In the middle of October, 1849, the National Assembly met once more. On November 1 Bonaparte surprised it with a message in which he announced the dismissal of the Barrot-Falloux Ministry and the formation of a new ministry. No one has ever sacked lackeys with less ceremony than Bonaparte his ministers. The kicks that were intended for the National Assembly were given in the meantime to Barrot & Co.
The Barrot Ministry, as we have seen, had been composed of Legitimists and Orleanists; it was a ministry of the party of Order. Bonaparte had needed it to dissolve the republican Constituent Assembly, to bring about the expedition against Rome, and to break the Democratic party. Behind this ministry he had seemingly effaced himself, surrendered governmental power into the hands of the party of Order, and donned the modest character mask that the responsible editor of a newspaper wore under Louis Philippe, the mask of the homme de paille [straw man]. He now threw off a mask which was no longer the light veil behind which he could hide his physiognomy, but an iron mask which prevented him from displaying a physiognomy of his own. He had appointed the Barrot Ministry in order to blast the republican National Assembly in the name of the party of Order; he dismissed it in order to declare his own name independent of the National Assembly of the party of Order.
Plausible pretexts for this dismissal were not lacking. The Barrot Ministry neglected even the decencies that would have let the President of the Republic appear as a power side by side with the National Assembly. During the recess of the National Assembly Bonaparte published a letter to Edgar Ney in which he seemed to disapprove of the illiberal attitude of the Pope, just as in opposition to the Constituent Assembly he had published a letter in which he commended Oudinot for the attack on the Roman republic. When the National Assembly now voted the budget for the Roman expedition, Victor Hugo, out of alleged liberalism, brought up this letter for discussion. The party of Order with scornfully incredulous outcries stifled the idea that Bonaparte‘s ideas could have any political importance. Not one of the ministers took up the gauntlet for him. On another occasion Barrot, with his well-known hollow rhetoric, let fall from the platform words of indignation concerning the "abominable intrigues" that, according to his assertion, went on in the immediate entourage of the President. Finally, while the ministry obtained from the National Assembly a widow‘s pension for the Duchess of Orleans it rejected any proposal to increase the Civil List of the President. And in Bonaparte the imperial pretender was so intimately bound up with the adventurer down on his luck that the one great idea, that he was called to restore the empire, was always supplemented by the other, that it was the mission of the French people to pay his debts.
The Barrot-Falloux Ministry was the first and last parliamentary ministry that Bonaparte brought into being. Its dismissal forms, accordingly, a decisive turning point. With it the party of Order lost, never to reconquer it, an indispensable position for the maintenance of the parliamentary regime, the lever of executive power. It is immediately obvious that in a country like France, where the executive power commands an army of officials numbering more than half a million individuals and therefore constantly maintains an immense mass of interests and livelihoods in the most absolute dependence; where the state enmeshes, controls, regulates, superintends, and tutors civil society from its most comprehensive manifestations of life down to its most insignificant stirrings, from its most general modes of being to the private existence of individuals; where through the most extraordinary centralization this parasitic body acquires a ubiquity, an omniscience, a capacity for accelerated mobility, and an elasticity which finds a counterpart only in the helpless dependence, the loose shapelessness of the actual body politic — it is obvious that in such a country the National Assembly forfeits all real influence when it loses command of the ministerial posts, if it does not at the same time simplify the administration of the state, reduce the army of officials as far as possible, and, finally, let civil society and public opinion create organs of their own, independent of the governmental power. But it is precisely with the maintenance of that extensive state machine in its numerous ramifications that the material interests of the French bourgeoisie are interwoven in the closest fashion. Here it finds posts for its surplus population and makes up in the form of state salaries for what it cannot pocket in the form of profit, interest, rents, and honorariums. On the other hand, its political interests compelled it to increase daily the repressive measures and therefore the resources and the personnel of the state power, while at the same time it had to wage an uninterrupted war against public opinion and mistrustfully mutilate, cripple, the independent organs of the social movement, where it did not succeed in amputating them entirely. Thus the French bourgeoisie was compelled by its class position to annihilate, on the one hand, the vital conditions of all parliamentary power, and therefore, likewise, of its own, and to render irresistible, on the other hand, the executive power hostile to it.
The new ministry was called the Hautpoul Ministry. Not in the sense that General Hautpoul had received the rank of Prime Minister. Rather, simultaneously with Barrot‘s dismissal, Bonaparte abolished this dignity, which, true enough, condemned the President of the Republic to the status of the legal nonentity of a constitutional monarch, but of a constitutional monarch without throne or crown, without scepter or sword, without freedom from responsibility, without imprescriptible possession of the highest state dignity, and worst of all, without a Civil List. The Hautpoul Ministry contained only one man of parliamentary standing, the moneylender Fould, one of the most notorious of the high financiers. To his lot fell the Ministry of Finance. Look up the quotations on the Paris Bourse and you will find that from November 1, 1849, onward the French fonds [government securities] rise and fall with the rise and fall of Bonapartist stocks. While Bonaparte had thus found his ally in the Bourse, he at the same time took possession of the police by appointing Carlier police prefect of Paris.
Only in the course of development, however, could the consequences of the change of ministers come to light. To begin with, Bonaparte had taken a step forward only to be driven backward all the more conspicuously. His brusque message was followed by the most servile declaration of allegiance to the National Assembly. As often as the ministers dared to make a diffident attempt to introduce his personal fads as legislative proposals, they themselves seemed to carry out, against their will and compelled by their position, comical commissions whose fruitlessness they were persuaded of in advance. As often as Bonaparte blurted out his intentions behind the ministers‘ backs and played with his "idees napoleoniennes," 1 his own ministers disavowed him from the tribune of the National Assembly. His usurpatory longings seemed to make themselves heard only in order that the malicious laughter of his opponents might not be muted. He behaved like an unrecognized genius, whom all the world takes for a simpleton. Never did he enjoy the contempt of all classes in fuller measure than during this period. Never did the bourgeoisie rule more absolutely, never did it display more ostentatiously the insignia of domination.
