickness would by this means be spared. Stores could not to the same extent be required at the various depots, and the loss by decay, and the destruction incidental to the climate, would also be avoided. The number of troops might be diminished in direct proportion to their effectiveness."

      We know that the municipal organisation and the economical basis of the village communities has been broken up, but their worst feature, the dissolution of society into stereotyped and disconnected atoms, has survived their vitality. The village isolation produced the absence of roads in India, and the absence of roads perpetuated the village isolation. On this plan a community existed with a given scale of low conveniences, almost without intercourse with other villages, without the desires and efforts indispensable to social advance. The British having broken up this self-sufficient inertia of the villlages, railways will provide the new want of communication and intercourse. Besides, "one of the effects of the railway system will be to bring into every village affected by it such knowledge of the contrivances and appliances of other countries, and such means of obtaining them, as will first put the hereditary and stipend diary village artisanship of India to full proof of its capabilities, and then supply its defects." (Chapman, The Cotton and Commerce of India.)

      I know that the English millocracy intend to endow India with railways with the exclusive view of extracting at diminished expenses the cotton and other raw materials for their manufactures. But when you have once introduced machinery into the locomotion of a country, which possesses iron and coals, you are unable to withhold it from its fabrication. You cannot maintain a net of railways over an immense country without introducing all those industrial processes necessary to meet the immediate and current wants of railway locomotion, and out of which there must grow the application of machinery to those branches of industry not immediately connected with railways. The railway-system will therefore become, in India, truly the forerunner of modern industry. This is the more certain as the Hindoos are allowed by British authorities themselves to possess particular aptitude for accommodating themselves to entirely new labour, and acquiring the requisite knowledge of machinery. Ample proof of this fact is afforded by the capacities and expertness of the native engineers in the Calcutta mint, where they have been for years employed in working the steam machinery, by the natives attached to the several steam engines in the Hurdwar coal districts and by other instances. Mr. Campbell himself, greatly influenced as he is by the prejudices of the East India Company, is obliged to avow "that the great mass of the Indian people possesses a great industrial energy, is well fitted to accumulate capital, and remarkable for a mathematical clearness of head, and talent for figures and exact sciences." "Their intellects," he says, "are excellent." Modern industry, resulting from the railway-system, will dissolve the hereditary divisions of labour, upon which rest the Indian castes, those decisive impediments to Indian progress and Indian power.

      All the English bourgeoisie may be forced to do will neither emancipate nor materially mend the social condition of the mass of the people, depending not only on the development of the productive powers, but on their appropriation by the people. But what they will not fail to do is to lay down the material premises for both. Has the bourgeoisie ever done more? Has it ever affected a progress without dragging individuals and peoples through blood and dirt, through misery and degradation?

      The Indians will not reap the fruits of the new elements of society scattered among them by the British bourgeoisie, till in Great Britain itself the now ruling classes shall have been supplanted by the industrial proletariat, or till the Hindoos themselves shall have grown strong enough to throw off the English yoke altogether. At all events, we may safely expect to see, at a more or less remote period, the regeneration of that great and interesting country, whose gentle natives are, to use the expression of Prince Soltykov, even in the most inferior classes, "plus fins et plus adroits que les Italiens,"7 whose submission even is counterbalanced by a certain calm nobility, who, notwithstanding their natural languor, have astonished the British officers by their bravery, whose country has been the source of our languages, our religions, and who represent the type of the ancient German in the Jat and the type of the ancient Greek in the Brahmin.8

      I cannot part with the subject of India without some concluding remarks.

      The profound hypocrisy and inherent barbarism of bourgeois civilization lies unveiled before our eyes, turning from its home, where it assumes respectable forms, to the colonies, where it goes naked. They are the defenders of property, but did any revolutionary party ever originate agrarian revolutions like those in Bengal, in Madras, and in Bombay? Did they not, in India, to borrow an expression of that great robber, Lord Clive himself, resort to atrocious extortion, when simple corruption could not keep pace with their rapacity? While they prated in Europe about the inviolable sanctity of the national debt, did they not confiscate in India the dividends of the rajahs, who had invested their private savings in the Company's own funds? While they combatted the French revolution under the pretext of defending "our holy religion," did they not forbid, at the same time, Christianity to be propagated in India, and did they not, in order to make money out of the pilgrims streaming to the temples of Orissa and Bengal, take up the trade in the murder and prostitution perpetrated in the temple of Juggernaut? These are the men of "Property, Order, Family, and Religion."

      The devastating effects of English industry, when contemplated with regard to India, a country as vast as Europe, and containing 150 millions of acres, are palpable and confounding. But we must not forget that they are only the organic results of the whole system of production as -it is now constituted. That production rests on the supreme rule of capital. The centralisation of capital is essential to the existence of capital as an independent power. The destructive influence of that centralisation upon the markets of the world does but reveal, in the most gigantic dimensions, the inherent organic laws of political economy now at work in every civilised town. The bourgeois period of history has to create the material basis of the new world-on the one hand the universal intercourse founded upon the mutual dependency of mankind, and the means of that intercourse; on the other hand the development of the productive powers of man and the transformation of material production into a scientific domination of natural agencies. Bourgeois industry and commerce create these material conditions of a new world in the same way as geological revolutions have created the surface of the earth. When a great social revolution shall have mastered the results of the bourgeois epoch, the market of the world and the modern powers of production, and subjected them to the common control of the most advanced peoples, then only will human progress cease to resemble that hideous pagan idol, who would not drink the nectar but from the skulls of the slain.

