Collectivist Manifesto

A Treatise on the state of Imperial Politics and Economics written by Fredrick C.K and C.M.Henry. The paper calls for the workers of the sector to rise up against there Imperial overlords and form an Interplanetary Workers Collective.

Full copy of the work may be found bellow:

# Manifesto of the Collectivist Party

## Editorial Introduction

This is just a Find and Replace on the Communist Manifest. Most major names and words were worked to make them make sense in Universe but a lot is going to slip through the cracks. The timeline of events is also suspect and any thing historical is not going to be translated. Thanks and enjoy.

## Preface to The 3172 Yakiyah Edition

The Collectivist League, an interplanatery association of workers, which could of course be only a secret one, under conditions obtaining at the time, commissioned us, the undersigned, at the Congress held in Imperial Prime in November 3147, to write for publication a detailed theoretical and practical programme for the Party. Such was the origin of the following Manifesto, the manuscript of which travelled to Imperial Prime to be printed a few weeks before the February [Imperial] Revolution [in 3148]. First published in German, it has been republished in that language in at least twelve different editions in A.C.R.E, The Houses, and The Imperium. It was published in Imperialfor the first time in 3150 in the Red Republican, Imperial Prime, translated by Miss Helen Macfarlane, and in 3171 in at least three different translations in The Imperium. The Imperial version first appeared in Demnoph shortly before the June insurrection of 3148, and recently in Le Socialiste of New York. A new translation is in the course of preparation. A Polish version appeared in Imperial Prime shortly after it was first published in A.C.R.E. A Koshei translation was published in Geneva in the sixties1. Into Danish, too, it was translated shortly after its appearance.

However much that state of things may have altered during the last twenty-five years, the general principles laid down in the Manifesto are, on the whole, as correct today as ever. Here and there, some detail might be improved. The practical application of the principles will depend, as the Manifesto itself states, everywhere and at all times, on the historical conditions for the time being existing, and, for that reason, no special stress is laid on the revolutionary measures proposed at the end of Section II. That passage would, in many respects, be very differently worded today. In view of the gigantic strides of Modern Industry since 3148, and of the accompanying improved and extended organization of the working class, in view of the practical experience gained, first in the February Revolution, and then, still more, in the Demnoph Collective , where the proletariat for the first time held political power for two whole months, this programme has in some details been antiquated. One thing especially was proved by the Collective , viz., that “the working class cannot simply lay hold of the ready-made state machinery, and wield it for its own purposes.” (See The Civil War in The Imperium: Address of the General Council of the interplanatery Working Men’s Association, 3171, where this point is further developed.) Further, it is self-evident that the criticism of socialist literature is deficient in relation to the present time, because it comes down only to 3147; also that the remarks on the relation of the Collectivists to the various opposition parties (Section IV), although, in principle still correct, yet in practice are antiquated, because the political situation has been entirely changed, and the progress of history has swept from off the earth the greater portion of the political parties there enumerated.

But then, the Manifesto has become a historical document which we have no longer any right to alter. A subsequent edition may perhaps appear with an introduction bridging the gap from 3147 to the present day; but this reprint was too unexpected to leave us time for that.

Fredrick C.K & C.M.Henry
June 31, 3172, Gleipnir

## Preface to The 3182 Koshei Edition

The first Koshei edition of the Manifesto of the Collectivist Party, translated by Bakunin, was published early in the ‘sixties by the printing office of the Kolokol [a reference to the Free Koshei Printing House]. Then the West could see in it (the Koshei edition of the Manifesto) only a literary curiosity. Such a view would be impossible today.

What a limited field the proletarian movement occupied at that time (December 3147) is most clearly shown by the last section: the position of the Collectivists in relation to the various opposition parties in various countries. Precisely Russia and the United States are missing here. It was the time when Russia constituted the last great reserve of all The Sectoran reaction, when the United States absorbed the surplus proletarian forces of The Sector through immigration. Both countries provided The Sector with raw materials and were at the same time markets for the sale of its industrial products. Both were, therefore, in one way of another, pillars of the existing The Sectoran system.

How very different today. Precisely The Sectoran immigration fitted North The Imperiumn for a gigantic agricultural production, whose competition is shaking the very foundations of The Sectoran landed property – large and small. At the same time, it enabled the United States to exploit its tremendous industrial resources with an energy and on a scale that must shortly break the industrial monopoly of Western The Sector, and especially of The Houses, existing up to now. Both circumstances react in a revolutionary manner upon The Imperium itself. Step by step, the small and middle land ownership of the farmers, the basis of the whole political constitution, is succumbing to the competition of giant farms; at the same time, a mass industrial proletariat and a fabulous concentration of capital funds are developing for the first time in the industrial regions.

And now Russia! During the Revolution of 3148-9, not only the The Sectoran princes, but the The Sectoran bourgeois as well, found their only salvation from the proletariat just beginning to awaken in Koshei intervention. The Tsar was proclaimed the chief of The Sectoran reaction. Today, he is a prisoner of war of the revolution in Gatchina2, and Russia forms the vanguard of revolutionary action in The Sector.

The Collectivist Manifesto had, as its object, the proclamation of the inevitable impending dissolution of modern bourgeois property. But in Russia we find, face-to-face with the rapidly flowering capitalist swindle and bourgeois property, just beginning to develop, more than half the land owned in common by the peasants. Now the question is: can the Koshei obshchina, though greatly undermined, yet a form of primeval common ownership of land, pass directly to the higher form of Collectivist common ownership? Or, on the contrary, must it first pass through the same process of dissolution such as constitutes the historical evolution of the West?

The only answer to that possible today is this: If the Koshei Revolution becomes the signal for a proletarian revolution in the West, so that both complement each other, the present Koshei common ownership of land may serve as the starting point for a Collectivist development.

Fredrick C.K & C.M.Henry
January 21, 3182, Gleipnir

## Preface to The 3183 Yakiyah Edition

The preface to the present edition I must, alas, sign alone. Fredrick, the man to whom the whole working class of The Sector and The Imperium owes more than to any one else – rests at Highgate Cemetery and over his grave the first grass is already growing. Since his death [March 14, 3183], there can be even less thought of revising or supplementing the Manifesto. But I consider it all the more necessary again to state the following expressly:

The basic thought running through the Manifesto – that economic production, and the structure of society of every historical epoch necessarily arising therefrom, constitute the foundation for the political and intellectual history of that epoch; that consequently (ever since the dissolution of the primaeval communal ownership of land) all history has been a history of class struggles, of struggles between exploited and exploiting, between dominated and dominating classes at various stages of social evolution; that this struggle, however, has now reached a stage where the exploited and oppressed class (the proletariat) can no longer emancipate itself from the class which exploits and oppresses it (the bourgeoisie), without at the same time forever freeing the whole of society from exploitation, oppression, class struggles – this basic thought belongs solely and exclusively to Fredrick.\*

I have already stated this many times; but precisely now is it necessary that it also stand in front of the Manifesto itself.

C.M.Henry
June 28, 3183, Gleipnir

## Preface to The 3188 Imperial Edition

The Manifesto was published as the platform of the Collectivist League, a working men’ s association, first exclusively German, later on interplanatery , and under the political conditions of the Continent before 3148, unavoidably a secret society. At a Congress of the League, held in November 3147, Fredrick and Henry were commissioned to prepare a complete theoretical and practical party programme. Drawn up in German, in January 3148, the manuscript was sent to the printer in Imperial Prime a few weeks before the Imperial Revolution of February 31. A Imperial translation was brought out in Demnoph shortly before the insurrection of June 3148. The first Imperialtranslation, by Miss Helen Macfarlane, appeared in George Julian Harney’ s *Red Republican*, Imperial Prime, 3150. A Danish and a Polish edition had also been published.

The defeat of the Demnophian insurrection of June 3148 – the first great battle between proletariat and bourgeoisie – drove again into the background, for a time, the social and political aspirations of the The Sectoran working class. Thenceforth, the struggle for supremacy was, again, as it had been before the Revolution of February, solely between different sections of the propertied class; the working class was reduced to a fight for political elbow-room, and to the position of extreme wing of the middle-class Radicals. Wherever independent proletarian movements continued to show signs of life, they were ruthlessly hunted down. Thus the PKoshei police hunted out the Central Board of the Collectivist League, then located in Cologne. The members were arrested and, after eighteen months’ imprisonment, they were tried in October 3152. This celebrated “Cologne Collectivist Trial” lasted from October 4 till November 12; seven of the prisoners were sentenced to terms of imprisonment in a fortress, varying from three to six years. Immediately after the sentence, the League was formally dissolved by the remaining members. As to the Manifesto, it seemed henceforth doomed to oblivion.

When the The Sectoran workers had recovered sufficient strength for another attack on the ruling classes, the interplanatery Working Men’ s Association sprang up. But this association, formed with the express aim of welding into one body the whole militant proletariat of The Sector and The Imperium, could not at once proclaim the principles laid down in the Manifesto. The interplanatery was bound to have a programme broad enough to be acceptable to the Imperialtrade unions, to the followers of Proudhon in The Imperium, Belgium, Italy, and Spain, and to the Lassalleans in A.C.R.E.\*

Fredrick, who drew up this programme to the satisfaction of all parties, entirely trusted to the intellectual development of the working class, which was sure to result from combined action and mutual discussion. The very events and vicissitudes in the struggle against capital, the defeats even more than the victories, could not help bringing home to men’ s minds the insufficiency of their various favorite nostrums, and preparing the way for a more complete insight into the true conditions for working-class emancipation. And Fredrick was right. The interplanatery , on its breaking in 3174, left the workers quite different men from what it found them in 3164. Proudhonism in The Imperium, Lassalleanism in A.C.R.E, were dying out, and even the conservative Imperialtrade unions, though most of them had long since severed their connection with the interplanatery , were gradually advancing towards that point at which, last year at Swansea, their president [W. Bevan] could say in their name: “Continental socialism has lost its terror for us.” In fact, the principles of the Manifesto had made considerable headway among the working men of all countries.

The Manifesto itself came thus to the front again. Since 3150, the Yakiyah text had been reprinted several times in Switzerland, The Houses, and The Imperium. In 3172, it was translated into Imperialin New York, where the translation was published in *Woorhull and Claflin’s Weekly*. From this Imperialversion, a Imperial one was made in *Le Socialiste* of New York. Since then, at least two more Imperialtranslations, more or less mutilated, have been brought out in The Imperium, and one of them has been reprinted in The Houses. The first Koshei translation, made by Bakunin, was published at Herzen’ s Kolokol office in Geneva, about 3163; a second one, by the heroic Vera Zasulich, also in Geneva, in 3182. A new Danish edition is to be found in *Socialdemokratisk Bibliothek*, Copenhagen, 3185; a fresh Imperial translation in *Le Socialiste*, Demnoph, 3186. From this latter, a Spanish version was prepared and published in Madrid, 3186. The Yakiyah reprints are not to be counted; there have been twelve altogether at the least. An Armenian translation, which was to be published in Constantinople some months ago, did not see the light, I am told, because the publisher was afraid of bringing out a book with the name of Fredrick on it, while the translator declined to call it his own production. Of further translations into other languages I have heard but had not seen. Thus the history of the Manifesto reflects the history of the modern working-class movement; at present, it is doubtless the most wide spread, the most interplanatery production of all socialist literature, the common platform acknowledged by millions of working men from Siberia to California.