I need not write here the history of its legislative activity, which is summarized during this period in two laws: in the law reestablishing the wine tax and the education law abolishing unbelief.2 If wine drinking was made harder for the French, they were presented all the more plentifully with the water of true life. If in the law on the wine tax the bourgeoisie declared the old, hateful French tax system to be inviolable, it sought through the education law to insure among the masses the old state of mind that put up with the tax system. One is astonished to see the Orleanists, the liberal bourgeois, these old apostles of Voltaireanism and eclectic philosophy, entrust to their hereditary enemies, the Jesuits, the superintendence of the French mind. However Orleanists and Legitimists could part company in regard to the pretenders to the throne, they understood that securing their united rule necessitated the uniting of the means of repression of two epochs, that the means of subjugation of the July Monarchy had to be supplemented and strengthened by the means of subjugation of the Restoration.
The peasants, disappointed in all their hopes, crushed more than ever by the low level of grain prices on the one hand, and by the growing burden of taxes and mortgage debts on the other, began to bestir themselves in the departments. They were answered by a drive against the schoolmasters, who were made subject to the clergy, by a drive against the mayors, made subject to the prefects, and by a system of espionage to which all were made subject. In Paris and the large towns reaction itself has the physiognomy of its epoch and challenges more than it strikes down. In the countryside it becomes dull, coarse, petty, tiresome, and vexatious, in a word, the gendarme. One comprehends how three years of the regime of the gendarme, consecrated by the regime of the priest, were bound to demoralize immature masses.
Whatever amount of passion and declamation might be employed by the party of Order against the minority from the tribune of the National Assembly, its speech remained as monosyllabic as that of the Christians, whose words were to be: Yea, yea; nay, nay! As monosyllabic on the platform as in the press. Flat as a riddle whose answer is known in advance. Whether it was a question of the right of petition or the tax on wine, freedom of the press or free trade, the clubs or the municipal charter, protection of personal liberty or regulation of the state budget, the watchword constantly recurs, the theme remains always the same, the verdict is ever ready and invariably reads: "Socialism!" Even bourgeois liberalism is declared socialistic, bourgeois enlightenment socialistic, bourgeois financial reform socialistic. It was socialistic to build a railway where a canal already existed, and it was socialistic to defend oneself with a cane when one was attacked with a rapier.
This was not merely a figure of speech, fashion, or party tactics. The bourgeoisie had a true insight into the fact that all the weapons it had forged against feudalism turned their points against itself, that all the means of education it had produced rebelled against its own civilization, that all the gods it had created had fallen away from it. It understood that all the so-called bourgeois liberties and organs of progress attacked and menaced its class rule at its social foundation and its political summit simultaneously, and had therefore become "socialistic." In this menace and this attack it rightly discerned the secret of socialism, whose import and tendency it judges more correctly than so-called socialism knows how to judge itself; the latter can, accordingly, not comprehend why the bourgeoisie callously hardens its heart against it, whether it sentimentally bewails the sufferings of mankind, or in Christian spirit prophesies the millennium and universal brotherly love, or in humanistic style twaddles about mind, education, and freedom, or in doctrinaire fashion invents a system for the conciliation and welfare of all classes. What the bourgeoisie did not grasp, however, was the logical conclusion that its own parliamentary regime, its political rule in general, was now also bound to meet with the general verdict of condemnation as being socialistic. As long as the rule of the bourgeois class had not been completely organized, as long as it had not acquired its pure political expression, the antagonism of the other classes likewise could not appear in its pure form, and where it did appear could not take the dangerous turn that transforms every struggle against the state power into a struggle against capital. If in every stirring of life in society it saw "tranquillity" imperiled, how could it want to maintain at the head of society a regime of unrest, its own regime, the parliamentary regime, this regime that, according to the expression of one of its spokesmen, lives in struggle and by struggle? The parliamentary regime lives by discussion, how shall it forbid discussion? Every interest, every social institution, is here transformed into general ideas, debated as ideas; how shall any interest, any institution, sustain itself above thought and impose itself as an article of faith? The struggle of the orators on the platform evokes the struggle of the scribblers of the press; the debating club in parliament is necessarily supplemented by debating clubs in the salons and the bistros; the representatives, who constantly appeal to public opinion, give public opinion the right to speak its real mind in petitions. The parliamentary regime leaves everything to the decision of majorities; how shall the great majorities outside parliament not want to decide? When you play the fiddle at the top of the state, what else is to be expected but that those down below dance?
Thus by now stigmatizing as "socialistic" what it had previously extolled as "liberal," the bourgeoisie confesses that its own interests dictate that it should be delivered from the danger of its own rule; that to restore tranquillity in the country its bourgeois parliament must, first of all, be given its quietus; that to preserve its social power intact its political power must be broken; that the individual bourgeois can continue to exploit the other classes and to enjoy undisturbed property, family, religion, and order only on condition that their class be condemned along with the other classes to like political nullity; that in order to save its purse it must forfeit the crown, and the sword that is to safeguard it must at the same time be hung over its own head as a sword of Damocles.
In the domain of the interests of the general citizenry, the National Assembly showed itself so unproductive that, for example, the discussions on the Paris-Avignon railway, which began in the winter of 1850, were still not ripe for conclusion on December 2, 1851. Where it did not repress or pursue a reactionary course it was stricken with incurable barrenness.
While Bonaparte‘s ministry partly took the initiative in framing laws in the spirit of the party of Order, and partly even outdid that party‘s harshness in their execution and administration, he, on the other hand, sought by childishly silly proposals to win popularity, to bring out his opposition to the National Assembly, and to hint at a secret reserve that was only temporarily prevented by conditions from making its hidden treasures available to the French people. Such was the proposal to decree an increase in pay of four sous a day to the noncommissioned officers. Such was the proposal of an honor-system loan bank for the workers. Money as a gift and money as a loan, it was with prospects such as these that he hoped to lure the masses. Donations and loans — the financial science of the lumpen proletariat, whether of high degree or low, is restricted to this. Such were the only springs Bonaparte knew how to set in action. Never has a pretender speculated more stupidly on the stupidity of the masses.