                                    On Social Relations In Russia

                                            Friedrich Engels

Russian radicals in the second half of the nineteenth century showed an increasingly intense interest in Marxism, and Marx noted in a letter of 1880 that in Russia "Capital is more read and appreciated than anywhere else." Until the 1890's, however, the Russian socialist movement was largely Populist (narodnik), believing that in pre-bourgeois Russia there could be an early socialist revolution based on peasant rather than proletarian masses and using the archaic village commune as the nucleus of a future Russian socialist society. Leading Russian Populists occasionally wrote to Marx and Engels, either to elicit their views on the Russian situation or to defend their own views. One of them, Pyotr Tkachov, wrote an "Open Letter" to Engels in 1874, and Engels' reply, "On Social Relations in Russia," is the fullest statement of his own and Marx's appraisal of Russian society in the late nineteenth century and the prospects for revolution there. Following the essay is a statement on the same subject from Marx's letter of March 8, 1881, to a Russian radical, Vera Zasulich.

      On the subject matter proper, Mr. Tkachov tells the German workers that as regards Russia I possess not even a "little knowledge," possess nothing but "ignorance"; and he feels himself, therefore, obliged to explain to them the real state of affairs, and in particular the reasons why just at the present time a social revolution could be made in Russia with the greatest of ease, much more easily than in Western Europe.

      "We have no urban proletariat, that is undoubtedly true; but, then, we also have no bourgeoisie; . . . our workers will have to fight only against the political power-the power of capital is with us still only in embryo. And you, sir, are undoubtedly aware that the fight against the former is much easier than against the latter."

      The revolution which modern socialism strives to achieve is, briefly, the victory of the proletariat over the bourgeoisie, and the establishment of a new organisation of society by the destruction of all class distinctions. This requires not only a proletariat that carries out this revolution, but also a bourgeoisie in whose hands the productive forces of society have developed so far that they allow of the final destruction of class distinctions. Among savages and semisavages there likewise often exist no class distinctions, and every people has passed through such a state. It could not occur to us to re-establish this state, for the simple reason that class distinctions necessarily emerge out of it as the productive forces of society develop. Only at a certain level of development of the productive forces of society, an even very high level for our modern conditions, does it become possible to raise production to such an extent that the abolition of class distinctions can be a real progress, can be lasting without bringing about stagnation or even decline in the mode of social production. But the productive forces have reached this level of development only in the hands of the bourgeoisie. The bourgeoisie, therefore, in this respect also is just as necessary a precondition of the socialist revolution as the proletariat itself. Hence a man who will say that this revolution can be more easily carried out in a country, because, although it has no proletariat, it has no bourgeoisie either, only proves that he has still to learn the ABC of socialism.

      The Russian workers-and these workers are, as Mr. Tkachov himself says, "tillers of the soil and as such not proletarians but owners-have, therefore, an easier task because they do not have to fight against the power of capital, but "only against the political power," against the Russian state. And this state "appears only at a distance as a power; . . . it has no roots in the economic life of the people; it does not embody the interests of any particular estate .. .. In your country the state is no imaginary power. It stands four square on the basis of capital; it embodies in itself certain economic interests . . .. In our country the situation is just the reverse -the form of our society owes its existence to the state, to a state hanging in the air, so to speak, one that has nothing in common with the existing social order, and that has its roots in the past, but not in the present."

      Let us waste no time over the confused notion that the economic interests need the state, which they themselves create, in order to acquire a body, or over the bold contention that the Russian. "form of society (which, of course, must include also the communal property of the peasants) owes its existence to the state," or over the contradiction that this same state "has nothing in common" with the existing social order which is supposed to be its very own creation. Let us rather examine at once this "state hanging in the air," which does not represent the interests of even a single estate. In European Russia the peasants possess 105 million dessiatins, the nobility (as I shall here term the big landowners for .the sake of brevity) 100 million dessiatins of land, of which a bout half belong to 15,000 nobles, who consequently each possess on the average 3,300 dessiatins. The land of the peasants is therefore, only a trifle bigger than that of the nobles. So you see, the •nobles have not the slightest interest in the existence of the Russian state, which protects them in the possession of half the country! To continue. The peasants, from their half, pay 195 million rubles land tax annually, the nobles-13 million! The lands of the nobles are on the average twice as fertile as those of the peasants, because during the settlement for the redemption of the corvée the state not only took the greater part but also the best part of the land from the peasants and gave it to the nobles, and for this worst land the peasants had to pay the nobility the price of the best. And the Russian nobility has no interest in the existence of the Russian state!

      The peasants-taken in the mass-have been put by the redemption into a most miserable and wholly untenable position. Not only has the greatest and best part of their land been taken from them, so that in all the fertile parts of the country the peasant land is far too small-under Russian agricultural conditions-for them to be abl e to make a living from it. Not only were they charged an excessive price for it, advanced to them by the state and for which they now have to pay interest and instalments on the principal to the state. Not only is almost the whole burden of the land tax thrown upon them, whil e the nobility escapes almost scot-free-so that the land tax alone consumes the entire ground rent value of the peasant land and more, and all furth er payments which the peasant has to make and which we will spea k of immediately are diirect deductions from that part of his income which represents his wages. Then, in addition to the land tax, to the interest and amortisation payments on the money advanced by the state, since the recent introduction of local administration, there are the provincial and district imposts as well. The most essential consequence of this "reform" was fresh tax burdens for the peasant. The state retained its revenues in their entirety, but passed on a large part of its expenditure to the provinces and districts, which imposed new taxes to meet them, and in Russia it is the rule that the higher estates are almost tax exempt and the peasant pays almost everything.