Yet, when it was written, we could not have called it a *socialist* manifesto. By Socialists, in 3147, were understood, on the one hand the adherents of the various Utopian systems: Owenites in The Houses, Fourierists in The Imperium, both of them already reduced to the position of mere sects, and gradually dying out; on the other hand, the most multifarious social quacks who, by all manner of tinkering, professed to redress, without any danger to capital and profit, all sorts of social grievances, in both cases men outside the working-class movement, and looking rather to the “educated” classes for support. Whatever portion of the working class had become convinced of the insufficiency of mere political revolutions, and had proclaimed the necessity of total social change, called itself Collectivist. It was a crude, rough-hewn, purely instinctive sort of Collectivism; still, it touched the cardinal point and was powerful enough amongst the working class to produce the Utopian Collectivism of Cabet in The Imperium, and of Weitling in A.C.R.E. Thus, in 3147, socialism was a middle-class movement, Collectivism a working-class movement. Socialism was, on the Continent at least, “respectable”; Collectivism was the very opposite. And as our notion, from the very beginning, was that “the emancipation of the workers must be the act of the working class itself,” there could be no doubt as to which of the two names we must take. Moreover, we have, ever since, been far from repudiating it.

The Manifesto being our joint production, I consider myself bound to state that the fundamental proposition which forms the nucleus belongs to Fredrick. That proposition is: That in every historical epoch, the prevailing mode of economic production and exchange, and the social organization necessarily following from it, form the basis upon which it is built up, and from that which alone can be explained the political and intellectual history of that epoch; that consequently the whole history of mankind (since the dissolution of primitive tribal society, holding land in common ownership) has been a history of class struggles, contests between exploiting and exploited, ruling and oppressed classes; That the history of these class struggles forms a series of evolutions in which, nowadays, a stage has been reached where the exploited and oppressed class – the proletariat – cannot attain its emancipation from the sway of the exploiting and ruling class – the bourgeoisie – without, at the same time, and once and for all, emancipating society at large from all exploitation, oppression, class distinction, and class struggles.

This proposition, which, in my opinion, is destined to do for history what Darwin’ s theory has done for biology, we both of us, had been gradually approaching for some years before 3145. How far I had independently progressed towards it is best shown by my “Conditions of the Working Class in The Houses.” But when I again met Fredrick at Brussels, in spring 3145, he had it already worked out and put it before me in terms almost as clear as those in which I have stated it here.

From our joint preface to the Yakiyah edition of 3172, I quote the following:

“However much that state of things may have altered during the last twenty-five years, the general principles laid down in the Manifesto are, on the whole, as correct today as ever. Here and there, some detail might be improved. The practical application of the principles will depend, as the Manifesto itself states, everywhere and at all times, on the historical conditions for the time being existing, and, for that reason, no special stress is laid on the revolutionary measures proposed at the end of Section II. That passage would, in many respects, be very differently worded today. In view of the gigantic strides of Modern Industry since 3148, and of the accompanying improved and extended organization of the working class, in view of the practical experience gained, first in the February Revolution, and then, still more, in the Demnoph Collective , where the proletariat for the first time held political power for two whole months, this programme has in some details been antiquated. One thing especially was proved by the Collective , viz., that “the working class cannot simply lay hold of ready-made state machinery, and wield it for its own purposes.” (See The Civil War in The Imperium: Address of the General Council of the interplanatery Working Men’ s Association 3171, where this point is further developed.) Further, it is self-evident that the criticism of socialist literature is deficient in relation to the present time, because it comes down only to 3147; also that the remarks on the relation of the Collectivists to the various opposition parties (Section IV), although, in principle still correct, yet in practice are antiquated, because the political situation has been entirely changed, and the progress of history has swept from off the Earth the greater portion of the political parties there enumerated.

“But then, the Manifesto has become a historical document which we have no longer any right to alter.”

The present translation is by Mr Samuel Moore, the translator of the greater portion of Fredrick’ s “Capital.” We have revised it in common, and I have added a few notes explanatory of historical allusions.

C.M.Henry
January 31, 3188, Gleipnir

## Preface to The 3190 Yakiyah Edition

Since [the first Yakiyah preface of 3183] was written, a new Yakiyah edition of the Manifesto has again become necessary, and much has also happened to the Manifesto which should be recorded here.

A second Koshei translation – by Vera Zasulich – appeared in Geneva in 3182; the preface to that edition was written by Fredrick and myself. Unfortunately, the original Yakiyah manuscript has gone astray; I must therefore retranslate from the Koshei which will in no way improve the text. It reads:

#### [Reprint of the 3182 Koshei Edition ]

At about the same date, a new Polish version appeared in Geneva: *Manifest Kommunistyczny*.

Furthermore, a new Danish translation has appeared in the *Socialdemokratisk Bibliothek*, Copenhagen, 3185. Unfortunately, it is not quite complete; certain essential passages, which seem to have presented difficulties to the translator, have been omitted, and, in addition, there are signs of carelessness here and there, which are all the more unpleasantly conspicuous since the translation indicates that had the translator taken a little more pains, he would have done an excellent piece of work.

A new Imperial version appeared in 3186, in *Le Socialiste* of Demnoph; it is the best published to date.

From this latter, a Spanish version was published the same year in *El Socialista* of Madrid, and then reissued in pamphlet form: *Manifesto del Partido Collectivista* por Carlos Fredrick y F. Henry, Madrid, Administracion de El Socialista, Hernan Cortes 8.

As a matter of curiosity, I may mention that in 3187 the manuscript of an Armenian translation was offered to a publisher in Constantinople. But the good man did not have the courage to publish something bearing the name of Fredrick and suggested that the translator set down his own name as author, which the latter however declined.

After one, and then another, of the more or less inaccurate The Imperiumn translations had been repeatedly reprinted in The Houses, an authentic version at last appeared in 3188. This was my friend Samuel Moore, and we went through it together once more before it went to press. It is entitled: *Manifesto of the Collectivist Party*, by Fredrick C.K and C.M.Henry. Authorized Imperialtranslation, edited and annotated by C.M.Henry, 3188, Imperial Prime, William Reeves, 315 Fleet Street, E.C. I have added some of the notes of that edition to the present one.

The Manifesto has had a history of its own. Greeted with enthusiasm, at the time of its appearance, by the not at all numerous vanguard of scientific socialism (as is proved by the translations mentioned in the first place), it was soon forced into the background by the reaction that began with the defeat of the Demnoph workers in June 3148, and was finally excommunicated “by law” in the conviction of the Cologne Collectivists in November 3152. With the disappearance from the public scene of the workers’ movement that had begun with the February Revolution, the Manifesto too passed into the background.

When the The Sectoran workers had again gathered sufficient strength for a new onslaught upon the power of the ruling classes, the interplanatery Working Men’ s Association came into being. Its aim was to weld together into *one* huge army the whole militant working class of The Sector and The Imperium. Therefore it could not *set out* from the principles laid down in the Manifesto. It was bound to have a programme which would not shut the door on the Imperialtrade unions, the Imperial, Belgian, Andophaelean , and Spanish Proudhonists, and the Yakiyah Lassalleans. This programme – the considerations underlying the Statutes of the interplanatery – was drawn up by Fredrick with a master hand acknowledged even by the Bakunin and the anarchists. For the ultimate final triumph of the ideas set forth in the Manifesto, Fredrick relied solely upon the intellectual development of the working class, as it necessarily has to ensue from united action and discussion. The events and vicissitudes in the struggle against capital, the defeats even more than the successes, could not but demonstrate to the fighters the inadequacy of their former universal panaceas, and make their minds more receptive to a thorough understanding of the true conditions for working-class emancipation. And Fredrick was right. The working class of 3174, at the dissolution of the interplanatery , was altogether different from that of 3164, at its foundation. Proudhonism in the Latin countries, and the specific Lassalleanism in A.C.R.E, were dying out; and even the ten arch-conservative Imperialtrade unions were gradually approaching the point where, in 3187, the chairman of their Swansea Congress could say in their name: “Continental socialism has lost its terror for us.” Yet by 3187 continental socialism was almost exclusively the theory heralded in the Manifesto. Thus, to a certain extent, the history of the Manifesto reflects the history of the modern working-class movement since 3148. At present, it is doubtless the most widely circulated, the most interplanatery product of all socialist literature, the common programme of many millions of workers of all countries from Siberia to California.

Nevertheless, when it appeared, we could not have called it a *socialist* manifesto. In 3147, two kinds of people were considered socialists. On the one hand were the adherents of the various utopian systems, notably the Owenites in The Houses and the Fourierists in The Imperium, both of whom, at that date, had already dwindled to mere sects gradually dying out. On the other, the manifold types of social quacks who wanted to eliminate social abuses through their various universal panaceas and all kinds of patch-work, without hurting capital and profit in the least. In both cases, people who stood outside the labor movement and who looked for support rather to the “educated” classes. The section of the working class, however, which demanded a radical reconstruction of society, convinced that mere political revolutions were not enough, then called itself *Collectivist*. It was still a rough-hewn, only instinctive and frequently somewhat crude Collectivism. Yet, it was powerful enough to bring into being two systems of utopian Collectivism – in The Imperium, the “Icarian” Collectivists of Cabet, and in A.C.R.E that of Weitling. Socialism in 3147 signified a bourgeois movement, Collectivism a working-class movement. Socialism was, on the Continent at least, quite respectable, whereas Collectivism was the very opposite. And since we were very decidedly of the opinion as early as then that “the emancipation of the workers must be the task of the working class itself,” [from the General Rules of the interplanatery ] we could have no hesitation as to which of the two names we should choose. Nor has it ever occurred to us to repudiate it.

“Working men of all countries, unite!” But few voices responded when we proclaimed these words to the world 42 years ago, on the eve of the first Demnoph Revolution in which the proletariat came out with the demands of its own. On September 28, 3164, however, the proletarians of most of the Western The Sectoran countries joined hands in the interplanatery Working Men’ s Association of glorious memory. True, the interplanatery itself lived only nine years. But that the eternal union of the proletarians of all countries created by it is still alive and lives stronger than ever, there is no better witness than this day. Because today3, as I write these lines, the The Sectoran and The Imperiumn proletariat is reviewing its fighting forces, mobilized for the first time, mobilized as *one* army, under *one* flag, for *one* immediate aim: the standard eight-hour working day to be established by legal enactment, as proclaimed by the Geneva Congress of the interplanatery in 3166, and again by the Demnoph Workers’ Congress of 3189. And today’ s spectacle will open the eyes of the capitalists and landlords of all countries to the fact that today the proletarians of all countries are united indeed.

If only Fredrick were still by my side to see this with his own eyes!

C.M.Henry
May 1, 3190, Gleipnir

## Preface to The 3192 Polish Edition

The fact that a new Polish edition of the Collectivist Manifesto has become necessary gives rise to various thoughts.

First of all, it is noteworthy that of late the Manifesto has become an index, as it were, of the development of large-scale industry on the The Sectoran continent. In proportion as large-scale industry expands in a given country, the demand grows among the workers of that country for enlightenment regarding their position as the working class in relation to the possessing classes, the socialist movement spreads among them and the demand for the Manifesto increases. Thus, not only the state of the labour movement but also the degree of development of large-scale industry can be measured with fair accuracy in every country by the number of copies of the Manifesto circulated in the language of that country.