The National Assembly flared up repeatedly over these unmistakable attempts to gain popularity at its expense, over the growing danger that this adventurer, whom his debts spurred on and no established reputation held back, would venture a desperate coup. The discord between the party of Order and the President had taken on a threatening character when an unexpected event threw him back repentant into its arms. We mean the by-elections of March 10, 1850. These elections were held for the purpose of filling the representatives‘ seats that after June 13 had been rendered vacant by imprisonment or exile. Paris elected only social-democratic candidates. It even concentrated most of the votes on an insurgent of June, 1848, on De Flotte. Thus did the Parisian petty bourgeoisie, in alliance with the proletariat, revenge itself for its defeat on June 13, 1849. It seemed to have disappeared from the battlefield at the moment of danger only to reappear there on a more propitious occasion with more numerous fighting forces and with a bolder battle cry. One circumstance seemed to heighten the peril of this election victory. The army voted in Paris for the June insurgent against La Hitte, a minister of Bonaparte‘s, and in the departments largely for the Montagnards, who here too, though indeed not so decisively as in Paris, maintained the ascendancy over their adversaries.
Bonaparte saw himself suddenly confronted with revolution once more. As on January 29, 1849, as on June 13, 1849, so on March 10, 1850, he disappeared behind the party of Order. He made obeisance, he pusillanimously begged pardon, he offered to appoint any ministry it pleased at the behest of the parliamentary majority, he even implored the Orleanist and Legitimist party leaders, the Thiers, the Berryers, the Broglies, the Moles, in brief, the so-called burgraves,3 to take the helm of state themselves. The party of Order proved unable to take advantage of this opportunity that would never return. Instead of boldly possessing itself of the power offered, it did not even compel Bonaparte to reinstate the ministry dismissed on November 1; it contented itself with humiliating him by its forgiveness and adjoining M. Baroche to the Hautpoul Ministry. As public prosecutor this Baroche had stormed and raged before the High Court at Bourges, the first time against the revolutionists of May 15,4 the second time against the democrats of June 13, both times because of an attempt on the life of the National Assembly. None of Bonaparte‘s ministers subsequently contributed more to the degradation of the National Assembly, and after December 2, 1851, we meet him once more as the comfortably installed and highly paid vice president of the Senate. He had spat in the revolutionists‘ soup in order that Bonaparte might eat it up.
The social-democratic party, for its part, seemed only to look for pretexts to put its own victory once again in doubt and to blunt its point. Vidal, one of the newly elected representatives of Paris, had been elected simultaneously in Strasbourg. He was induced to decline the election for Paris and accept it for Strasbourg. And so, instead of making its victory at the polls conclusive and thereby compelling the party of Order to contest it in parliament at once, instead of thus forcing the adversary to fight at the moment of popular enthusiasm and favorable mood in the army, the democratic party wearied Paris during the months of March and April with a new election campaign, let the aroused popular passions wear themselves out in this repeated provisional election game, let the revolutionary energy satiate itself with constitutional successes, dissipate itself in petty intrigues, hollow declamations, and sham movements, let the bourgeoisie rally and make its preparations, and, lastly, weakened the significance of the March elections by a sentimental commentary in the April by-election, the election of Eugene Sue. In a word, it made an April Fool of March 10.
The parliamentary majority understood the weakness of its antagonist. Its seventeen burgraves — for Bonaparte had left to it the direction of and responsibility for the attack — drew up a new electoral law, the introduction of which was entrusted to M. Faucher, who solicited this honor for himself. On May 8 he introduced the law by which universal suffrage was to be abolished, a residence of three years in the locality of the election to be imposed as a condition on the electors, and finally, the proof of this residence made dependent in the case of workers on a certificate from their employers.
Just as the democrats had, in revolutionary fashion, raged and agitated during the constitutional election contest, so now, when it was requisite to prove the serious nature of that victory arms in hand, did they in constitutional fashion preach order, calme majestueux, lawful action, that is to say, blind subjection to the will of the counterrevolution, which imposed itself as the law. During the debate the "Mountain" put the party of Order to shame by asserting, against the latter‘s revolutionary passion, the dispassionate attitude of the philistine who keeps within the law, and by felling that party to earth with the fearful reproach that it was proceeding in a revolutionary manner. Even the newly elected deputies were at pains to prove by their decorous and discreet action what a misconception it was to decry them as anarchists and construe their election as a victory for revolution. On May 31 the new electoral law went through. The Montagne contented itself with smuggling a protest into the President‘s pocket. The electoral law was followed by a new press law, by which the revolutionary newspaper press was entirely suppressed.5 It had deserved its fate. The National and La Presse, two bourgeois organs, were left after this deluge as the most advanced outposts of the revolution.
We have seen how during March and April the democratic leaders had done everything to embroil the people of Paris in a sham fight, how after May 8 they did everything to restrain them from a real fight. In addition to this, we must not forget that the year 1850 was one of the most splendid years of industrial and commercial prosperity, and the Paris proletariat was therefore fully employed. But the election law of May 31, 1850, excluded it from any participation in political power. It cut the proletariat off from the very arena of the struggle. It threw the workers back into the position of pariahs which they had occupied before the February Revolution. By letting themselves be led by the democrats in the face of such an event and forgetting the revolutionary interests of their class for momentary case and comfort, they renounced the honor of being a conquering power, surrendered to their fate, proved that the defeat of June, 1848, had put them out of the fight for years and that the historical process would for the present again have to go on over their heads. As for the petty-bourgeois democracy, which on June 13 had cried, "But if once universal suffrage is attacked, then we‘ll show them," it now consoled itself with the contention that the counterrevolutionary blow which had struck it was no blow and the law of May 31 no law. On the second Sunday in May, 1852, every Frenchman would appear at the polling place with ballot in one hand and sword in the other. With this prophecy it rested content. Lastly, the army was disciplined by its superior officers for the elections of March and April, 1850, just as it had been disciplined for those of May 28, 1849. This time, however, it said decidedly: "The revolution shall not dupe us a third time."
The law of May 31, 1850, was the coup d‘etat of the bourgeoisie. All its conquests over the revolution hitherto had only a provisional character and were endangered as soon as the existing National Assembly retired from the stage. They depended on the hazards of a new general election, and the history of elections since 1848 irrefutably proved that the bourgeoisie‘s moral sway over the mass of the people was lost in the same measure as its actual domination developed. On March 10 universal suffrage declared itself directly against the domination of the bourgeoisie; the bourgeoisie answered by outlawing universal suffrage. The law of May 31 was therefore one of the necessities of the class struggle. On the other hand, the constitution required a minimum of two million votes to make an election of the President of the Republic valid. If none of the candidates for the presidency received this minimum, the National Assembly was to choose the President from among the three candidates to whom the largest number of votes would fall. At the time when the Constituent Assembly made this law, ten million electors were registered on the rolls of voters. In its view, therefore, a fifth of the people entitled to vote was sufficient to make the presidential election valid. The law of May 31 struck at least three million votes off the electoral rolls, reduced the number of people entitled to vote to seven million, and nevertheless retained the legal minimum of two million for the presidential election. It therefore raised the legal minimum from a fifth to nearly a third of the effective votes; that is, it did everything to smuggle the election of the President out of the hands of the people and into the hands of the National Assembly. Thus through the electoral law of May 31 the party of Order seemed to have made its rule doubly secure, by surrendering the election of the National Assembly and that of the President of the Republic to the stationary section of society.