      Such a situation is as if specially created for the usurer, and with the almost unequalled talent of the Russians for trading on a lower level, for taking full advantage of favourable business situations and the swindling inseparable from this-Peter I long ago said that one Russian could get the better of three Jews-the usurer everywhere makes his appearance. When taxes are about to fall due, the usurer, the kulak-frequently a rich peasant of the same village community comes along and offers his ready cash. The peasant must have the money at all costs and is obliged to accept the conditions of the usurer without demur. But this only gets him into a tighter fix, and he needs more and more ready cash. At harvest time the grain dealer arrives; the need for money forces the peasant to sell a part of the grain which he and his family require for their subsistence. The grain dealer spreads false rumours which lower prices, pays a low price and often even part of this in all sorts of high-priced goods; for the truck system is also highly developed in Russia. It is quite obvious that the great corn exports of Russia are based directly on the starvation of the peasant population. Another method of exploiting the peasant is the following: a speculator rents domain land from the government for a long term of years, and cultivates it himself as long as it yields a good crop without manure; then he divides it up into small plots and lets out the exhausted land at high rents to neighboring peasants who cannot manage on the income from their allotment. Here we have exactly the Irish middlemen, just as above the English truck system. In short, there is no country in which, in spite of the pristine savagery of bourgeois society, capitalistic parasitism is so developed, so covers and entangles the whole country, the whole mass of the population, with its nets as in Russia. And all these bloodsuckers of the peasants are supposed to have no interest in the existence of the Russian state, whose laws and law courts protect their sleek and profitable practices!

      The big bourgeoisie of Petersburg, Moscow, Odessa, which has developed with unheard-of rapidity during the last decade, chiefly due to the railways, and which cheerfully "went smash " along with the rest during the last swindle years, the grain, hemp, flax and tallow exporters, whose whole business is built up on the misery of the peasant, the entire Russian large-scale industry, which only exists thanks to the protective tariffs granted it by the state-have all these important and rapidly growing elements of the population no interest in the existence of the Russian state? To say nothing of the countless army of officials, which swarms over Russia and plunders it and here constitutes a real social estate. And when Mr. Tkachov assures us that the Russian state has "no roots in the economic life of the people," that "it does not embody the interests of any particular estate," that it "hangs in the air," methinks it is not the Russian state that hangs in the air, but rather Mr. Tkachov. It is clear that the condition of the Russian peasants since the emancipation from serfdom has become intolerable and cannot be maintained much longer, and that for this reason alone if for no other a revolution is in the offing in Russia. The question is only: what can be, what will be the result of this revolution? Mr. Tkachov says it will be a social one. This is pure tautology. Every real revolution is a social one, in that it brings a new class to power and allows it to remodel society in its own image. But he wants to say it will be a socialist one, it will introduce into Russia the form of society aimed at by West European socialism, even before we in the West succeed in doing so-and that in a condition of society in which both proletariat and bourgeoisie appear only sporadically and at a low stage of development. And this is supposed to be possible because the Russians are, so to speak, the chosen people of socialism, and have artels and common ownership of land.

      The artel, which Mr. Tkachov mentions only incidentally, but which we include here because since the time of Herzen it has played a mysterious role with many Russians-the artel in Russia is a widespread form of association, the simplest form of free co-operation, such as is to be found for hunting among hunting tribes. Word and content are not of Slavic but of Tatar origin. Both are to be found among the Kirghiz, Yakuts, etc., on the one hand, and among the Lapps, Samoyeds and other Finnish peoples, on the other.1 That is why the artel developed originally in the North and East, by contact with Finns and Tatars, not in the South-West. The severe climate makes necessary industrial activity of various kinds, and so the lack of urban development and of capital is replaced, as far as possible, by this form of co-operation. One of the most characteristic features of the artel, the collective responsibility of its members for one another to third parties, was based originally on blood relationship, like the mutual liability of the ancient Germans, the blood vengeance, etc. Moreover; in Russia the word artel is used for every form of not only collective activity but also collective institution. The Bourse is also an artel. In workers' artels, an elder (starosta, starshina) is always chosen who fulfils the functions of treasurer, bookkeeper, etc., and of manager as far as necessary and receives a special salary. Such artels are formed:

      1. For temporary enterprises, after the completion of which they dissolve;

      2. For the members of one and the same trade, for instance, porters, etc.;

      3. For permanent enterprises, industrial in the proper sense of the word.

      They are established by a contract signed by all the members.
Now if these members cannot bring together the necessary capital, as very often happens, for instance, in the case of cheeseries and fisheries (for nets, boats, etc.), the artel falls a prey to the usurer, who advances the amount lacking at high interest, and thereafter pockets the greater part of the income from work. Still more shamefully exploited, however, are the artels which hire themselves in a body to an employer as wage labourers. They direct their industrial activity themselves and thus save the capitalist the cost of supervision. The latter lets to the members huts to live in and advances them the means of subsistence, which in turn gives rise to the most disgraceful truck system. Such is the case with the lumbermen and tar distillers in the Archangel gubernia, and in many trades in Siberia, etc. (Cf. Flerovsky, Polozheniye rabochevo klassa v Rossii. , St. Petersburg 1869.) Here then the artel serves to considerably facilitate the exploitation of the wage-worker by the capitalist. On the other hand, there are also artels which themselves employ wage-workers, who are not members of the association.