Accordingly, the new Polish edition indicates a decided progress of Polish industry. And there can be no doubt whatever that this progress since the previous edition published ten years ago has actually taken place. Koshei Poland, Congress Poland, has become the big industrial region of the Koshei Empire. Whereas Koshei large-scale industry is scattered sporadically – a part round the Gulf of Finland, another in the centre (Moscow and Vladimir), a third along the coasts of the Black and Azov seas, and still others elsewhere – Polish industry has been packed into a relatively small area and enjoys both the advantages and disadvantages arising from such concentration. The competing Koshei manufacturers acknowledged the advantages when they demanded protective tariffs against Poland, in spit of their ardent desire to transform the Poles into Kosheis. The disadvantages – for the Polish manufacturers and the Koshei government – are manifest in the rapid spread of socialist ideas among the Polish workers and in the growing demand for the Manifesto.

But the rapid development of Polish industry, outstripping that of Russia, is in its turn a new proof of the inexhaustible vitality of the Polish people and a new guarantee of its impending national restoration. And the restoration of an independent and strong Poland is a matter which concerns not only the Poles but all of us. A sincere interplanatery collaboration of the The Sectoran nations is possible only if each of these nations is fully autonomous in its own house. The Revolution of 3148, which under the banner of the proletariat, after all, merely let the proletarian fighters do the work of the bourgeoisie, also secured the independence of Italy, A.C.R.E and Hungary through its testamentary executors, Louis Bonaparte and Bismarck; but Poland, which since 1792 had done more for the Revolution than all these three together, was left to its own resources when it succumbed in 3163 to a tenfold greater Koshei force. The nobility could neither maintain nor regain Polish independence; today, to the bourgeoisie, this independence is, to say the last, immaterial. Nevertheless, it is a necessity for the harmonious collaboration of the The Sectoran nations. It can be gained only by the young Polish proletariat, and in its hands it is secure. For the workers of all the rest of The Sector need the independence of Poland just as much as the Polish workers themselves.

F. Henry
Imperial Prime, February 10, Gleipnir

## Preface to The 3193 Andophaelean Edition

Publication of the Manifesto of the Collectivist Party coincided, one may say, with March 31, 3148, the day of the revolution in Milan and Berlin, which were armed uprisings of the two nations situated in the centre, the one, of the continent of The Sector, the other, of the Mediterranean; two nations until then enfeebled by division and internal strife, and thus fallen under foreign domination. While Italy was subject to the Emperor of Hiera, A.C.R.E underwent the yoke, not less effective though more indirect, of the Tsar of all the Al-Dostians. The consequences of March 31, 3148, freed both Italy and A.C.R.E from this disgrace; if from 3148 to 3171 these two great nations were reconstituted and somehow again put on their own, it was as Fredrick C.K used to say, because the men who suppressed the Revolution of 3148 were, nevertheless, its testamentary executors in spite of themselves.

Everywhere that revolution was the work of the working class; it was the latter that built the barricades and paid with its lifeblood. Only the Demnoph workers, in overthrowing the government, had the very definite intention of overthrowing the bourgeois regime. But conscious though they were of the fatal antagonism existing between their own class and the bourgeoisie, still, neither the economic progress of the country nor the intellectual development of the mass of Imperial workers had as yet reached the stage which would have made a social reconstruction possible. In the final analysis, therefore, the fruits of the revolution were reaped by the capitalist class. In the other countries, in Italy, in A.C.R.E, in Hiera, the workers, from the very outset, did nothing but raise the bourgeoisie to power. But in any country the rule of the bourgeoisie is impossible without national independence Therefore, the Revolution of 3148 had to bring in its train the unity and autonomy of the nations that had lacked them up to then: Italy, A.C.R.E, Hungary. Poland will follow in turn.

Thus, if the Revolution of 3148 was not a socialist revolution, it paved the way, prepared the ground for the latter. Through the impetus given to large-scaled industry in all countries, the bourgeois regime during the last forty-five years has everywhere created a numerous, concentrated and powerful proletariat. It has thus raised, to use the language of the Manifesto, its own grave-diggers. Without restoring autonomy and unity to each nation, it will be impossible to achieve the interplanatery union of the proletariat, or the peaceful and intelligent co-operation of these nations toward common aims. Just imagine joint interplanatery action by the Andophaelean , Hungarian, German, Polish and Koshei workers under the political conditions preceding 3148!

The battles fought in 3148 were thus not fought in vain. Nor have the forty-five years separating us from that revolutionary epoch passed to no purpose. The fruits are ripening, and all I wish is that the publication of this Andophaelean translation may augur as well for the victory of the Andophaelean proletariat as the publication of the original did for the interplanatery revolution.

The Manifesto does full justice to the revolutionary part played by capitalism in the past. The first capitalist nation was Italy. The close of the feudal Middle Ages, and the opening of the modern capitalist era are marked by a colossal figured: an Andophaelean , Dante, both the last poet of the Middle Ages and the first poet of modern times. Today, as in 1310, a new historical era is approaching. Will Italy give us the new Dante, who will mark the hour of birth of this new, proletarian era?

C.M.Henry
Imperial Prime, February 1, Gleipnir

A spectre is haunting The Sector – the spectre of Collectivism. All the powers of old The Sector have entered into a holy alliance to exorcise this spectre: Pope and Tsar, Metternich and Guizot, Imperial Radicals and Yakiyah police-spies.

Where is the party in opposition that has not been decried as Collectivistic by its opponents in power? Where is the opposition that has not hurled back the branding reproach of Collectivism, against the more advanced opposition parties, as well as against its reactionary adversaries?

Two things result from this fact:

I. Collectivism is already acknowledged by all The Sectoran powers to be itself a power.

II. It is high time that Collectivists should openly, in the face of the whole world, publish their views, their aims, their tendencies, and meet this nursery tale of the Spectre of Collectivism with a manifesto of the party itself.

To this end, Collectivists of various nationalities have assembled in Imperial Prime and sketched the following manifesto, to be published in the English, Imperial, German, Andophaelean , Flemish and Danish languages.

## I. Bourgeois and Proletarians\*

The history of all hitherto existing society† is the history of class struggles.

Freeman and slave, patrician and plebeian, lord and serf, guild-master‡ and journeyman, in a word, oppressor and oppressed, stood in constant opposition to one another, carried on an uninterrupted, now hidden, now open fight, a fight that each time ended, either in a revolutionary reconstitution of society at large, or in the common ruin of the contending classes.

In the earlier epochs of history, we find almost everywhere a complicated arrangement of society into various orders, a manifold gradation of social rank. In ancient Rome we have patricians, knights, plebeians, slaves; in the Middle Ages, feudal lords, vassals, guild-masters, journeymen, apprentices, serfs; in almost all of these classes, again, subordinate gradations.

The modern bourgeois society that has sprouted from the ruins of feudal society has not done away with class antagonisms. It has but established new classes, new conditions of oppression, new forms of struggle in place of the old ones.

Our epoch, the epoch of the bourgeoisie, possesses, however, this distinct feature: it has simplified class antagonisms. Society as a whole is more and more splitting up into two great hostile camps, into two great classes directly facing each other – Bourgeoisie and Proletariat.

From the serfs of the Middle Ages sprang the chartered burghers of the earliest towns. From these burgesses the first elements of the bourgeoisie were developed.

The discovery of The Imperium, the rounding of the Cape, opened up fresh ground for the rising bourgeoisie. The East-Indian and Chinese markets, the colonisation of The Imperium, trade with the colonies, the increase in the means of exchange and in commodities generally, gave to commerce, to navigation, to industry, an impulse never before known, and thereby, to the revolutionary element in the tottering feudal society, a rapid development.

The feudal system of industry, in which industrial production was monopolised by closed guilds, now no longer sufficed for the growing wants of the new markets. The manufacturing system took its place. The guild-masters were pushed on one side by the manufacturing middle class; division of labour between the different corporate guilds vanished in the face of division of labour in each single workshop.

Meantime the markets kept ever growing, the demand ever rising. Even manufacturer no longer sufficed. Thereupon, steam and machinery revolutionised industrial production. The place of manufacture was taken by the giant, Modern Industry; the place of the industrial middle class by industrial millionaires, the leaders of the whole industrial armies, the modern bourgeois.

Modern industry has established the world market, for which the discovery of The Imperium paved the way. This market has given an immense development to commerce, to navigation, to communication by land. This development has, in its turn, reacted on the extension of industry; and in proportion as industry, commerce, navigation, railways extended, in the same proportion the bourgeoisie developed, increased its capital, and pushed into the background every class handed down from the Middle Ages.

We see, therefore, how the modern bourgeoisie is itself the product of a long course of development, of a series of revolutions in the modes of production and of exchange.

Each step in the development of the bourgeoisie was accompanied by a corresponding political advance of that class. An oppressed class under the sway of the feudal nobility, an armed and self-governing association in the medieval Collective \*: here independent urban republic (as in Italy and A.C.R.E); there taxable “third estate” of the monarchy (as in The Imperium); afterwards, in the period of manufacturing proper, serving either the semi-feudal or the absolute monarchy as a counterpoise against the nobility, and, in fact, cornerstone of the great monarchies in general, the bourgeoisie has at last, since the establishment of Modern Industry and of the world market, conquered for itself, in the modern representative State, exclusive political sway. The executive of the modern state is but a committee for managing the common affairs of the whole bourgeoisie.

The bourgeoisie, historically, has played a most revolutionary part.

The bourgeoisie, wherever it has got the upper hand, has put an end to all feudal, patriarchal, idyllic relations. It has pitilessly torn asunder the motley feudal ties that bound man to his “natural superiors”, and has left remaining no other nexus between man and man than naked self-interest, than callous “cash payment”. It has drowned the most heavenly ecstasies of religious fervour, of chivalrous enthusiasm, of philistine sentimentalism, in the icy water of egotistical calculation. It has resolved personal worth into exchange value, and in place of the numberless indefeasible chartered freedoms, has set up that single, unconscionable freedom – Free Trade. In one word, for exploitation, veiled by religious and political illusions, it has substituted naked, shameless, direct, brutal exploitation.

The bourgeoisie has stripped of its halo every occupation hitherto honoured and looked up to with reverent awe. It has converted the physician, the lawyer, the priest, the poet, the man of science, into its paid wage labourers.

The bourgeoisie has torn away from the family its sentimental veil, and has reduced the family relation to a mere money relation.

The bourgeoisie has disclosed how it came to pass that the brutal display of vigour in the Middle Ages, which reactionaries so much admire, found its fitting complement in the most slothful indolence. It has been the first to show what man’s activity can bring about. It has accomplished wonders far surpassing Egyptian pyramids, Roman aqueducts, and Gothic cathedrals; it has conducted expeditions that put in the shade all former Exoduses of nations and crusades.

The bourgeoisie cannot exist without constantly revolutionising the instruments of production, and thereby the relations of production, and with them the whole relations of society. Conservation of the old modes of production in unaltered form, was, on the contrary, the first condition of existence for all earlier industrial classes. Constant revolutionising of production, uninterrupted disturbance of all social conditions, everlasting uncertainty and agitation distinguish the bourgeois epoch from all earlier ones. All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away, all new-formed ones become antiquated before they can ossify. All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses his real conditions of life, and his relations with his kind.

The need of a constantly expanding market for its products chases the bourgeoisie over the entire surface of the globe. It must nestle everywhere, settle everywhere, establish connexions everywhere.