1 An ironical allusion to Louis Bonaparte‘s book Des Idées apoleoniennes. which he wrote in England and published in Paris and Brussels in 1839.
2 The wine tax, abolished as of January 1, 1850 by decision of the Constituent Assembly, was re-introduced by a law of the Legislative Assembly on December 1 20-21, 1849.
The education law, which virtually placed the schools under the control of the clergy, was adopted by the Legislative Assembly on March 15-27, 1850. For an assessment of these laws see Karl Marx, The Class Struggles in France, 1848 to 1850.
3 The reference is to the commission of 17 Orleanists and Legitimists- deputies of the Legislative Assembly- appointed by the Minister of the Interior on May 1, 1850 to draft a new electoral law. Its members were nicknamed burgraves, a name borrowed from the title of a historical drama by Victor Hugo, as an allusion to their unwarranted claims to power and their reactionary aspirations. The drama is set in medieval Germany, where the Burggraf was governor, appointed by the emperor, of a Burg (city) or district.
4 From March 7 to April 3, 1849 the leaders of the Paris workers‘ uprising of May 15, 1848 were tried at Bourges on a charge of conspiring against the government. Barbés and Albert were sentenced to exile, Blanqui to ten years solitary confinement and the rest of the accused to various terms of imprisonment or exile.
On April 16, 1848 a peaceful procession of Paris workers marched towards the Town Hall to present a petition to the Provisional Government for "organisation of labour" and "abolition of the exploitation
of man by man." The workers encountered battalions of the bourgeois national guard and were forced to retreat.
On May 15, 1848 Paris workers led by Blanqui, Barbès and others took revolutionary action against the anti-labour and anti-democratic policy of the bourgeois Constituent Assembly which had opened on May 4. The participants in the mass demonstration forced their way into the Assembly, demanded the formation of a Ministry of Labour and presented a number of other demands. An attempt was made to form a revolutionary government. National guards from the bourgeois quarters and regular troops succeeded, however, in restoring the power of the Constituent Assembly. The leaders of the movement were arrested and put on trial.
5 The press law passed by the Legislative Assembly in July 1850 ("Loi sur le cautionnement des journaux et le timbre des écrits périodiques et non périodiques. 16-23 juillet 1850") considerably increased the caution money which newspaper publishers had to deposit, and introduced a stamp-duty, which applied also to pamphlets. This new law was a continuation of reactionary measures which virtually led to the abolition of freedom of the press in France (see also Karl Marx, The Class Struggles in France, 1848 to 1850).
The social republic appeared as a phrase, as a prophecy, on the threshold of the February Revolution. In the June days of 1848, it was drowned in the blood of the Paris proletariat, but it haunts the subsequent acts of the drama like a ghost. The democratic republic announces its appearance. It is dissipated on June 13, 1849, together with its deserting petty bourgeois, but in its flight it redoubles its boastfulness. The parliamentary republic together with the bourgeoisie takes possession of the entire state; it enjoys its existence to the full, but December 2, 1851, buries it to the accompaniment of the anguished cry of the coalesced royalists: "Long live the Republic!"
The French bourgeoisie balked at the domination of the working proletariat; it has brought the lumpen proletariat1 to domination, with the Chief of the Society of December 10 at the head. The bourgeoisie kept France in breathless fear of the future terrors of red anarchy – Bonaparte discounted this future for it when, on December 4, he had the eminent bourgeois of the Boulevard Montmartre and the Boulevard des Italiens shot down at their windows by the drunken army of law and order. The bourgeoisie apotheosized the sword; the sword rules it. It destroyed the revolutionary press; its own press is destroyed. It placed popular meetings under police surveillance; its salons are placed under police supervision. It disbanded the democratic National Guard, its own National Guard is disbanded. It imposed a state of siege; a state of siege is imposed upon it. It supplanted the juries by military commissions; its juries are supplanted by military commissions. It subjected public education to the sway of the priests; the priests subject it to their own education. It jailed people without trial, it is being jailed without trial. It suppressed every stirring in society by means of state power; every stirring in its society is suppressed by means of state power. Out of enthusiasm for its moneybags it rebelled against its own politicians and literary men; its politicians and literary men are swept aside, but its moneybag is being plundered now that its mouth has been gagged and its pen broken. The bourgeoisie never tired of crying out to the revolution what St. Arsenius cried out to the Christians: "Fuge, tace, quiesce!" ["Flee, be silent, keep still!"] Bonaparte cries to the bourgeoisie: "Fuge, tace, quiesce!"
The French bourgeoisie had long ago found the solution to Napoleon‘s dilemma: "In fifty years Europe will be republican or Cossack." It solved it in the "Cossack republic." No Circe using black magic has distorted that work of art, the bourgeois republic, into a monstrous shape. That republic has lost nothing but the semblance of respectability. Present-day France was already contained in the parliamentary republic. It required only a bayonet thrust for the bubble to burst and the monster to leap forth before our eyes.
Why did the Paris proletariat not rise in revolt after December 2?
The overthrow of the bourgeoisie had as yet been only decreed; the decree was not carried out. Any serious insurrection of the proletariat would at once have put new life into the bourgeoisie, reconciled it with the army, and insured a second June defeat for the workers.
On December 4 the proletariat was incited by bourgeois and shopkeeper to fight. On the evening of that day several legions of the National Guard promised to appear, armed and uniformed, on the scene of battle. For the bourgeois and the shopkeeper had learned that in one of his decrees of December 2 Bonaparte had abolished the secret ballot and had ordered them to put a "yes" or "no" after their names on the official registers. The resistance of December 4 intimidated Bonaparte. During the night he had placards posted on all the street corners of Paris announcing the restoration of the secret ballot. The bourgeois and the shopkeeper believed they had gained their objective. Those who failed to appear next morning were the bourgeois and the shopkeeper.