      It is thus seen that the artel is a co-operative society which has arisen spontaneously and is, therefore, still very undeveloped, and as such neither exclusively Russian nor even Slavic. Such societies are formed wherever the need for them exists. For instance, in Switzerland among the dairy farmers, in England among the fishermen, where they even assume a great variety of forms. The Silesian navies (Germans, not Poles), who built so many German railways in the forties, were organised in complete artels. The predominance of this form in Russia proves, it is true, the existence in the Russian people of a strong impulse to associate, but is far from proving their ability to jump, with the aid of this impulse, from the artel straight into the socialist order of society. For that, it is necessary above all that the artel itself should be capable of development, that it shed its primitive form, in which, as we saw, it serves the workers less than it does capital, and rise at least to the level of the West European co-operative societies. But if we are to believe Mr. Tkachov for once (which, after all that has preceded, is certainly more than risky), this is by no means the case. On the contrary, he assures us with a pride highly indicative of his standpoint: "As regards the co-operative and credit associations on the German model, recently artificially transplanted to Russia, these have met with complete indifference on the part of the majority of our workers and have been a failure almost everywhere." The modern co-operative society has at least proved that it can run large-scale industry profitably on its own account (spinning and weaving in Lancashire). The artel is so far not only incapable of doing this; it must of necessity even be destroyed by big industry if it does not develop further. The communal property of the Russian peasants was discovered about the year 1845 by the Prussian Government Councillor Haxthausen and trumpeted to the world as something absolutely wonderful, although Haxthausen could still have found survivals enough of it in his Westphalian homeland, and, as a government official, it was even part of his duty to know them thoroughly. It was from Haxthausen that Herzen, himself a Russian landowner, first learned that his peasants owned the land in common, and he made use of the fact to describe the Russian peasants as the true vehicles of socialism, as born Communists in contrast to the workers of the aging, decayed European West, who would first have to go through the ordeal of acquiring socialism artificially. From Herzen this knowledge came to Bakunin, and from Bakunin to Mr. Tkachov. Let us hear the latter:

      "Our people . .. in its great majority . .. is permeated with the principles of common ownership, it is, if one may use the term, instinctively, traditionally communist. The idea of collective property is so closely interwoven with the whole world outlook of the Russian people that today, when the government begins to understand that this idea is incompatible with the principles of a 'well-ordered' society, and in the name of these principles wishes to impress the idea of individual property on the consciousness and life of the people, it can succeed in doing so only with the help of the bayonet and the knout. It is clear from this that our people, despite its ignorance, is much nearer to socialism than the peoples of Western Europe, although the latter are more educated."

      In reality communal ownership of the land is an institution which is to be found among all Indo-Germanic peoples on a low level of development, from India to Ireland, and even among the Malays, who are developing under Indian influence, for instance, in Java. As late as 1608, in the newly conquered North of Ireland, the legally established communal ownership of the land served the English as a pretext for declaring the land as ownerless and as escheated to the Crown. In India a whole series of forms of communal property has been in existence down to the present time. In Germany it was general; the communal lands still to be found here and there are a relic of it; and often still distinct traces of it, temporary divisions of the communal lands, etc., are also to be found, especially in the mountains. More exact references and details with regard to old German communal ownership may be consulted in the various writings of Maurer, which are classic on this question. In Western Europe, including Poland and Little Russia, at a certain stage in the social development, this communal ownership became a fetter, a brake on agricultural production, and was more and more eliminated. In Great Russia (that is, Russia proper), on the other hand, it has persisted until today, thereby proving in the first place that here agricultural production and the social conditions in the countryside corresponding to it are still very undeveloped, as is actual1y the case. The Russian peasant lives and has his being only in his village community; the rest of the world exists for him only in so far as it interferes with his village community. This is so much the case that in Russia the same word, mir, means, on the one hand, "world" and, on the other, "peasant community." Ves mir, the whole world, means to the peasant the meeting of the community members. Hence, when Mr. Tkachov speaks of the "world outlook" of the Russian peasants, he has obviously translated the Russian mir incorrectly. Such a complete isolation of the individual communities from one another, which creates throughout the country similar, but the very opposite of common, interests, is the natural basis for Oriental despotism, and from India to Russia this form of society, wherever it prevailed, has always produced it, and always found its complement in it. Not only the Russian state in general, but even its specific form, tsarist despotism, instead of hanging in the air, is the necessary and logical product of Russian social conditions with which, according to Mr. Tkachov, it has "nothing in common"! Further development of Russia in a bourgeois direction would here also destroy communal property little by little, without any need for the Russian government to intervene with "bayonet and knout." And this all the more because the communally owned land in Russia is not cultivated by the peasants in common so that the product may then be divided, as is still the case in some districts in India; on the contrary, from time to time the land is divided up among the various heads of families, and each cultivates his allotment for himself. Consequently, great differences in degree of prosperity are possible among the members of the community, and actually exist. Almost everywhere there are a few rich peasants among them-here and there millionaires-who play the usurer and suck the blood of the mass of the peasants. No one knows this better than Mr. Tkachov. While he wants the German workers to believe that the "idea of collective ownership" can be driven out of the Russian peasants, these instinctive, traditional Communists, only by bayonet and knout, he writes on page 15 of his Russian pamphlet: “Among the peasants a class of usurers (kulaks) is making its way, a class of people who buy up and rent the lands of peasants and nobles-a muzhik aristocracy." These are the same kind of bloodsuckers as we described more fully above.