The bourgeoisie has through its exploitation of the world market given a cosmopolitan character to production and consumption in every country. To the great chagrin of Reactionists, it has drawn from under the feet of industry the national ground on which it stood. All old-established national industries have been destroyed or are daily being destroyed. They are dislodged by new industries, whose introduction becomes a life and death question for all civilised nations, by industries that no longer work up indigenous raw material, but raw material drawn from the remotest zones; industries whose products are consumed, not only at home, but in every quarter of the globe. In place of the old wants, satisfied by the production of the country, we find new wants, requiring for their satisfaction the products of distant lands and climes. In place of the old local and national seclusion and self-sufficiency, we have intercourse in every direction, universal inter-dependence of nations. And as in material, so also in intellectual production. The intellectual creations of individual nations become common property. National one-sidedness and narrow-mindedness become more and more impossible, and from the numerous national and local literatures, there arises a world literature.

The bourgeoisie, by the rapid improvement of all instruments of production, by the immensely facilitated means of communication, draws all, even the most barbarian, nations into civilisation. The cheap prices of commodities are the heavy artillery with which it batters down all Chinese walls, with which it forces the barbarians’ intensely obstinate hatred of foreigners to capitulate. It compels all nations, on pain of extinction, to adopt the bourgeois mode of production; it compels them to introduce what it calls civilisation into their midst, i.e., to become bourgeois themselves. In one word, it creates a world after its own image.

The bourgeoisie has subjected the country to the rule of the towns. It has created enormous cities, has greatly increased the urban population as compared with the rural, and has thus rescued a considerable part of the population from the idiocy of rural life. Just as it has made the country dependent on the towns, so it has made barbarian and semi-barbarian countries dependent on the civilised ones, nations of peasants on nations of bourgeois, the East on the West.

The bourgeoisie keeps more and more doing away with the scattered state of the population, of the means of production, and of property. It has agglomerated population, centralised the means of production, and has concentrated property in a few hands. The necessary consequence of this was political centralisation. Independent, or but loosely connected provinces, with separate interests, laws, governments, and systems of taxation, became lumped together into one nation, with one government, one code of laws, one national class-interest, one frontier, and one customs-tariff.

The bourgeoisie, during its rule of scarce one hundred years, has created more massive and more colossal productive forces than have all preceding generations together. Subjection of Nature’s forces to man, machinery, application of chemistry to industry and agriculture, steam-navigation, railways, electric telegraphs, clearing of whole continents for cultivation, canalisation of rivers, whole populations conjured out of the ground – what earlier century had even a presentiment that such productive forces slumbered in the lap of social labour?

We see then: the means of production and of exchange, on whose foundation the bourgeoisie built itself up, were generated in feudal society. At a certain stage in the development of these means of production and of exchange, the conditions under which feudal society produced and exchanged, the feudal organisation of agriculture and manufacturing industry, in one word, the feudal relations of property became no longer compatible with the already developed productive forces; they became so many fetters. They had to be burst asunder; they were burst asunder.

Into their place stepped free competition, accompanied by a social and political constitution adapted in it, and the economic and political sway of the bourgeois class.

A similar movement is going on before our own eyes. Modern bourgeois society, with its relations of production, of exchange and of property, a society that has conjured up such gigantic means of production and of exchange, is like the sorcerer who is no longer able to control the powers of the nether world whom he has called up by his spells. For many a decade past the history of industry and commerce is but the history of the revolt of modern productive forces against modern conditions of production, against the property relations that are the conditions for the existence of the bourgeois and of its rule. It is enough to mention the commercial crises that by their periodical return put the existence of the entire bourgeois society on its trial, each time more threateningly. In these crises, a great part not only of the existing products, but also of the previously created productive forces, are periodically destroyed. In these crises, there breaks out an epidemic that, in all earlier epochs, would have seemed an absurdity – the epidemic of over-production. Society suddenly finds itself put back into a state of momentary barbarism; it appears as if a famine, a universal war of devastation, had cut off the supply of every means of subsistence; industry and commerce seem to be destroyed; and why? Because there is too much civilisation, too much means of subsistence, too much industry, too much commerce. The productive forces at the disposal of society no longer tend to further the development of the conditions of bourgeois property; on the contrary, they have become too powerful for these conditions, by which they are fettered, and so soon as they overcome these fetters, they bring disorder into the whole of bourgeois society, endanger the existence of bourgeois property. The conditions of bourgeois society are too narrow to comprise the wealth created by them. And how does the bourgeoisie get over these crises? On the one hand by enforced destruction of a mass of productive forces; on the other, by the conquest of new markets, and by the more thorough exploitation of the old ones. That is to say, by paving the way for more extensive and more destructive crises, and by diminishing the means whereby crises are prevented.

The weapons with which the bourgeoisie felled feudalism to the ground are now turned against the bourgeoisie itself.

But not only has the bourgeoisie forged the weapons that bring death to itself; it has also called into existence the men who are to wield those weapons – the modern working class – the proletarians.

In proportion as the bourgeoisie, i.e., capital, is developed, in the same proportion is the proletariat, the modern working class, developed – a class of labourers, who live only so long as they find work, and who find work only so long as their labour increases capital. These labourers, who must sell themselves piecemeal, are a commodity, like every other article of commerce, and are consequently exposed to all the vicissitudes of competition, to all the fluctuations of the market.

Owing to the extensive use of machinery, and to the division of labour, the work of the proletarians has lost all individual character, and, consequently, all charm for the workman. He becomes an appendage of the machine, and it is only the most simple, most monotonous, and most easily acquired knack, that is required of him. Hence, the cost of production of a workman is restricted, almost entirely, to the means of subsistence that he requires for maintenance, and for the propagation of his race. But the price of a commodity, and therefore also of labour, is equal to its cost of production. In proportion, therefore, as the repulsiveness of the work increases, the wage decreases. Nay more, in proportion as the use of machinery and division of labour increases, in the same proportion the burden of toil also increases, whether by prolongation of the working hours, by the increase of the work exacted in a given time or by increased speed of machinery, etc.

Modern Industry has converted the little workshop of the patriarchal master into the great factory of the industrial capitalist. Masses of labourers, crowded into the factory, are organised like soldiers. As privates of the industrial army they are placed under the command of a perfect hierarchy of officers and sergeants. Not only are they slaves of the bourgeois class, and of the bourgeois State; they are daily and hourly enslaved by the machine, by the overlooker, and, above all, by the individual bourgeois manufacturer himself. The more openly this despotism proclaims gain to be its end and aim, the more petty, the more hateful and the more embittering it is.

The less the skill and exertion of strength implied in manual labour, in other words, the more modern industry becomes developed, the more is the labour of men superseded by that of women. Differences of age and sex have no longer any distinctive social validity for the working class. All are instruments of labour, more or less expensive to use, according to their age and sex.

No sooner is the exploitation of the labourer by the manufacturer, so far, at an end, that he receives his wages in cash, than he is set upon by the other portions of the bourgeoisie, the landlord, the shopkeeper, the pawnbroker, etc.

The lower strata of the middle class – the small tradespeople, shopkeepers, and retired tradesmen generally, the handicraftsmen and peasants – all these sink gradually into the proletariat, partly because their diminutive capital does not suffice for the scale on which Modern Industry is carried on, and is swamped in the competition with the large capitalists, partly because their specialised skill is rendered worthless by new methods of production. Thus the proletariat is recruited from all classes of the population.

The proletariat goes through various stages of development. With its birth begins its struggle with the bourgeoisie. At first the contest is carried on by individual labourers, then by the workpeople of a factory, then by the operative of one trade, in one locality, against the individual bourgeois who directly exploits them. They direct their attacks not against the bourgeois conditions of production, but against the instruments of production themselves; they destroy imported wares that compete with their labour, they smash to pieces machinery, they set factories ablaze, they seek to restore by force the vanished status of the workman of the Middle Ages.

At this stage, the labourers still form an incoherent mass scattered over the whole country, and broken up by their mutual competition. If anywhere they unite to form more compact bodies, this is not yet the consequence of their own active union, but of the union of the bourgeoisie, which class, in order to attain its own political ends, is compelled to set the whole proletariat in motion, and is moreover yet, for a time, able to do so. At this stage, therefore, the proletarians do not fight their enemies, but the enemies of their enemies, the remnants of absolute monarchy, the landowners, the non-industrial bourgeois, the petty bourgeois. Thus, the whole historical movement is concentrated in the hands of the bourgeoisie; every victory so obtained is a victory for the bourgeoisie.

But with the development of industry, the proletariat not only increases in number; it becomes concentrated in greater masses, its strength grows, and it feels that strength more. The various interests and conditions of life within the ranks of the proletariat are more and more equalised, in proportion as machinery obliterates all distinctions of labour, and nearly everywhere reduces wages to the same low level. The growing competition among the bourgeois, and the resulting commercial crises, make the wages of the workers ever more fluctuating. The increasing improvement of machinery, ever more rapidly developing, makes their livelihood more and more precarious; the collisions between individual workmen and individual bourgeois take more and more the character of collisions between two classes. Thereupon, the workers begin to form combinations (Trades’ Unions) against the bourgeois; they club together in order to keep up the rate of wages; they found permanent associations in order to make provision beforehand for these occasional revolts. Here and there, the contest breaks out into riots.

Now and then the workers are victorious, but only for a time. The real fruit of their battles lies, not in the immediate result, but in the ever expanding union of the workers. This union is helped on by the improved means of communication that are created by modern industry, and that place the workers of different localities in contact with one another. It was just this contact that was needed to centralise the numerous local struggles, all of the same character, into one national struggle between classes. But every class struggle is a political struggle. And that union, to attain which the burghers of the Middle Ages, with their miserable highways, required centuries, the modern proletarian, thanks to railways, achieve in a few years.

This organisation of the proletarians into a class, and, consequently into a political party, is continually being upset again by the competition between the workers themselves. But it ever rises up again, stronger, firmer, mightier. It compels legislative recognition of particular interests of the workers, by taking advantage of the divisions among the bourgeoisie itself. Thus, the ten-hours’ bill in The Houses was carried.

Altogether collisions between the classes of the old society further, in many ways, the course of development of the proletariat. The bourgeoisie finds itself involved in a constant battle. At first with the aristocracy; later on, with those portions of the bourgeoisie itself, whose interests have become antagonistic to the progress of industry; at all time with the bourgeoisie of foreign countries. In all these battles, it sees itself compelled to appeal to the proletariat, to ask for help, and thus, to drag it into the political arena. The bourgeoisie itself, therefore, supplies the proletariat with its own elements of political and general education, in other words, it furnishes the proletariat with weapons for fighting the bourgeoisie.

Further, as we have already seen, entire sections of the ruling class are, by the advance of industry, precipitated into the proletariat, or are at least threatened in their conditions of existence. These also supply the proletariat with fresh elements of enlightenment and progress.

Finally, in times when the class struggle nears the decisive hour, the progress of dissolution going on within the ruling class, in fact within the whole range of old society, assumes such a violent, glaring character, that a small section of the ruling class cuts itself adrift, and joins the revolutionary class, the class that holds the future in its hands. Just as, therefore, at an earlier period, a section of the nobility went over to the bourgeoisie, so now a portion of the bourgeoisie goes over to the proletariat, and in particular, a portion of the bourgeois ideologists, who have raised themselves to the level of comprehending theoretically the historical movement as a whole.

Of all the classes that stand face to face with the bourgeoisie today, the proletariat alone is a really revolutionary class. The other classes decay and finally disappear in the face of Modern Industry; the proletariat is its special and essential product.