By a coup de main the night of December 1-2 Bonaparte had robbed the Paris proletariat of its leaders, the barricade commanders. An army without officers, averse to fighting under the banner of the Montagnards because of the memories of June, 1848 and 1849, and May, 1850, it left to its vanguard, the secret societies, the task of saving the insurrectionary honor of Paris, which the bourgeoisie had surrendered to the military so unresistingly that, subsequently, Bonaparte could disarm the National Guard with the sneering motive of his fear that its weapons would be turned against it by the anarchists!
"This is the complete and final triumph of socialism!" Thus Guizot characterized December 2. But if the overthrow of the parliamentary republic contains within itself the germ of the triumph of the proletarian revolution, its immediate and obvious result was Bonaparte‘s victory 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. It renounces all will of its own before the executive power and submits itself to the superior command of an alien, of authority. The executive power, in contrast to the legislative one, expresses the heteronomy of a nation in contrast to its autonomy. France therefore seems to have escaped the despotism of a class only to fall back under the despotism of an individual, and what is more, under the authority of an individual without authority. The struggle seems to be settled in such a way that all classes, equally powerless and equally mute, fall on their knees before the rifle butt.
But the revolution is thoroughgoing. It is still traveling through purgatory. It does its work methodically. By December 2, 1851, it had completed half of its preparatory work; now it is completing the other half. It first completed the parliamentary power in order to be able to overthrow it. Now that it has achieved this, it completes 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 accomplished this second half of its preliminary work, Europe will leap from its seat and exult: Well burrowed, old mole!2
The executive power with its enormous bureaucratic and military organization, with its wide-ranging and ingenious state machinery, with a host of officials numbering half a million, besides an army of another half million – this terrifying parasitic body which enmeshes the body of French society and chokes all its pores sprang up in the time of the absolute monarchy, with the decay of the feudal system which it had helped to hasten. The seignorial 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 patterns of conflicting medieval plenary powers into the regulated plan of a state authority whose work is divided and centralized as in a factory.
The first French Revolution, with its task of breaking all separate local, territorial, urban, and provincial powers in order to create the civil unity of the nation, was bound to develop what the monarchy had begun, centralization, but at the same time the limits, the attributes, and the agents of the governmental power. Napoleon completed this state machinery. The Legitimate Monarchy and the July Monarchy added nothing to it but a greater division of labor, increasing at the same rate as the division of labor inside the bourgeois society created new groups of interests, and therefore new material for the state administration. Every common interest was immediately severed from the society, countered by a higher, general interest, snatched from the activities of society‘s members themselves and made an object of government activity – from a bridge, a schoolhouse, and the communal property of a village community, to the railroads, the national wealth, and the national University of France. Finally the parliamentary republic, in its struggle against the revolution, found itself compelled to strengthen the means and the centralization of governmental power with repressive measures. All revolutions perfected this machine instead of breaking it. The parties, which alternately contended for domination, regarded the possession of this huge state structure as the chief spoils of the victor.
But under the absolute monarchy, during the first Revolution, and under Napoleon the bureaucracy was only the means of preparing the class rule of the bourgeoisie. Under the Restoration, under Louis Philippe, 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. The state machinery has so strengthened itself vis-à-vis civil society that the Chief of the Society of December 10 suffices for its head – an adventurer dropped in from abroad, raised on the shoulders of a drunken soldiery which he bought with whisky and sausages and to which he has to keep throwing more sausages. Hence the low-spirited despair, the feeling of monstrous humiliation and degradation that oppresses the breast of France and makes her gasp. She feels dishonored.
And yet the state power is not suspended in the air. Bonaparte represented a class, and the most numerous class of French society at that, the small-holding peasants.
Just as the Bourbons were the dynasty of the big landed property and the Orleans the dynasty of money, so the Bonapartes are the dynasty of the peasants, that is, the French masses. The chosen of the peasantry is not the Bonaparte who submitted to the bourgeois parliament but the Bonaparte who dismissed the bourgeois parliament. For three years the towns had succeeded in falsifying the meaning of the December 10 election and in cheating the peasants out of the restoration of the Empire. The election of December 10, 1848, has been consummated only by the coup d‘état of December 2, 1851.
The small-holding peasants form an enormous mass whose members live in similar conditions but without entering into manifold relations with each other. Their mode of production isolates them from one another instead of bringing them into mutual intercourse. The isolation is furthered by France‘s poor means of communication and the poverty of the peasants. Their field of production, the small holding, permits no division of labor in its cultivation, no application of science, and therefore no multifariousness of development, no diversity of talent, no wealth of social relationships. Each individual peasant family is almost self-sufficient, directly produces most of its consumer needs, and thus acquires its means of life more through an exchange with nature than in intercourse with society. A small holding, the peasant and his family; beside it another small holding, another peasant and another family. A few score of these constitute a village, and a few score villages constitute a department. Thus the great mass of the French nation is formed by the simple addition of homologous magnitudes, much as potatoes in a sack form a sack of potatoes. Insofar as millions of families live under conditions of existence that separate their mode of life, their interests, and their culture from those of the other classes, and put them in hostile opposition to the latter, they form a class. Insofar as there is merely a local interconnection among these small-holding peasants, and the identity of their interests forms no community, no national bond, and no political organization among them, they do not constitute a class. They are therefore incapable of asserting their class interest in their own name, whether through a parliament or 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, an unlimited governmental power which protects them from the other classes and sends them rain and sunshine from above. The political influence of the small-holding peasants, therefore, finds its final expression in the executive power which subordinates society to itself.
Historical tradition gave rise to the French peasants‘ belief in the miracle that a man named Napoleon would bring all glory back to them. And there turned up an individual who claims to be that man because he bears the name Napoleon, in consequence of the Code Napoleon, which decrees: "Inquiry into paternity is forbidden." After a twenty-year vagabondage and a series of grotesque adventures the legend is consummated, and the man becomes Emperor of the French. The fixed idea of the nephew was realized 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 uprisings in half of France,3 the raids of the army on the peasants, the mass incarceration and transportation of the peasants?