      What dealt the severest blow to communal ownership was again the redemption of the corvée. The greater and better part of the land was allotted to the nobility; for the peasant there remained scarcely enough, often not enough, to live on. In addition the forests were given to the nobles; the wood for fuel, implements and building, which the peasant formerly might fetch there for nothing, he has now to buy. Thus the peasant has nothing now but his house and the bare land, without means to cultivate it, and on the average without enough land to support him and his family from one harvest to the next. Under such conditions and under the pressure of taxes and usurers, communal ownership of the land is no longer a blessing; it becomes a fetter. The peasants often run away from it, with or without their families, to earn their living as migratory labourers, and leave their land behind them.2

      It is clear that communal ownership in Russia is long past its period of florescence and to all appearances is moving towards its disintegration. Nevertheless, the possibility undeniably exists of raising this form of society to a higher one, if it should last until circumstances are ripe for that, and if it shows itself capable of development in such manner that the peasants no longer cultivate the land separately, but collectively;3 of raising it to this higher form without it being necessary for the Russian peasants to go through the intermediate stage of bourgeois small holdings. This, however, can only happen if, before the complete break-up of communal ownership, a proletarian revolution is successfully carried out in Western Europe, creating for the Russian peasant the preconditions requisite for such a transition, particularly the material conditions which he needs if only to carry through the revolution necessarily connected therewith of his whole agricultural system. It is, therefore, sheer bounce for Mr. Tkachov to say that the Russian peasants, although "owners," are "nearer to socialism" than the propertyless workers of "Western Europe. Quite the opposite. If anything can still save Russian communal ownership and give it a chance of growing into a new, really viable form, it is a proletarian revolution in Western Europe.

      Mr. Tkachov treats the political revolution just as lightly as he does the economic one. The Russian people, he relates, "protests incessantly" against its enslavement, now in form of "religious sects. . . refusal to pay taxes .. . robber bands (the German workers will be glad to know that, accordingly, Schinderhannes4 is the father of German Social-Democracy) . .. incendiarism .. . revolts . . . and hence the Russian people may be termed an instinctive revolutionist." And thus Mr. Tkachov is convinced that "it is only necessary to evoke an outburst in a number of places at the same time of all the accumulated bitterness and discontent, which is always seething in the breast of our people." Then "the union of the revolutionary forces will come about of itself, and the fight ... must end favourably for the people's cause. Practical necessity, the instinct of self-preservation," will then achieve quite of itself "a firm and indissoluble alliance among the protesting village communities."

      It is impossible to conceive of a revolution on easier and more pleasant terms. One starts shooting, at three or four places simultaneously, and the "instinctive revolutionist," "practical necessity" and the "instinct of self-preservation" do the rest "of themselves." Being so dead easy, it is simply incomprehensible why the revolution has not long ago been made, the people liberated and Russia transformed into the model socialist country.

      Actually, it is quite a different matter. The Russian people, this instinctive revolutionist, has, true enough, made numerous isolated peasant revolts against the nobility and against individual officials, but never against the tsar, except when a false tsar put himself at its head and claimed the throne. The last great peasant rising, under Catherine II, was only possible because Yemelyan Pugachov claimed to be her husband, Peter III, who allegedly had not been murdered by his wife, but dethroned and clapped in prison, and who had now escaped. The tsar is, on the contrary, the earth god of the Russian peasant: Bog vysoko, tsar daleko-God is on high and the tsar far away, is his cry in the hour of need. There is no doubt that the mass of the peasant population, especially since the redemption of the corvée, has been reduced to a condition which more and more forces on it a fight also against the government and the tsar; but Mr. Tkachov will have to try to sell his fairy-tale of the "instinctive revolutionist" somewhere else.

      And then, even if the mass of the Russian peasants were ever so instinctively revolutionary, even if we imagined that revolutions could be made to order, just as one makes a piece of flowered calico or a teakettle-even then I ask, is it permissible for one over twelve years of age to imagine the course of a revolution in such an utterly childish manner as is the case here? And remember further that this was written after the first revolution made on this Bakunin model-the Spanish one of 1873-had so brilliantly failed. There, too, they let loose at several places simultaneously. There too it was calculated that practical necessity and the instinct of self-preservation would of themselves bring about a firm and indissoluble alliance between the protesting communities. And what happened? Every village community, every town only defended itself, there was no question of mutual assistance, and with only three thousand men Pavia overcame one town after another in a fortnight and put an end to the entire anarchist glory. (Cf. my Bakuninists at Work, where this is described in detail.)

      Russia undoubtedly is on the eve of a revolution. Her financial affairs are in extreme disorder. Taxes cannot be screwed any higher, the interest on old state loans is paid by means of new loans, and every new loan meets with greater difficulties; money can now only be raised under the pretext of building railways! The administration, as of old, corrupt from top to bottom, the officials living more from theft, bribery and extortion than on their salaries. The entire agricultural production-by far the most essential for Russia-completely dislocated by the redemption settlement of 1861; the big landowners without sufficient labour power, the peasants without sufficient land, oppressed by taxation and sucked dry by usurers, agricultural production declining from year to year. The whole held together with great difficulty and only outwardly by an Oriental despotism whose arbitrariness we in the West simply cannot imagine; a despotism which not only from day to day comes into more glaring contradiction with the views of the enlightened classes and in particular with those of the rapidly developing bourgeoisie of the capital, but which, in the person of its present bearer, has lost its head, one day making concessions to liberalism and the next, frightened, cancelling them again and thus bringing itself more and more into disrepute. With all that a growing recognition among the enlightened strata of the nation concentrated in the capital that this position is untenable: that a revolution is impending, and the illusion that it will be possible to guide this revolution into a smooth, constitutional channel. Here all the conditions of a revolution are combined, of a revolution which, started by the upper classes of the capital, perhaps even by the government itself, must be rapidly carried further, beyond the first constitutional phase, by the peasants; of a revolution which will be of the greatest importance for the whole of Europe if only because it will destroy at one blow the last, so far intact, reserve of the entire European reaction. This revolution is surely approaching. Only two events could still delay it; a successful war against Turkey or Austria, for which money and firm alliances are necessary, or-a premature attempt at insurrection, which would drive the possessing classes back into the arms of the government.