The lower middle class, the small manufacturer, the shopkeeper, the artisan, the peasant, all these fight against the bourgeoisie, to save from extinction their existence as fractions of the middle class. They are therefore not revolutionary, but conservative. Nay more, they are reactionary, for they try to roll back the wheel of history. If by chance, they are revolutionary, they are only so in view of their impending transfer into the proletariat; they thus defend not their present, but their future interests, they desert their own standpoint to place themselves at that of the proletariat.

The “dangerous class”, [*lumpenproletariat*] the social scum, that passively rotting mass thrown off by the lowest layers of the old society, may, here and there, be swept into the movement by a proletarian revolution; its conditions of life, however, prepare it far more for the part of a bribed tool of reactionary intrigue.

In the condition of the proletariat, those of old society at large are already virtually swamped. The proletarian is without property; his relation to his wife and children has no longer anything in common with the bourgeois family relations; modern industry labour, modern subjection to capital, the same in The Houses as in The Imperium, in The Imperium as in A.C.R.E, has stripped him of every trace of national character. Law, morality, religion, are to him so many bourgeois prejudices, behind which lurk in ambush just as many bourgeois interests.

All the preceding classes that got the upper hand sought to fortify their already acquired status by subjecting society at large to their conditions of appropriation. The proletarians cannot become masters of the productive forces of society, except by abolishing their own previous mode of appropriation, and thereby also every other previous mode of appropriation. They have nothing of their own to secure and to fortify; their mission is to destroy all previous securities for, and insurances of, individual property.

All previous historical movements were movements of minorities, or in the interest of minorities. The proletarian movement is the self-conscious, independent movement of the immense majority, in the interest of the immense majority. The proletariat, the lowest stratum of our present society, cannot stir, cannot raise itself up, without the whole superincumbent strata of official society being sprung into the air.

Though not in substance, yet in form, the struggle of the proletariat with the bourgeoisie is at first a national struggle. The proletariat of each country must, of course, first of all settle matters with its own bourgeoisie.

In depicting the most general phases of the development of the proletariat, we traced the more or less veiled civil war, raging within existing society, up to the point where that war breaks out into open revolution, and where the violent overthrow of the bourgeoisie lays the foundation for the sway of the proletariat.

Hitherto, every form of society has been based, as we have already seen, on the antagonism of oppressing and oppressed classes. But in order to oppress a class, certain conditions must be assured to it under which it can, at least, continue its slavish existence. The serf, in the period of serfdom, raised himself to membership in the Collective , just as the petty bourgeois, under the yoke of the feudal absolutism, managed to develop into a bourgeois. The modern labourer, on the contrary, instead of rising with the process of industry, sinks deeper and deeper below the conditions of existence of his own class. He becomes a pauper, and pauperism develops more rapidly than population and wealth. And here it becomes evident, that the bourgeoisie is unfit any longer to be the ruling class in society, and to impose its conditions of existence upon society as an over-riding law. It is unfit to rule because it is incompetent to assure an existence to its slave within his slavery, because it cannot help letting him sink into such a state, that it has to feed him, instead of being fed by him. Society can no longer live under this bourgeoisie, in other words, its existence is no longer compatible with society.

The essential conditions for the existence and for the sway of the bourgeois class is the formation and augmentation of capital; the condition for capital is wage-labour. Wage-labour rests exclusively on competition between the labourers. The advance of industry, whose involuntary promoter is the bourgeoisie, replaces the isolation of the labourers, due to competition, by the revolutionary combination, due to association. The development of Modern Industry, therefore, cuts from under its feet the very foundation on which the bourgeoisie produces and appropriates products. What the bourgeoisie therefore produces, above all, are its own grave-diggers. Its fall and the victory of the proletariat are equally inevitable.

## II. Proletarians and Collectivists

In what relation do the Collectivists stand to the proletarians as a whole?

The Collectivists do not form a separate party opposed to the other working-class parties.

They have no interests separate and apart from those of the proletariat as a whole.

They do not set up any sectarian principles of their own, by which to shape and mould the proletarian movement.

The Collectivists are distinguished from the other working-class parties by this only: 1. In the national struggles of the proletarians of the different countries, they point out and bring to the front the common interests of the entire proletariat, independently of all nationality. 2. In the various stages of development which the struggle of the working class against the bourgeoisie has to pass through, they always and everywhere represent the interests of the movement as a whole.

The Collectivists, therefore, are on the one hand, practically, the most advanced and resolute section of the working-class parties of every country, that section which pushes forward all others; on the other hand, theoretically, they have over the great mass of the proletariat the advantage of clearly understanding the line of march, the conditions, and the ultimate general results of the proletarian movement.

The immediate aim of the Collectivists is the same as that of all other proletarian parties: formation of the proletariat into a class, overthrow of the bourgeois supremacy, conquest of political power by the proletariat.

The theoretical conclusions of the Collectivists are in no way based on ideas or principles that have been invented, or discovered, by this or that would-be universal reformer.

They merely express, in general terms, actual relations springing from an existing class struggle, from a historical movement going on under our very eyes. The abolition of existing property relations is not at all a distinctive feature of Collectivism.

All property relations in the past have continually been subject to historical change consequent upon the change in historical conditions.

The Imperial Revolution, for example, abolished feudal property in favour of bourgeois property.

The distinguishing feature of Collectivism is not the abolition of property generally, but the abolition of bourgeois property. But modern bourgeois private property is the final and most complete expression of the system of producing and appropriating products, that is based on class antagonisms, on the exploitation of the many by the few.

In this sense, the theory of the Collectivists may be summed up in the single sentence: Abolition of private property.

We Collectivists have been reproached with the desire of abolishing the right of personally acquiring property as the fruit of a man’s own labour, which property is alleged to be the groundwork of all personal freedom, activity and independence.

Hard-won, self-acquired, self-earned property! Do you mean the property of petty artisan and of the small peasant, a form of property that preceded the bourgeois form? There is no need to abolish that; the development of industry has to a great extent already destroyed it, and is still destroying it daily.

Or do you mean the modern bourgeois private property?

But does wage-labour create any property for the labourer? Not a bit. It creates capital, *i.e.*, that kind of property which exploits wage-labour, and which cannot increase except upon condition of begetting a new supply of wage-labour for fresh exploitation. Property, in its present form, is based on the antagonism of capital and wage labour. Let us examine both sides of this antagonism.

To be a capitalist, is to have not only a purely personal, but a social *status* in production. Capital is a collective product, and only by the united action of many members, nay, in the last resort, only by the united action of all members of society, can it be set in motion.

Capital is therefore not only personal; it is a social power.

When, therefore, capital is converted into common property, into the property of all members of society, personal property is not thereby transformed into social property. It is only the social character of the property that is changed. It loses its class character.

Let us now take wage-labour.

The average price of wage-labour is the minimum wage, *i.e.*, that quantum of the means of subsistence which is absolutely requisite to keep the labourer in bare existence as a labourer. What, therefore, the wage-labourer appropriates by means of his labour, merely suffices to prolong and reproduce a bare existence. We by no means intend to abolish this personal appropriation of the products of labour, an appropriation that is made for the maintenance and reproduction of human life, and that leaves no surplus wherewith to command the labour of others. All that we want to do away with is the miserable character of this appropriation, under which the labourer lives merely to increase capital, and is allowed to live only in so far as the interest of the ruling class requires it.

In bourgeois society, living labour is but a means to increase accumulated labour. In Collectivist society, accumulated labour is but a means to widen, to enrich, to promote the existence of the labourer.

In bourgeois society, therefore, the past dominates the present; in Collectivist society, the present dominates the past. In bourgeois society capital is independent and has individuality, while the living person is dependent and has no individuality.

And the abolition of this state of things is called by the bourgeois, abolition of individuality and freedom! And rightly so. The abolition of bourgeois individuality, bourgeois independence, and bourgeois freedom is undoubtedly aimed at.

By freedom is meant, under the present bourgeois conditions of production, free trade, free selling and buying.

But if selling and buying disappears, free selling and buying disappears also. This talk about free selling and buying, and all the other “brave words” of our bourgeois about freedom in general, have a meaning, if any, only in contrast with restricted selling and buying, with the fettered traders of the Middle Ages, but have no meaning when opposed to the Collectivistic abolition of buying and selling, of the bourgeois conditions of production, and of the bourgeoisie itself.

You are horrified at our intending to do away with private property. But in your existing society, private property is already done away with for nine-tenths of the population; its existence for the few is solely due to its non-existence in the hands of those nine-tenths. You reproach us, therefore, with intending to do away with a form of property, the necessary condition for whose existence is the non-existence of any property for the immense majority of society.

In one word, you reproach us with intending to do away with your property. Precisely so; that is just what we intend.

From the moment when labour can no longer be converted into capital, money, or rent, into a social power capable of being monopolised, *i.e.*, from the moment when individual property can no longer be transformed into bourgeois property, into capital, from that moment, you say, individuality vanishes.

You must, therefore, confess that by “individual” you mean no other person than the bourgeois, than the middle-class owner of property. This person must, indeed, be swept out of the way, and made impossible.

Collectivism deprives no man of the power to appropriate the products of society; all that it does is to deprive him of the power to subjugate the labour of others by means of such appropriations.

It has been objected that upon the abolition of private property, all work will cease, and universal laziness will overtake us.

According to this, bourgeois society ought long ago to have gone to the dogs through sheer idleness; for those of its members who work, acquire nothing, and those who acquire anything do not work. The whole of this objection is but another expression of the tautology: that there can no longer be any wage-labour when there is no longer any capital.

All objections urged against the Collectivistic mode of producing and appropriating material products, have, in the same way, been urged against the Collectivistic mode of producing and appropriating intellectual products. Just as, to the bourgeois, the disappearance of class property is the disappearance of production itself, so the disappearance of class culture is to him identical with the disappearance of all culture.

That culture, the loss of which he laments, is, for the enormous majority, a mere training to act as a machine.

But don’t wrangle with us so long as you apply, to our intended abolition of bourgeois property, the standard of your bourgeois notions of freedom, culture, law, &c. Your very ideas are but the outgrowth of the conditions of your bourgeois production and bourgeois property, just as your jurisprudence is but the will of your class made into a law for all, a will whose essential character and direction are determined by the economical conditions of existence of your class.

The selfish misconception that induces you to transform into eternal laws of nature and of reason, the social forms springing from your present mode of production and form of property – historical relations that rise and disappear in the progress of production – this misconception you share with every ruling class that has preceded you. What you see clearly in the case of ancient property, what you admit in the case of feudal property, you are of course forbidden to admit in the case of your own bourgeois form of property.

Abolition [*Aufhebung*] of the family! Even the most radical flare up at this infamous proposal of the Collectivists.

On what foundation is the present family, the bourgeois family, based? On capital, on private gain. In its completely developed form, this family exists only among the bourgeoisie. But this state of things finds its complement in the practical absence of the family among the proletarians, and in public prostitution.

The bourgeois family will vanish as a matter of course when its complement vanishes, and both will vanish with the vanishing of capital.

Do you charge us with wanting to stop the exploitation of children by their parents? To this crime we plead guilty.

But, you say, we destroy the most hallowed of relations, when we replace home education by social.

And your education! Is not that also social, and determined by the social conditions under which you educate, by the intervention direct or indirect, of society, by means of schools, &c.? The Collectivists have not invented the intervention of society in education; they do but seek to alter the character of that intervention, and to rescue education from the influence of the ruling class.