Since Louis XIV, France has experienced no similar persecution of the peasants "on account of demagogic agitation." 4
But let us not misunderstand. The Bonaparte dynasty represents not the revolutionary, but the conservative peasant; not the peasant who strikes out beyond the condition of his social existence, the small holding, but rather one who wants to consolidate his holding; not the countryfolk who in alliance with the towns want to overthrow the old order through their own energies, but on the contrary those who, in solid seclusion within this old order, want to see themselves and their small holdings saved and favored 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 but his modern Vendée.5
The three years‘ stern rule of the parliamentary republic freed a part of the French peasants from the Napoleonic illusion and revolutionized them, even though superficially; but the bourgeoisie violently repulsed 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 process took the form of an incessant struggle between the schoolmasters and the priests. The bourgeoisie struck down the schoolmasters. The peasants for the first time made efforts to behave independently vis-à-vis the government. 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 these peasants with sieges and executions. And this same bourgeoisie now cries out against the stupidity of the masses, the vile multitude that betrayed it to Bonaparte. The bourgeoisie itself has violently strengthened the imperialism of the peasant class; it has preserved the conditions that form the birthplaces of this species of peasant religion. The bourgeoisie, in truth, is bound to fear the stupidity of the masses so long as they remain conservative, and the insight of the masses as soon as they become revolutionary.
In the uprisings 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 to since 1848 had sharpened their wits. But they had inscribed themselves in the historical underworld; history held them to their word, and the majority was still so implicated that precisely in the reddest departments the peasant population voted openly for Bonaparte. In their view, the National Assembly had hindered his progress. He has now merely broken the fetters that the towns had imposed on the will of the countryside. In some parts the peasants even entertained the grotesque notion of a convention with Napoleon.
After the first Revolution had transformed the semi-feudal peasants into freeholders, Napoleon confirmed and regulated the conditions in which they could exploit undisturbed the soil of France which they had only just acquired, and could slake their youthful passion for property. But what is now ruining the French peasant is his small holding itself, the division of the land and the soil, the property form which Napoleon consolidated in France. It is exactly these material conditions which made the feudal peasant a small-holding peasant and Napoleon an emperor. Two generations sufficed to produce the unavoidable result: progressive deterioration of agriculture and progressive indebtedness of the agriculturist. The "Napoleonic" property form, which at the beginning of the nineteenth century was the condition of the emancipation and enrichment of the French countryfolk, has developed in the course of this century into the law of their enslavement and their pauperism. And just this law is the first of the "Napoleonic ideas" 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 the small holdings themselves but outside them – in the influence of secondary circumstances – his experiments will shatter like soap bubbles when they come in contact with the relations of production.
The economic development of small-holding property has radically changed the peasants‘ relations with the other social classes. Under Napoleon the fragmentation of the land in the countryside supplemented free competition and the beginning of big industry in the towns. The peasant class was the ubiquitous protest against the recently overthrown landed aristocracy. The roots that small-holding property struck in French soil deprived feudalism of all nourishment. The landmarks of this property formed the natural fortification of the bourgeoisie against any surprise attack by its old overlords. But in the course of the nineteenth century the urban usurer replaced the feudal one, the mortgage replaced the feudal obligation, bourgeois capital replaced aristocratic landed property. The peasant‘s small holding is now only the pretext that allows the capitalist to draw profits, interest, and rent from the soil, while leaving it to the agriculturist himself to see to it how he can extract his wages. The mortgage debt burdening the soil of France imposes on the French peasantry an amount of interest equal to the annual interest on the entire British national debt. Small-holding property, in this enslavement by capital toward which its development pushes it unavoidably, has transformed the mass of the French nation into troglodytes. Sixteen million peasants (including women and children) dwell in caves, a large number of which have but one opening, others only two and the most favored only three. Windows are to 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 emerged small holdings and fertilized them with laurels, has become a vampire that sucks the blood from their hearts and brains and casts them into the alchemist‘s caldron of capital. The Code Napoléon is now nothing but the codex of distraints, of forced sales and compulsory auctions. To the four million (including children, etc.) officially recognized paupers, vagabonds, criminals, and prostitutes in France must be added another five million who hover on the margin of 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. Therefore the interests of the peasants are no longer, as under Napoleon, in accord with, but are now in opposition to bourgeois interests, to capital. Hence they find their natural ally and leader in the urban proletariat, whose task it is to overthrow the bourgeois order. But "strong and unlimited government" - and this is the second "Napoleonic idea" that the second Napoleon has to carry out – is called upon to defend this "material order" by force. This "material order" also serves, in all Bonaparte‘s proclamations, as the slogan against the rebellious peasants.
In addition to the mortgage which capital imposes on it, the small holding is burdened by taxes. Taxes are the life source of the bureaucracy, the army, the priests, and the court – in short, of the entire apparatus of the executive power. Strong government and heavy taxes are identical. By its very nature, small-holding property forms a basis for an all-powerful and numberless bureaucracy. It creates a uniform level of personal and economic relationships over the whole extent of the country. Hence it also permits uniform action from a supreme center on all points of this uniform mass. It destroys the aristocratic intermediate steps between the mass of the people and the power of the state. On all sides, therefore, it calls forth the direct intrusion of this state power and the interposition of its immediate organs. Finally, it produces an unemployed surplus population which can find no place either on the land or in the towns and which perforce reaches out for state offices as a sort of respectable alms, and provokes the creation of additional state positions. By the new markets which he opened with bayonets, 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 resources and complete his defenselessness against pauperism. An enormous bureaucracy, well gallooned and well fed, is the "Napoleonic idea" which is most congenial to the second Bonaparte. How could it be otherwise, considering 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? Hence one of his first financial operations was the raising of officials‘ salaries to their old level and the creation of new sinecures.
Another "idée napoléonienne" [Napoleonic idea] is the domination of the priests as an instrument of government. But while at the time of their emergence the small-holding owners, in their accord with society, in their dependence on natural forces and submission to the authority which protected them from above, were naturally religious, now that they are ruined by debts, at odds with society and authority, and driven beyond their own limitations, they have become naturally irreligious.
Heaven was quite a pleasing addition to the narrow strip of land just won, especially as it makes the weather; it becomes an insult as soon as it is thrust forward as a substitute for the small holding. The priest then appears as only the anointed bloodhound of the earthly police – another "idée napoléonienne." The expedition against Rome will take place in France itself next time, but in a sense opposite from that of M. de Montalembert.