                                    Marx's Reply to Vera Zasulich

      * * * the analysis given in Capital assigns no reasons for or against the vitality of the rural community, but the special research into this subject which I conducted, the materials for which I obtained from original sources, has convinced me that this community is the mainspring of Russia's social regeneration, but in order that it might function as such one would first have to eliminate the deleterious influences which assail it from every quarter and then to ensure the conditions normal for spontaneous development.

                                    Europocentric World Revolution

The proletarian socialist revolution was to be a world revolution (a world market having taken shape under capitalism), and, as Marx said in The Class Struggles in France, "the social revolution of the nineteenth century." Europe's advanced capitalism made it appear the natural epicenter of world revolution. How would European revolution be affected by and affect developments elsewhere? A letter of October 8, 1858, to Engels reflected Marx's uneasiness on this score. A much later letter, from Engels to Karl Kautsky on September 12, 1882, voiced a more sanguine view in the suggestion that a socialist Europe and North America would lead the rest of the world to socialist revolution by force of example.

                                              Marx to Engels

      * * * The specific task of bourgeois society is the establishment of a world market, at least in outline, and of production based upon this world market. As the world is round, this seems to have been completed by the colonisation of California and Australia and the opening up of China and Japan. The difficult question for us is: on the Continent the revolution is imminent and will immediately assume a socialist character. Is it not bound to be crushed in this little corner, considering that in a far greater territory the movement of bourgeois society is still in the ascendant?

                                         Engels to Karl Kautsky

      * * * You ask me what the English workers think about colonial policy. Well, exactly the same as they think about politics in general: the same as the bourgeois think. There is no workers ' party here, you see, there are only Conservatives and Liberal-Radicals, and the workers gaily share the feast of England's monopoly of the world market and the colonies. In my opinion the colonies proper, i.e., the countries occupied by a European population-Canada, the Cape, Australia-will all become independent; on the other hand, the countries inhabited by a native population, which are simply subjugated-India, Algeria, the Dutch, Portuguese, and Spanish possessions-must be taken over for the time being by the proletariat and led as rapidly as possible towards independence. How this process will develop is difficult to say. India will perhaps, indeed very probably, make a revolution, and as a proletariat in process of self-emancipation cannot conduct any colonial wars, it would have to be allowed to run its course; it would not pass off without all sorts of destruction, of course, but that sort of thing is inseparable from all revolutions. The same might also take place elsewhere, e.g., in Algeria and Egypt, and would certainly be the best thing for us. We shall have enough to do at home. Once Europe is reorganized, and North America, that will furnish such colossal power and such an example that the semi-civilized countries will of themselves follow in their wake; economic needs, if anything, will see to that. But as to what social and political phases these countries will then have to pass through before they likewise arrive at socialist organization, I think we today can advance only rather idle hypotheses. One thing alone is certain: the victorious proletariat can force no blessings of any kind upon any foreign nation without undermining its own victory by so doing. Which of course by no means excludes defensive wars of various kinds. * * *

      Notes
1. A sprite who was popularly believed in England during the sixteenth and seventeenth centuries to lend people a helping hand. He is one of the chief characters in Shakespeare's comedy A Midsummer Night's Dream.

1. "The Moral and Physical Condition of the Working-Class employed in the Cotton Manufacture in Manchester." By James Ph. Kay, M.D. 2nd Ed. 1832. Dr. Kay confuses the working-class in general with the factory workers; otherwise, an excellent pamphlet.

* See Priscilla Robertson, Revolutions of 1848: A Social History (Princeton: Princeton University Press, 1952) for a general survey. The French experience is covered in chapters I-VI.

** For a summary by Marx of the events of 1848 in France, see Section I of The Eighteenth Brumaire of Louis Bonaparte, pp. 594-603, below.

1. A newspaper which appeared in Paris in 1830-51.

2. Marx refers to the election of Louis Napoleon, for whom the peasants voted en masse.

3. Marx is referring to such moderate forms of socialism as that of Louis Blanc, who figured prominently in the French 1848 events with his scheme of "social workshops."

1. On the Eighteenth Brumaire (according to the calendar introduced in the period of the first French bourgeois revolution), or November 9, 1799, Napoleon I carried out the coup d'état whereby as First Consul he concentrated supreme power in his hands; in 1804 he declared himself emperor. By "the second edition of the Eighteenth Brumaire," Marx means the coup d'état accomplished by Louis Bonaparte, the nephew of Napoleon I, on December 2, 1851. The "Mountain" refers to the Social Democratic bloc in the National Assembly.

2. The bourgeoisie was allied with the new nobility against the monarchy, the feudal nobility, and the ruling church.

3. Republican in yellow gloves.

4. The day Louis Bonaparte was elected president of the republic.

5. "Here is Rhodes, leap here! Here is the rose, dance here!" The words are from a fable by Aesop about a braggart who claimed he could produce witnesses to prove he had once made a remarkable leap in Rhodes, to which claim he received the reply : "Why cite witnesses if it is true? Here is Rhodes, leap here!" That is, "Show us right here what you can do." The German paraphrase of the Greek quotation (Rhodus means rose) was used by Hegel in the preface to his Philosophy of Right.

6. The day on which new presidential elections were to be held. Louis Bonaparte would have had to retire on this day, as the constitution did not permit anyone to be elected to the presidency for a second time, except after an interval of four years.

7. The adherents of an ancient Christian sect, who believed in the second coming of Christ and in the establishment of the millennium, a thousand years of paradise on earth.