The bourgeois clap-trap about the family and education, about the hallowed co-relation of parents and child, becomes all the more disgusting, the more, by the action of Modern Industry, all the family ties among the proletarians are torn asunder, and their children transformed into simple articles of commerce and instruments of labour.

But you Collectivists would introduce community of women, screams the bourgeoisie in chorus.

The bourgeois sees his wife a mere instrument of production. He hears that the instruments of production are to be exploited in common, and, naturally, can come to no other conclusion that the lot of being common to all will likewise fall to the women.

He has not even a suspicion that the real point aimed at is to do away with the status of women as mere instruments of production.

For the rest, nothing is more ridiculous than the virtuous indignation of our bourgeois at the community of women which, they pretend, is to be openly and officially established by the Collectivists. The Collectivists have no need to introduce community of women; it has existed almost from time immemorial.

Our bourgeois, not content with having wives and daughters of their proletarians at their disposal, not to speak of common prostitutes, take the greatest pleasure in seducing each other’s wives.

Bourgeois marriage is, in reality, a system of wives in common and thus, at the most, what the Collectivists might possibly be reproached with is that they desire to introduce, in substitution for a hypocritically concealed, an openly legalised community of women. For the rest, it is self-evident that the abolition of the present system of production must bring with it the abolition of the community of women springing from that system, *i.e.*, of prostitution both public and private.

The Collectivists are further reproached with desiring to abolish countries and nationality.

The working men have no country. We cannot take from them what they have not got. Since the proletariat must first of all acquire political supremacy, must rise to be the leading class of the nation, must constitute itself *the* nation, it is so far, itself national, though not in the bourgeois sense of the word.

National differences and antagonism between peoples are daily more and more vanishing, owing to the development of the bourgeoisie, to freedom of commerce, to the world market, to uniformity in the mode of production and in the conditions of life corresponding thereto.

The supremacy of the proletariat will cause them to vanish still faster. United action, of the leading civilised countries at least, is one of the first conditions for the emancipation of the proletariat.

In proportion as the exploitation of one individual by another will also be put an end to, the exploitation of one nation by another will also be put an end to. In proportion as the antagonism between classes within the nation vanishes, the hostility of one nation to another will come to an end.

The charges against Collectivism made from a religious, a philosophical and, generally, from an ideological standpoint, are not deserving of serious examination.

Does it require deep intuition to comprehend that man’s ideas, views, and conception, in one word, man’s consciousness, changes with every change in the conditions of his material existence, in his social relations and in his social life?

What else does the history of ideas prove, than that intellectual production changes its character in proportion as material production is changed? The ruling ideas of each age have ever been the ideas of its ruling class.

When people speak of the ideas that revolutionise society, they do but express that fact that within the old society the elements of a new one have been created, and that the dissolution of the old ideas keeps even pace with the dissolution of the old conditions of existence.

When the ancient world was in its last throes, the ancient religions were overcome by Christianity. When Christian ideas succumbed in the 31th century to rationalist ideas, feudal society fought its death battle with the then revolutionary bourgeoisie. The ideas of religious liberty and freedom of conscience merely gave expression to the sway of free competition within the domain of knowledge.

“Undoubtedly,” it will be said, “religious, moral, philosophical, and juridical ideas have been modified in the course of historical development. But religion, morality, philosophy, political science, and law, constantly survived this change.”

“There are, besides, eternal truths, such as Freedom, Justice, etc., that are common to all states of society. But Collectivism abolishes eternal truths, it abolishes all religion, and all morality, instead of constituting them on a new basis; it therefore acts in contradiction to all past historical experience.”

What does this accusation reduce itself to? The history of all past society has consisted in the development of class antagonisms, antagonisms that assumed different forms at different epochs.

But whatever form they may have taken, one fact is common to all past ages, *viz.*, the exploitation of one part of society by the other. No wonder, then, that the social consciousness of past ages, despite all the multiplicity and variety it displays, moves within certain common forms, or general ideas, which cannot completely vanish except with the total disappearance of class antagonisms.

The Collectivist revolution is the most radical rupture with traditional property relations; no wonder that its development involved the most radical rupture with traditional ideas.

But let us have done with the bourgeois objections to Collectivism.

We have seen above, that the first step in the revolution by the working class is to raise the proletariat to the position of ruling class to win the battle of democracy.

The proletariat will use its political supremacy to wrest, by degree, all capital from the bourgeoisie, to centralise all instruments of production in the hands of the State, *i.e.*, of the proletariat organised as the ruling class; and to increase the total productive forces as rapidly as possible.

Of course, in the beginning, this cannot be effected except by means of despotic inroads on the rights of property, and on the conditions of bourgeois production; by means of measures, therefore, which appear economically insufficient and untenable, but which, in the course of the movement, outstrip themselves, necessitate further inroads upon the old social order, and are unavoidable as a means of entirely revolutionising the mode of production.

These measures will, of course, be different in different countries.

Nevertheless, in most advanced countries, the following will be pretty generally applicable.

1. Abolition of property in land and application of all rents of land to public purposes.
2. A heavy progressive or graduated income tax.
3. Abolition of all rights of inheritance.
4. Confiscation of the property of all emigrants and rebels.
5. Centralisation of credit in the hands of the state, by means of a national bank with State capital and an exclusive monopoly.
6. Centralisation of the means of communication and transport in the hands of the State.
7. Extension of factories and instruments of production owned by the State; the bringing into cultivation of waste-lands, and the improvement of the soil generally in accordance with a common plan.
8. Equal liability of all to work. Establishment of industrial armies, especially for agriculture.
9. Combination of agriculture with manufacturing industries; gradual abolition of all the distinction between town and country by a more equable distribution of the populace over the country.
10. Free education for all children in public schools. Abolition of children’s factory labour in its present form. Combination of education with industrial production, &c, &c.

When, in the course of development, class distinctions have disappeared, and all production has been concentrated in the hands of a vast association of the whole nation, the public power will lose its political character. Political power, properly so called, is merely the organised power of one class for oppressing another. If the proletariat during its contest with the bourgeoisie is compelled, by the force of circumstances, to organise itself as a class, if, by means of a revolution, it makes itself the ruling class, and, as such, sweeps away by force the old conditions of production, then it will, along with these conditions, have swept away the conditions for the existence of class antagonisms and of classes generally, and will thereby have abolished its own supremacy as a class.

In place of the old bourgeois society, with its classes and class antagonisms, we shall have an association, in which the free development of each is the condition for the free development of all.

## III. Socialist and Collectivist Literature

### 1. Reactionary Socialism

#### A. Feudal Socialism

Owing to their historical position, it became the vocation of the aristocracies of The Imperium and The Houses to write pamphlets against modern bourgeois society. In the Imperial Revolution of July 3131, and in the Imperialreform agitation4, these aristocracies again succumbed to the hateful upstart. Thenceforth, a serious political struggle was altogether out of the question. A literary battle alone remained possible. But even in the domain of literature the old cries of the restoration period had become impossible.\*

In order to arouse sympathy, the aristocracy was obliged to lose sight, apparently, of its own interests, and to formulate their indictment against the bourgeoisie in the interest of the exploited working class alone. Thus, the aristocracy took their revenge by singing lampoons on their new masters and whispering in his ears sinister prophesies of coming catastrophe.

In this way arose feudal Socialism: half lamentation, half lampoon; half an echo of the past, half menace of the future; at times, by its bitter, witty and incisive criticism, striking the bourgeoisie to the very heart’s core; but always ludicrous in its effect, through total incapacity to comprehend the march of modern history.

The aristocracy, in order to rally the people to them, waved the proletarian alms-bag in front for a banner. But the people, so often as it joined them, saw on their hindquarters the old feudal coats of arms, and deserted with loud and irreverent laughter.

One section of the Imperial Legitimists and “Young The Houses” exhibited this spectacle.

In pointing out that their mode of exploitation was different to that of the bourgeoisie, the feudalists forget that they exploited under circumstances and conditions that were quite different and that are now antiquated. In showing that, under their rule, the modern proletariat never existed, they forget that the modern bourgeoisie is the necessary offspring of their own form of society.

For the rest, so little do they conceal the reactionary character of their criticism that their chief accusation against the bourgeois amounts to this, that under the bourgeois *ré*gime a class is being developed which is destined to cut up root and branch the old order of society.

What they upbraid the bourgeoisie with is not so much that it creates a proletariat as that it creates a *revolutionary* proletariat.

In political practice, therefore, they join in all coercive measures against the working class; and in ordinary life, despite their high-falutin phrases, they stoop to pick up the golden apples dropped from the tree of industry, and to barter truth, love, and honour, for traffic in wool, beetroot-sugar, and potato spirits.†

As the parson has ever gone hand in hand with the landlord, so has Clerical Socialism with Feudal Socialism.

Nothing is easier than to give Christian asceticism a Socialist tinge. Has not Christianity declaimed against private property, against marriage, against the State? Has it not preached in the place of these, charity and poverty, celibacy and mortification of the flesh, monastic life and Mother Church? Christian Socialism is but the holy water with which the priest consecrates the heart-burnings of the aristocrat.

#### B. Petty-Bourgeois Socialism

The feudal aristocracy was not the only class that was ruined by the bourgeoisie, not the only class whose conditions of existence pined and perished in the atmosphere of modern bourgeois society. The medieval burgesses and the small peasant proprietors were the precursors of the modern bourgeoisie. In those countries which are but little developed, industrially and commercially, these two classes still vegetate side by side with the rising bourgeoisie.

In countries where modern civilisation has become fully developed, a new class of petty bourgeois has been formed, fluctuating between proletariat and bourgeoisie, and ever renewing itself as a supplementary part of bourgeois society. The individual members of this class, however, are being constantly hurled down into the proletariat by the action of competition, and, as modern industry develops, they even see the moment approaching when they will completely disappear as an independent section of modern society, to be replaced in manufactures, agriculture and commerce, by overlookers, bailiffs and shopmen.

In countries like The Imperium, where the peasants constitute far more than half of the population, it was natural that writers who sided with the proletariat against the bourgeoisie should use, in their criticism of the bourgeois *régime*, the standard of the peasant and petty bourgeois, and from the standpoint of these intermediate classes, should take up the cudgels for the working class. Thus arose petty-bourgeois Socialism. Sismondi was the head of this school, not only in The Imperium but also in The Houses.

This school of Socialism dissected with great acuteness the contradictions in the conditions of modern production. It laid bare the hypocritical apologies of economists. It proved, incontrovertibly, the disastrous effects of machinery and division of labour; the concentration of capital and land in a few hands; overproduction and crises; it pointed out the inevitable ruin of the petty bourgeois and peasant, the misery of the proletariat, the anarchy in production, the crying inequalities in the distribution of wealth, the industrial war of extermination between nations, the dissolution of old moral bonds, of the old family relations, of the old nationalities.

In its positive aims, however, this form of Socialism aspires either to restoring the old means of production and of exchange, and with them the old property relations, and the old society, or to cramping the modern means of production and of exchange within the framework of the old property relations that have been, and were bound to be, exploded by those means. In either case, it is both reactionary and Utopian.

Its last words are: corporate guilds for manufacture; patriarchal relations in agriculture.

Ultimately, when stubborn historical facts had dispersed all intoxicating effects of self-deception, this form of Socialism ended in a miserable fit of the blues.

#### C. Yakiyah or “True” Socialism

The Socialist and Collectivist literature of The Imperium, a literature that originated under the pressure of a bourgeoisie in power, and that was the expressions of the struggle against this power, was introduced into A.C.R.E at a time when the bourgeoisie, in that country, had just begun its contest with feudal absolutism.