Finally, the culminating "idée napoléonienne" is the ascendancy of the army. The army was the "point d’ honneur" of the small-holding peasants, it was they themselves transformed into heroes, defending their new possessions against the outer world, glorifying their recently won nationhood, plundering and revolutionizing the world. The uniform was their own state costume; war was their poetry; the small holding, enlarged and rounded off in imagination, was their fatherland, and patriotism the ideal form of the sense of property. But the enemies whom the French peasant now has to defend his property against are not the Cossacks; they are the huissiers [bailiffs] and the tax collectors. The small holding no longer lies in the so-called fatherland but in the registry of mortgages. The army itself is no longer the flower of the peasant youth; it is the swamp flower of the peasant lumpen proletariat. It consists largely of replacements, of substitutes, just as the second Bonaparte is himself only a replacement, the substitute for Napoleon. It now performs its deeds of valor by hounding the peasants in masses like chamois, by doing gendarme duty; and if the natural contradictions of his system chase the Chief of the Society of December 10 across the French border, his army, after some acts of brigandage, will reap, not laurels, but thrashings.
It is clear: All "idée napoléonienne" are ideas of the undeveloped small holding in the freshness of its youth; they are a contradiction to the outlived holdings. They are only the hallucinations of its death struggle, words transformed into phrases, spirits transformed into 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 state power and society. With the progressive deterioration of small-holding property, the state structure erected upon it collapses. The centralization of the state that modern society requires arises only on the ruins of the military-bureaucratic government machinery which was forged in opposition to feudalism.
The condition of the French peasants provides us with the answer to the riddle of the general elections of December 20 and 21, which bore the second Bonaparte up Mount Sinai, not to receive laws but to give them.
Obviously the bourgeoisie now had no choice but to elect Bonaparte. When the Puritans of the Council of Constance 6 complained of the dissolute lives of the popes and wailed about the necessity for moral reform, Cardinal Pierre d‘Ailly thundered at them: "Only the devil in person can still save the Catholic Church, and you ask for angels." Similarly, after the coup d‘état the French bourgeoisie cried out: Only the Chief of the Society of December 10 can still save bourgeois society! Only theft can still save property; only perjury, religion; bastardy, the family; disorder, order!
As the executive authority which has made itself independent, Bonaparte feels it to be his task to safeguard "bourgeois order." But the strength of this bourgeois order lies in the middle class. He poses, therefore, as the representative of the middle class and issues decrees in this sense. Nevertheless, he is somebody solely because he has broken the power of that middle class, and keeps on breaking it daily. He poses, therefore, as the opponent of the political and literary power of the middle class. But by protecting its material power he revives its political power. Thus the cause must be kept alive, but the effect, where it manifests itself, must be done away with. But this cannot happen without small confusions of cause and effect, since in their interaction both lose their distinguishing marks. New decrees obliterate the border line. Bonaparte knows how to pose at the same time as the representative of the peasants and of the people in general, as a man who wants to make the lower classes happy within the framework of bourgeois society. New decrees cheat the "true socialists" 7 of their governmental skill in advance. But above all, Bonaparte knows how to pose as the Chief of the Society of December 10, as the representative of the lumpen proletariat to which he himself, his entourage, his government, and his army belong, and whose main object is to benefit itself and draw California lottery prizes from the state treasury. And he confirms himself 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 which tries now to win, now to humiliate, first one class and then another, and uniformly arrays all of them against him; whose uncertainty in practice forms a highly comical contrast to the imperious, categorical style of the government decrees, a style slavishly copied from the uncle.
Industry and commerce, hence the business affairs of the middle class, are to prosper in hothouse fashion under the strong government: the grant of innumerable railroad concessions. But the Bonapartist lumpen proletariat is to enrich itself: those in the know play tripotage [underhand dealings] on the Exchange with the railroad concessions. But no capital is forthcoming for the railroads: obligation of the Bank to make advances on railroad shares. But at the same time the Bank is to be exploited for personal gain and therefore must be cajoled: release the Bank from the obligation to publish its report weekly; leonine8 agreement of the Bank with the government. The people are to be given employment: initiation of public works. But the public works increase the people‘s tax obligations: hence reduction of taxes by an attack on the rentiers, by conversion of the 5-percent bonds into 4½-percent. But the middle class must again receive a sweetening: hence a doubling of the wine tax for the people, who buy wine retail, and a halving of the wine tax for the middle class, which drinks it wholesale; dissolution of the actual workers‘ associations, but promises of miraculous future associations. The peasants are to be helped: mortgage banks which hasten their indebtedness 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 decree, 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 without taking from another. Just as it was said of the Duke de Guise in the time of the Fronde that he was the most obliging man in France because he gave all his estates to his followers, with feudal obligations to him, so Bonaparte would like to be the most obliging man in France and turn all the property and all the labor of France into a personal obligation to himself. He would like to steal all of France in order to make a present of it to France, or rather in order to buy France anew with French money, for as the Chief of the Society of December 10 he must buy what ought to belong to him. And to the Institution of Purchase belong all the state institutions, the Senate, the Council of State, the Assembly, the Legion of Honor, the military medals, the public laundries, the public works, the railroads, the general staff, the officers of the National Guard, the confiscated estates of the House of Orleans. The means of purchase is obtained by selling every place in the army and the government machinery. But the most important feature of this process, by which France is taken in order to give to her, are the percentages that find their way into the pockets of 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, characterized the confiscation of the Orleans estates – "It is the first vol [the word means both "flight" and "theft"] of the eagle" – is applicable to every flight of this eagle, who is more like a raven.9 He and his followers call out to one another like that Italian Carthusian admonishing the miser who ostentatiously counted the goods on which he could still live for years: "Tu fai conto sopra i beni, bisogna prima far il conto sopra gli anni" [Thou countest thy goods, thou shouldst first count thy years]. In order not to 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 gang of blokes of whom the best that can be said is that one does not know whence they come – these noisy, disreputable, rapacious bohemians who crawl into gallooned coats with the same grotesque dignity as the high dignitaries of Soulouque – elbow their way forward. One can visualize clearly this upper stratum of the Society of December 10 if one reflects that Veron-Crevel [A dissolute philistine character in Balzac‘s novel Cousin Bette] is its preacher of morals and Granier de Cassagnac its thinker. When Guizot, at the time of his ministry, turned this Granier of an obscure newspaper into a dynastic opponent, he used to boast of him with the quip: "C’est le roi des droles" [He is the king of buffoons]. It would be wrong to recall either the Regency10 or Louis XV in connection with Louis Bonaparte‘s court and clique. For "often before France has experienced a government of mistresses, but never before a government of kept men."