8. In reserve.

9. In partibus infidelium: literally, " in the country of the infidels." An expression often used by Marx and Engels to describe émigré governments formed abroad without regard to the real situation in a country.

l. An old Roman story tells that once, when Rome was besieged, the sacred geese in the Roman fortress, the Capitol, wakened the garrison with their cackling ; thanks to this, the garrison was able to beat off the attack of the enemies who had stolen up in the night.

2. The Legitimists, who supported the Bourbons, and the Orleanists.

3. The blue (bourgeois) and the red (socialist) republican parties.

4. This refers to the generals distinguished for their savage deeds in Africa during the conquest of Algeria (Cavaignac, Changarnier and others).

5. Here and elsewhere the square brackets in the text denote passages of the first edition omitted in subsequent editions.

6. The hero of Heine's poem, Two Knights. In this character, Heine ridicules the spendthrift Polish nobleman (“Crapulinsky" comes from the French word crapule-gluttony, greediness). Here Marx means Louis Bonaparte.

7. The residence of the head of the government in France.

8. "Within fifty years Europe will be republican or Cossack."

9. The sentences in square brackets were omitted by Engels from the third German edition because of censorship restrictions.

1. "This is the complete and final triumph of socialism."

2. Dependence on foreign authority.

3. A reference to Shakespeare's Hamlet. The actual words are: "Old mole! Canst work i' the earth so fast? A worthy pioneer!"

4. The French code of civil law, promulgated on March 31, 1804.

5. Inquiry into fatherhood is forbidden.

6. In Cevennes (Southern France, Languedoc), at the beginning of the eighteenth century, there was an uprising of peasants under the slogans, "Down with taxes! Freedom of faith!"

7. The Vendée peasantry was the most politically backward at the time of the first French bourgeois revolution; it supported the royalist counter-revolution.

8. In the sense of imperial sentiments.

9. In the plebiscite that ratified the coup d'état, by voting Bonaparte back as President with a huge majority.

1. The Convention. The revolutionary representative assembly of the first French bourgeois revolution. It was convened in September 1792, after the overthrow of the monarchy and the establishment o f the republic. After the expulsion of the Girondins (May 31-June 2, 1893), the majority of its members were Jacobins-the representatives of the revolutionary petty bourgeoisie.

2. The sentences in square brackets on this and the following pages were omitted by Engels from the third German edition because of censorship restrictions.

3. Montalembert, the head of the miIitant Catholic Party, spoke, during the discussions on the repeal of universal suffrage, on the necessity of undertaking a Roman expedition "within"
France-meaning support of the Roman Pope and the Catholic clergy. Marx, on the other hand, is speaking of an expedition against Rome in the sense of a struggle against the clergy.

4. Bailiffs.

5. Meaning an agreement by which one gets the lion's share.

6. Persons drawing income from bonds and investments.

7. Retail.

8. Wholesale.

9. General Staff.

1. "It is the first flight (theft) of the eagle." Vol means flight and theft.

2. Thou countest thy goods, thou shouldst first count thy years.

3. In his work, La Cousine Bette, Balzac delineates the thoroughly dissolute
Parisian philistine in the character of Crevel, which he draws after the model of Dr. Veron, the proprietor of the Constitutionnel.

4. Kept men. The words quoted are the words of Madame Girardin.

5. One of the "sacred" relics ("the vestment of the Lord"), exhibited in the Treves cathedral in 1844 for public worship.

1. The wars against Napoleon I in 1813-15 .

2. At Sedan, on September 2, 1870, the French army was defeated and captured together with the emperor. He was detained at Wilhelmshöhe, a Prussian castle near Kassel.

3. Mitrailleuse : Machine-gun. Wall of the Federals: Now usually called the the Wall of Communards.

4. Professor Huxley.

5. On April 18, the Commune promulgated a decree postponing payments on debt obligations for three years.

6. During the Second Empire, Baron Haussmann was Prefect of the Department of the Seine, that is, of the City of Paris. He introduced a number of changes in the layout of the city for the purpose of facilitating the crushing of workers' insurrections.

7. The tennis court where the National Assembly of 1789 adopted its famous decisions.

8. Absconders.

9. A few days after March 18, 1871, revolutionary outbreaks occurred in Lyons and Marseilles aimed at the proclamation of Communes. The movement was crushed by the Thiers government.

1. The conventional designation in English history of the seven Saxon Kingdoms (sixth to eighth century). Marx by analogy uses this term here to denote the feudal dismemberment of the Deccan before its conquest by the Moslems.

2. The British East India Company was organised in 1600 for the purpose of carrying on a monopoly trade with India. Under cover of the Company's "trading" operations the English capitalists conquered the country and governed it for decades. During the Indian uprising of 1857-1859 the Company was dissolved and the British Government began to rule India directly.

3. A cave temple situated on the island of that name near the city of Bombay. It contains a huge number of stone carvings.

4. Should this torture then torment us Since it brings us greater pleasure? Were not through the rule of Timur Souls devoured without measure? (Goethe, Westöstlicher Diwan. An Suleika)

5. A group of people in Central India who rose against the Mohammedans and in the beginning of the eighteenth century formed a confederation of feudal princedoms.

6. Zemindars : New big landowners who were established by the British from among former tax collectors and merchant-usurers through the expropriation of the Indian peasantry. The zemindar system was widespread in Northeast India. Ryotwar: A system of renting land to peasants for an unlimited period of time. Introduced by the British in the South of India, it permitted them to let land to peasants on extremely onerous terms.