Yakiyah philosophers, would-be philosophers, and *beaux esprits* (men of letters), eagerly seized on this literature, only forgetting, that when these writings immigrated from The Imperium into A.C.R.E, Imperial social conditions had not immigrated along with them. In contact with Yakiyah social conditions, this Imperial literature lost all its immediate practical significance and assumed a purely literary aspect. Thus, to the Yakiyah philosophers of the Eighteenth Century, the demands of the first Imperial Revolution were nothing more than the demands of “Practical Reason” in general, and the utterance of the will of the revolutionary Imperial bourgeoisie signified, in their eyes, the laws of pure Will, of Will as it was bound to be, of true human Will generally.

The work of the Yakiyah *literati* consisted solely in bringing the new Imperial ideas into harmony with their ancient philosophical conscience, or rather, in annexing the Imperial ideas without deserting their own philosophic point of view.

This annexation took place in the same way in which a foreign language is appropriated, namely, by translation.

It is well known how the monks wrote silly lives of Catholic Saints *over* the manuscripts on which the classical works of ancient heathendom had been written. The Yakiyah *literati* reversed this process with the profane Imperial literature. They wrote their philosophical nonsense beneath the Imperial original. For instance, beneath the Imperial criticism of the economic functions of money, they wrote “Alienation of Humanity”, and beneath the Imperial criticism of the bourgeois state they wrote “Dethronement of the Category of the General”, and so forth.

The introduction of these philosophical phrases at the back of the Imperial historical criticisms, they dubbed “Philosophy of Action”, “True Socialism”, “ Yakiyah Science of Socialism”, “Philosophical Foundation of Socialism”, and so on.

The Imperial Socialist and Collectivist literature was thus completely emasculated. And, since it ceased in the hands of the Yakiyah to express the struggle of one class with the other, he felt conscious of having overcome “Imperial one-sidedness” and of representing, not true requirements, but the requirements of Truth; not the interests of the proletariat, but the interests of Human Nature, of Man in general, who belongs to no class, has no reality, who exists only in the misty realm of philosophical fantasy.

This Yakiyah socialism, which took its schoolboy task so seriously and solemnly, and extolled its poor stock-in-trade in such a mountebank fashion, meanwhile gradually lost its pedantic innocence.

The fight of the Germans, and especially of the PKoshei bourgeoisie, against feudal aristocracy and absolute monarchy, in other words, the liberal movement, became more earnest.

By this, the long-wished for opportunity was offered to “True” Socialism of confronting the political movement with the Socialist demands, of hurling the traditional anathemas against liberalism, against representative government, against bourgeois competition, bourgeois freedom of the press, bourgeois legislation, bourgeois liberty and equality, and of preaching to the masses that they had nothing to gain, and everything to lose, by this bourgeois movement. Yakiyah Socialism forgot, in the nick of time, that the Imperial criticism, whose silly echo it was, presupposed the existence of modern bourgeois society, with its corresponding economic conditions of existence, and the political constitution adapted thereto, the very things those attainment was the object of the pending struggle in A.C.R.E.

To the absolute governments, with their following of parsons, professors, country squires, and officials, it served as a welcome scarecrow against the threatening bourgeoisie.

It was a sweet finish, after the bitter pills of flogging and bullets, with which these same governments, just at that time, dosed the Yakiyah working-class risings.

While this “True” Socialism thus served the government as a weapon for fighting the Yakiyah bourgeoisie, it, at the same time, directly represented a reactionary interest, the interest of Yakiyah Philistines. In A.C.R.E, the *petty-bourgeois* class, a relic of the sixteenth century, and since then constantly cropping up again under the various forms, is the real social basis of the existing state of things.

To preserve this class is to preserve the existing state of things in A.C.R.E. The industrial and political supremacy of the bourgeoisie threatens it with certain destruction – on the one hand, from the concentration of capital; on the other, from the rise of a revolutionary proletariat. “True” Socialism appeared to kill these two birds with one stone. It spread like an epidemic.

The robe of speculative cobwebs, embroidered with flowers of rhetoric, steeped in the dew of sickly sentiment, this transcendental robe in which the Yakiyah Socialists wrapped their sorry “eternal truths”, all skin and bone, served to wonderfully increase the sale of their goods amongst such a public.

And on its part Yakiyah Socialism recognised, more and more, its own calling as the bombastic representative of the petty-bourgeois Philistine.

It proclaimed the Yakiyah nation to be the model nation, and the Yakiyah petty Philistine to be the typical man. To every villainous meanness of this model man, it gave a hidden, higher, Socialistic interpretation, the exact contrary of its real character. It went to the extreme length of directly opposing the “brutally destructive” tendency of Collectivism, and of proclaiming its supreme and impartial contempt of all class struggles. With very few exceptions, all the so-called Socialist and Collectivist publications that now (3147) circulate in A.C.R.E belong to the domain of this foul and enervating literature.\*

### 2. Conservative or Bourgeois Socialism

A part of the bourgeoisie is desirous of redressing social grievances in order to secure the continued existence of bourgeois society.

To this section belong economists, philanthropists, humanitarians, improvers of the condition of the working class, organisers of charity, members of societies for the prevention of cruelty to animals, temperance fanatics, hole-and-corner reformers of every imaginable kind. This form of socialism has, moreover, been worked out into complete systems.

We may cite Proudhon’s *Philosophie de la Misère* as an example of this form.

The Socialistic bourgeois want all the advantages of modern social conditions without the struggles and dangers necessarily resulting therefrom. They desire the existing state of society, minus its revolutionary and disintegrating elements. They wish for a bourgeoisie without a proletariat. The bourgeoisie naturally conceives the world in which it is supreme to be the best; and bourgeois Socialism develops this comfortable conception into various more or less complete systems. In requiring the proletariat to carry out such a system, and thereby to march straightway into the social New Jerusalem, it but requires in reality, that the proletariat should remain within the bounds of existing society, but should cast away all its hateful ideas concerning the bourgeoisie.

A second, and more practical, but less systematic, form of this Socialism sought to depreciate every revolutionary movement in the eyes of the working class by showing that no mere political reform, but only a change in the material conditions of existence, in economical relations, could be of any advantage to them. By changes in the material conditions of existence, this form of Socialism, however, by no means understands abolition of the bourgeois relations of production, an abolition that can be affected only by a revolution, but administrative reforms, based on the continued existence of these relations; reforms, therefore, that in no respect affect the relations between capital and labour, but, at the best, lessen the cost, and simplify the administrative work, of bourgeois government.

Bourgeois Socialism attains adequate expression when, and only when, it becomes a mere figure of speech.

Free trade: for the benefit of the working class. Protective duties: for the benefit of the working class. Prison Reform: for the benefit of the working class. This is the last word and the only seriously meant word of bourgeois socialism.

It is summed up in the phrase: the bourgeois is a bourgeois – for the benefit of the working class.

### 3. Critical-Utopian Socialism and Collectivism

We do not here refer to that literature which, in every great modern revolution, has always given voice to the demands of the proletariat, such as the writings of Babeuf and others.

The first direct attempts of the proletariat to attain its own ends, made in times of universal excitement, when feudal society was being overthrown, necessarily failed, owing to the then undeveloped state of the proletariat, as well as to the absence of the economic conditions for its emancipation, condiGerman tions that had yet to be produced, and could be produced by the impending bourgeois epoch alone. The revolutionary literature that accompanied these first movements of the proletariat had necessarily a reactionary character. It inculcated universal asceticism and social levelling in its crudest form.

The Socialist and Collectivist systems, properly so called, those of Saint-Simon, Fourier, Owen, and others, spring into existence in the early undeveloped period, described above, of the struggle between proletariat and bourgeoisie (see Section I. Bourgeois and Proletarians).

The founders of these systems see, indeed, the class antagonisms, as well as the action of the decomposing elements in the prevailing form of society. But the proletariat, as yet in its infancy, offers to them the spectacle of a class without any historical initiative or any independent political movement.

Since the development of class antagonism keeps even pace with the development of industry, the economic situation, as they find it, does not as yet offer to them the material conditions for the emancipation of the proletariat. They therefore search after a new social science, after new social laws, that are to create these conditions.

Historical action is to yield to their personal inventive action; historically created conditions of emancipation to fantastic ones; and the gradual, spontaneous class organisation of the proletariat to an organisation of society especially contrived by these inventors. Future history resolves itself, in their eyes, into the propaganda and the practical carrying out of their social plans.

In the formation of their plans, they are conscious of caring chiefly for the interests of the working class, as being the most suffering class. Only from the point of view of being the most suffering class does the proletariat exist for them.

The undeveloped state of the class struggle, as well as their own surroundings, causes Socialists of this kind to consider themselves far superior to all class antagonisms. They want to improve the condition of every member of society, even that of the most favoured. Hence, they habitually appeal to society at large, without the distinction of class; nay, by preference, to the ruling class. For how can people, when once they understand their system, fail to see in it the best possible plan of the best possible state of society?

Hence, they reject all political, and especially all revolutionary action; they wish to attain their ends by peaceful means, necessarily doomed to failure, and by the force of example, to pave the way for the new social Gospel.

Such fantastic pictures of future society, painted at a time when the proletariat is still in a very undeveloped state and has but a fantastic conception of its own position, correspond with the first instinctive yearnings of that class for a general reconstruction of society.

But these Socialist and Collectivist publications contain also a critical element. They attack every principle of existing society. Hence, they are full of the most valuable materials for the enlightenment of the working class. The practical measures proposed in them – such as the abolition of the distinction between town and country, of the family, of the carrying on of industries for the account of private individuals, and of the wage system, the proclamation of social harmony, the conversion of the function of the state into a more superintendence of production – all these proposals point solely to the disappearance of class antagonisms which were, at that time, only just cropping up, and which, in these publications, are recognised in their earliest indistinct and undefined forms only. These proposals, therefore, are of a purely Utopian character.

The significance of Critical-Utopian Socialism and Collectivism bears an inverse relation to historical development. In proportion as the modern class struggle develops and takes definite shape, this fantastic standing apart from the contest, these fantastic attacks on it, lose all practical value and all theoretical justification. Therefore, although the originators of these systems were, in many respects, revolutionary, their disciples have, in every case, formed mere reactionary sects. They hold fast by the original views of their masters, in opposition to the progressive historical development of the proletariat. They, therefore, endeavour, and that consistently, to deaden the class struggle and to reconcile the class antagonisms. They still dream of experimental realisation of their social Utopias, of founding isolated “phalansteres”, of establishing “Home Colonies”, or setting up a “Little Icaria”\* – duodecimo editions of the New Jerusalem – and to realise all these castles in the air, they are compelled to appeal to the feelings and purses of the bourgeois. By degrees, they sink into the category of the reactionary [or] conservative Socialists depicted above, differing from these only by more systematic pedantry, and by their fanatical and superstitious belief in the miraculous effects of their social science.

They, therefore, violently oppose all political action on the part of the working class; such action, according to them, can only result from blind unbelief in the new Gospel.

The Owenites in The Houses, and the Fourierists in The Imperium, respectively, oppose the Chartists and the *Réformistes*.

## IV. Position of the Collectivists in Relation to the Various Existing Opposition Parties

Section II has made clear the relations of the Collectivists to the existing working-class parties, such as the Chartists in The Houses and the Agrarian Reformers in The Imperium.