Driven by the contradictory demands of his situation, and being at the same time, like a juggler, under the necessity of keeping the public gaze on himself, as Napoleon‘s successor, by springing constant surprises – that is to say, under the necessity of arranging a coup d‘état in miniature every day – Bonaparte throws the whole bourgeois economy into confusion, violates everything that seemed inviolable to the Revolution of 1848, makes some tolerant of revolution and makes others lust for it, and produces anarchy in the name of order, while at the same time stripping the entire state machinery of its halo, profaning it and making it at once loathsome and ridiculous. The cult of the Holy Tunic of Trier11 he duplicates in Paris in the cult of the Napoleonic imperial mantle. But when the imperial mantle finally falls on the shoulders of Louis Bonaparte, the bronze statue of Napoleon will come crashing down from the top of the Vendôme Column.12
1 Roughly translated as slum workers or the mob, this term identifies the class of outcast, degenerated and submerged elements that make up a section of the population of industrial centers. It includes beggars, prostitutes, gangsters, racketeers, swindlers, petty criminals, tramps, chronic unemployed or unemployables, persons who have been cast out by industry, and all sorts of declassed, degraded or degenerated elements. In times of prolonged crisis (depression), innumerable young people also, who cannot find an opportunity to enter into the social organism as producers, are pushed into this limbo of the outcast. Here demagogues and fascists of various stripes find some area of the mass base in time of struggle and social breakdown, when the ranks of the Lumpenproletariat are enormously swelled by ruined and declassed elements from all layers of a society in decay.
The term was coined by Marx in The German Ideology in the course of a critique of Max Stirner. In passage of The Ego and His Own which Marx is criticising at the time, Stirner frequently uses the term Lumpe and applies it as a prefix, but never actually used the term "lumpenproletariat." Lumpen originally meant "rags," but began to be used to mean "a person in rags." From having the sense of "ragamuffin," it came to mean "riff-raff" or "knave," and by the beginning of the eighteenth century it began to be used freely as a prefix to make a range of perjorative terms. By the 1820s, "lumpen" could be tacked on to almost any German word.
The term was later used in the Communist Manifesto (where it is translated as "dangerous classes") and in Class Struggles in France, and elsewhere.
2 Paraphrase from Shakespeare‘s Hamlet, Act 1, Scene 5: "Well said, old mole!"
3 This refers to the participation of peasants in the republican uprisings in France in late 1851 in protest against the Bonapartist coup d‘état. These uprisings, involving mainly artisans and workers of small towns and settlements, local peasants, tradesmen and intellectuals, embraced nearly twenty
departments in south-east, south-west and central France. Lacking unity and centralisation they were fairly quickly suppressed by police and troops.
4 Here Marx compares the Bonapartist authorities‘ reprisals against the participants in the republican movement, including peasants, with the persecution of the so-called demagogues in Germany in the 1820s and 1830s. Demagogues in Germany were participants in the opposition movement of intellectuals. The name became current after the Karlsbad Conference of Ministers of the German States in August 1819, which adopted a special decision against the intrigues of "demagogues."
5 Cévennes – a mountain region in the Languedoc Province of France where all uprising of peasants, known as the uprising of "Camisards" (camise in old French means shirt) took place between 1702 and 1705. The uprising, which began in protest against the persecution of Protestants, assumed all openly anti-feudal character.
Vendée – a department in Western France; during the French Revolution of 1789-94 a centre of a royalist revolt in which the mass of the local peasantry took part. The name "Vendée" came to denote counter-revolutionary activity.
6 The Council of Constance (1414-18) was convened to strengthen the position of the Catholic Church at that period. The Council condemned the teachings of John Wycliffe and Jan Huss, and put an end to the split in the Catholic Church by electing a new Pope instead of the three pretenders competing for the papacy.
7 The reference is to German or "true socialism" which was widespread in Germany in the 1840s, mostly among petty-bourgeois intellectuals. The "true socialists" – Karl Grün, Moses Hess, Hermann Kriege – substituted the sentimental preaching of love and brotherhood for the ideas of socialism and denied the need for a bourgeois-democratic revolution in Germany. Marx and Engels criticised this trend in the following works: The German Ideology, Circular Against Kriege, German Socialism in Verse and Prose and Manifesto of the Communist Party.
8 From Aesop‘s fable about the lion who made a contract in which one partner got all the profits and the other all the disadvantages
9 This witticism of Countess Lehon and the caustic remark of Madame de Girardin on the Bonapartist regime, which Marx quotes at the end of the paragraph, were forwarded to him, together with many other items used in The Eighteenth Brumaire, by Richard Reinhardt. a German refugee in Paris, Heinrich Heine‘s secretary, In his letter to Ferdinand Lassalle of February 23, 1852 Marx quotes a letter to him from Reinhardt, in the following passage: "As for de Morny, the minister who resigned with Dupin, he was known as the of his mistress‘ (Countess Lehon‘s) husband, which caused Emile de Girardin‘s wife to say that while it was not unprecedented for governments to be in the hands of men who were governed by their wives, none had ever been known to be in the hands of hommes entretenus [kept men]. Well, this same Countess Lehon holds a salon where she is one of Bonaparte‘s most vociferous opponents and it was she who, on the occasion of the confiscation of the Orleans‘ estates let fall ‗C‘est le premier vol de l‘aigle‘.A pun: "It is the first flight of the eagle" and "It is the first theft of the eagle."] Thanks to this remark of his wife‘s, Emile de Girardin was expelled." .
10 The reference is to the Regency of Philippe of Orleans in France front 1715 to 1723 during the minority of Louis XV.
11 The Holy Coat of Trier – a relic exhibited in the Catholic Cathedral at Trier, allegedly a garment of Christ of which he was stripped at his crucifixion. Generations of pilgrims came to venerate it.
12 The Vendôme Column was erected in Paris between 1806 and 1810 in tribute to the military victories of Napoleon I. It was made of bronze from captured enemy guns arid crowned by a statue of Napoleon; the statue was removed during the Restoration but re-erected in 1833. In the spring of 1871, by order of the Paris Commune, the Vendôme Column was destroyed as a symbol of militarism.