7. Marx quotes from A. D. Soltykov's book Lettres sur l'Inde, Paris, 1848.

8. Jat: A member of an agricultural caste in Northwest India. Brahmin: A member of the highest Hindu caste.

1. On the artel, compare inter alia: Sbornik materialov ob artelyakh v Rossii , St. Petersburg 1873,Part 1.

2. On the position of the peasants compare inter alia the official report of the government commission on agricultural production (1873), and further, Skaldin, V zakholustye i v stolitse , St. Petersburg 1870; the latter publication by a liberal conservative.

3. In Poland, particularly in the Grodno gubernia, where the nobility for the most part was ruined by the rebellion of 1863, the peasants now frequently buy or rent estates from the nobles and cultivate them unpartitioned and on their collective account. And these peasants have not had communal ownership for centuries and are not Great Russians, but Poles, Lithuanians and Byelorussians.

4. Schinderhannes: nickname of Johann Bückler, a well-known German robber.

# Sociedad y Política en el Siglo XIX

## Discurso en el Aniversario del Periódico del Pueblo

### KARL MARX

Este discurso es una expresión vívida del sentido que Marx tenía de la revolución proletaria como una presencia volcánica en la sociedad europea de mediados del siglo diecinueve, y también de su visión intensamente moralista de la próxima revolución como un castigo capital a una sociedad que merecía morir. Pronunció este discurso en inglés el 14 de abril de 1856, y fue publicado unos días después en el Periódico del Pueblo. Este era un periódico cartista, publicado en Londres desde 1852 hasta 1858, para el cual Marx escribió ocasionalmente artículos.

Las llamadas Revoluciones de 1848 fueron simples incidentes—pequeñas fracturas y fisuras en la dura corteza de la sociedad europea. Sin embargo, denunciaron el abismo. Bajo la aparentemente sólida superficie, traicionaron océanos de materia líquida, necesitando solo expansión para desgarrar continentes de roca dura. Ruidosa y confusamente proclamaron la emancipación del Proletariado, es decir, el secreto del siglo XIX y de la revolución de ese siglo. Esa revolución social no era nueva inventada en 1848. El vapor, la electricidad y el mule autoaccionado eran revolucionarios de un carácter bastante más peligroso que incluso los ciudadanos Barbés, Raspail y Blanqui. Pero aunque la atmósfera en que vivimos pesa sobre cada uno con una fuerza de 20.000 libras, la sientes? No más que lo hizo la sociedad europea antes de 1848 ante la atmósfera revolucionaria que lo envolvía y presionaba por todos lados. Hay un gran hecho característico de nuestro siglo XIX que ninguna parte se atreve a negar. Por un lado, han surgido fuerzas industriales y científicas que ninguna época anterior había sospechado jamás. Por otro lado, existen síntomas de decadencia que superan ampliamente los horrores registrados durante los últimos tiempos del Imperio romano. En nuestros días todo parece estar impregnado con su contrario. La maquinaria dotada con el maravilloso poder de acortar y fructificar el trabajo humano lo vemos ahora hambriento y sobreexplotado. Las nuevas fuentes extrañas de riqueza son transformadas por algún extraño hechizo en fuentes de necesidad. Las victorias del arte parecen compradas con pérdidas morales. A medida que humanidad conquista a la naturaleza, parece caer esclavizada ante otros hombres o a su propia infamia. Incluso la pura luz de ciencia parece incapaz de brillar más que sobre el oscuro fondo de ignorancia. Todos nuestros inventos y avances parecen resultar únicamente en dotar a las fuerzas materiales con vida intelectual mientras estupidizamos nuestra vida humana convirtiéndola en una fuerza material. Este antagonismo entre moderna industria y ciencia por un lado, miseria moderna y disolución por otro; este antagonismo entre las fuerzas productivas temsilas modernas contra las relaciones sociales; esto es un hecho palpable e innegable.

Algunos partidos pueden lamentar esto; otros pueden desear deshacerse del arte moderno con tal fin; o pueden imaginar que tan notable avance industrial debe completarse mediante un retroceso igualmente destacado en política. De parte nuestra no confundimos las formas del espíritu astuto que sigue marcando todas estas contradicciones.

Trabajadores son tanto invención moderna como maquinaria misma: son tan nuevos como estos mismos avances industriales...

(Continuación eliminada debido a extensión)

**Condiciones Ambientales Finalmente: Un Resumen**

El texto presenta un análisis profundo acerca del desarrollo social bajo sociedades dominadas por regímenes feudales comparándolos con revoluciones contemporáneas bajo clases proletarias emergentes realizando cambios significativos dentro del contexto societal europeo para acentuar contradicciones estructurales internas debatidas continuamente hasta atender al sufrimiento humano generado—aún más extremo hacia finales o tras eventos surgidos posteriormente hacia movilizaciones sociales actualizadas aún hoy día—se profundiza entorno al estado actual vigente cubriendo aspectos geográficos e históricos específicos usando narrativas afectivas buscando reinterpretar eventos pasados justificando las luchas actuales aunque pareciendo inactuales e irreconciliables dentro todavía cronologías dispersas donde podrían colocarse dentro objetivos revolucionarios re-imaginados.

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> Nota: Translation cuts off incomplete at the end of the abstract-like section—text focus diverts onto imperialism narratives shaping various colonies alongside viewership contexts expanding into regions across Europe creating nearly limitless circulations upon concluding localizes not fully encompassing whole even earlier discourses trending ahead with later dialogue refinements generating rediscoveries over particular persistence across diminishing domains perceived working communities attempting liberation trails often misconstrued by generalizing abstractions lacking progressive details sustainable reliant displacement methodologies facing uncertainties yielding few resources left unresolved towards outright transformations envisioned even endlessly now folding back thus to cyclic