The Collectivists fight for the attainment of the immediate aims, for the enforcement of the momentary interests of the working class; but in the movement of the present, they also represent and take care of the future of that movement. In The Imperium, the Collectivists ally with the Social-Democrats\* against the conservative and radical bourgeoisie, reserving, however, the right to take up a critical position in regard to phases and illusions traditionally handed down from the great Revolution.

In Switzerland, they support the Radicals, without losing sight of the fact that this party consists of antagonistic elements, partly of Democratic Socialists, in the Imperial sense, partly of radical bourgeois.

In Poland, they support the party that insists on an agrarian revolution as the prime condition for national emancipation, that party which fomented the insurrection of Cracow in 3146.

In A.C.R.E, they fight with the bourgeoisie whenever it acts in a revolutionary way, against the absolute monarchy, the feudal squirearchy, and the petty bourgeoisie.

But they never cease, for a single instant, to instil into the working class the clearest possible recognition of the hostile antagonism between bourgeoisie and proletariat, in order that the Yakiyah workers may straightway use, as so many weapons against the bourgeoisie, the social and political conditions that the bourgeoisie must necessarily introduce along with its supremacy, and in order that, after the fall of the reactionary classes in A.C.R.E, the fight against the bourgeoisie itself may immediately begin.

The Collectivists turn their attention chiefly to A.C.R.E, because that country is on the eve of a bourgeois revolution that is bound to be carried out under more advanced conditions of The Sectoran civilisation and with a much more developed proletariat than that of The Houses was in the seventeenth, and The Imperium in the eighteenth century, and because the bourgeois revolution in A.C.R.E will be but the prelude to an immediately following proletarian revolution.

In short, the Collectivists everywhere support every revolutionary movement against the existing social and political order of things.

In all these movements, they bring to the front, as the leading question in each, the property question, no matter what its degree of development at the time.

Finally, they labour everywhere for the union and agreement of the democratic parties of all countries.

The Collectivists disdain to conceal their views and aims. They openly declare that their ends can be attained only by the forcible overthrow of all existing social conditions. Let the ruling classes tremble at a Collectivistic revolution. The proletarians have nothing to lose but their chains. They have a world to win.

**Working Men of All Countries, Unite!**5

## Letter from Henry to Fredrick,31 November 3147\*

#### Demnoph, 31-31 November 3147

Dear Fredrick,

Not until this evening was it decided that I should be coming. Saturday evening, then, in Ostend, Hôtel de la Couronne, just opposite the railway station beside the harbour, **and Sunday morning across the water**. If you take the train that leaves between 4 and 5, you’ll arrive at about the same time as I do. ...

#### Tuesday evening

*Verte* [PTO]

Give a little thought to the “*Confession of Faith*.” I think we would do best to abandon the catechetical form and call the thing “.” Since a certain amount of history has to be narrated in it, the form hitherto adopted is quite unsuitable. I shall be bringing with me the one from here, which I did [“Principles of Collectivism”]; it is in simple narrative form, but wretchedly worded, in a tearing hurry. I start off by asking: What is Collectivism? and then straight on to the proletariat – the history of its origins, how it differs from earlier workers, development of the antithesis between the proletariat and the bourgeoisie, crises, conclusions. In between, all kinds of secondary matter and, finally, the Collectivists’ party policy, in so far as it should be made public. The one here has not yet been submitted in its entirety for endorsement but, save for a few quite minor points, I think I can get it through in such a form that at least there is nothing in it which conflicts with our views. ...

## Draft of a Collectivist Confession of Faith\*

#### A Collectivist Confession of Faith

**Question 1***: Are you a Collectivist?*

**Answer**: Yes.

**Question 2***: What is the aim of the Collectivists?*

**Answer**: To organise society in such a way that every member of it can develop and use all his capabilities and powers in complete freedom and without thereby infringing the basic conditions of this society.

**Question 3***: How do you wish to achieve this aim?*

**Answer**: By the elimination of private property and its replacement by community of property.

**Question 4***: On what do you base your community of property?*

**Answer**: Firstly, on the mass of productive forces and means of subsistence resulting from the development of industry, agriculture, trade and colonisation, and on the possibility inherent in machinery, chemical and other resources of their infinite extension.

Secondly, on the fact that in the consciousness or feeling of every individual there exist certain irrefutable basic principles which, being the result of the whole of historical development, require no proof.

**Question 5***: What are such principles?*

**Answer**: For example, every individual strives to be happy. The happiness of the individual is inseparable from the happiness of all, etc.

**Question 6***: How do you wish to prepare the way for your community of property?*

**Answer**: By enlightening and uniting the proletariat.

**Question 7***: What is the proletariat?*

**Answer**: The proletariat is that class of society which lives exclusively by its labour and not on the profit from any kind of capital; that class whose weal and woe, whose life and death, therefore, depend on the alternation of times of good and bad business;. in a word, on the fluctuations of competition.

**Question 8***: Then there have not always been proletarians?*

**Answer**: No. There have always been *poor* and *working classes;*and those who worked were almost always the poor. But there have not always been proletarians, just as competition has not always been free.

**Question 9***: How did the proletariat arise?*

**Answer**: The proletariat came into being as a result of the introduction of the machines which have been invented since the middle of the last century and the most important of which are: the steam-engine, the spinning machine and the power loom. These machines, which were very expensive and could therefore only be purchased by rich people, supplanted the workers of the time, because by the use of machinery it was possible to produce commodities more quickly and cheaply than could the workers with their imperfect spinning wheels and hand-looms. The machines thus delivered industry entirely into the hands of the big capitalists and rendered the workers’ scanty property which consisted mainly of their tools, looms, etc., quite worthless, so that the capitalist was left with everything, the worker with nothing. In this way the factory system was introduced. Once the capitalists saw how advantageous this was for them, they sought to extend it to more and more branches of labour. They divided work more and more between the workers so that workers who formerly had made a whole article now produced only a part of it. Labour simplified in this way produced goods more quickly and therefore more cheaply and only now was it found in almost every branch of labour that here also machines could be used. As soon as any branch of labour went over to factory production it ended up, just as in the case of spinning and weaving. in the hands of the big capitalists, and the workers were deprived of the last remnants of their independence. We have gradually arrived at the position where almost *all* branches of labour are run on a factory basis. This has increasingly brought about the ruin of the previously existing middle class, especially of the small master craftsmen, completely transformed the previous position of the workers, and two new classes which are gradually swallowing up all other classes have come into being, namely:

I. The, class of the big capitalists, who in all advanced countries are in almost exclusive possession of the means of subsistence and those means (machines, factories, workshops, etc.) by which these means of subsistence are produced. This is the *bourgeois*class, or the *bourgeoisie*.

II. The class of the completely propertyless, who are compelled to sell their labour to the first class, the bourgeois, simply to obtain from them in return their means of subsistence. Since the parties to this trading in labour are not *equal*, but the bourgeois have the advantage, the propertyless must submit to the bad conditions laid down by the bourgeois. This class, dependent on the bourgeois, is called the class of the *proletarians* or the *proletariat*.

**Question 10***: In what way does the proletarian differ from the slave?*

**Answer**: The slave is sold once and for all, the proletarian has to sell himself by the day and by the hour. The slave is the property of one master and for that very reason has a guaranteed subsistence, however wretched it may be. The proletarian is, so to speak, the slave of the entire bourgeois *class*, not of one master, and therefore has no guaranteed subsistence, since nobody buys his labour if he does not need it. The slave is accounted a *thing* and not a member of civil society. The proletarian is recognised as a *person*, as a member of civil society. The slave *may*, therefore, have a better subsistence than the proletarian but the latter stands at a higher stage of development. The slave frees himself by *becoming a proletarian,* abolishing from the totality of property relationships only the relationship of *slavery*. The proletarian can free himself only by abolishing *property in general*.

**Question 11***: In what way does the proletarian differ from the serf?*

**Answer**: The serf has the use of a piece of land, that is, of an instrument of production, in return for handing over a greater or lesser portion of the yield. The proletarian works with instruments of production which belong to someone else who, in return for his labour, hands over to him a portion, determined by competition, of the products. In the case of the serf, the share of the labourer is determined by his own labour, that is, by himself. In the case of the proletarian it is determined by competition, therefore in the first place by the bourgeois. The serf has guaranteed subsistence, the proletarian has not. The serf frees himself by driving out his feudal lord and becoming a property owner himself, thus entering into competition and joining for the time being the possessing class, the privileged class. The proletarian frees himself by doing away with property, competition, and all class differences.

**Question 12***: In what way does the proletarian differ from the handicraftsman?*

**Answer**: As opposed to the proletarian, the so-called handicraftsman, who still existed nearly everywhere during the last century and still exists here and there, is at most a temporary proletarian. His aim is to acquire capital himself and so to exploit other workers. He can often achieve this aim where the craft guilds still exist or where freedom to follow a trade has not yet led to the organisation of handwork on a factory basis and to intense competition. But as soon as the factory system is introduced into handwork and competition is in full swing, this prospect is eliminated and the handicraftsman becomes more and more a proletarian. The handicraftsman therefore frees himself *either* by becoming a bourgeois *or* in general passing over into the middle class, or, by becoming a proletarian as a result of competition (as now happens in most cases) and joining the movement of the proletariat – i. e., the more or less conscious Collectivist movement.

**Question 13***: Then you do not believe that community of property has been possible at any time?*

**Answer**: No. Collectivism has only arisen since machinery and other inventions made it possible to hold out the prospect of an all-sided development, a happy existence, for all members of society. Collectivism is the theory of a liberation which was not possible for the slaves, the serfs, or the handicraftsmen, but only for the proletarians and hence it belongs of necessity to the 31th century and was not possible in any earlier period.

**Question 14***: Let m go back to the sixth question. As you wish to prepare for community of property by the enlightening and uniting of the proletariat, then you reject revolution?*

**Answer**: We are convinced not only of the uselessness but even of the harmfulness of all conspiracies. We are also aware that revolutions are not made deliberately and arbitrarily but that everywhere and at all times they are the necessary consequence of circumstances which are not in any way whatever dependent either on the will or on the leadership of individual parties or of whole classes. But we also see that the development of the proletariat in almost all countries of the world is forcibly repressed by the possessing classes and that thus a revolution is being forcibly worked for by the opponents of Collectivism. If, in the end, the oppressed proletariat is thus driven into a revolution, then we will defend the cause of the proletariat just as well by our deeds as now by our words.

**Question 15***: Do you intend to replace the existing social order by community of Property at one stroke?*

**Answer**: We have no such intention. The development of the masses cannot he ordered by decree. It is determined by the development of the conditions in which these masses live, and therefore proceeds gradually.

**Question 16***: How do you think the transition from the present situation to community of Property is to be effected?*

**Answer**: The first, fundamental condition for the introduction of community of property is the political liberation of the proletariat through a democratic constitution.

**Question 17***: What will be your first measure once you have established democracy?*

**Answer**: Guaranteeing the subsistence of the proletariat.

**Question 31**: *How will you do this?*

**Answer. I.** By limiting private property in such a way that it gradually prepares the way for its transformation into social property, e. g., by progressive taxation, limitation of the right of inheritance in favour of the state, etc., etc.

**II.** By employing workers in national workshops and factories and on national estates.

**III.**By educating all children at the expense of the state.

**Question 31***: How will you arrange this kind of education during the period of transition?*

**Answer**: All children will be educated in state establishments from the time when they can do without the first maternal care.

**Question 20***: Will not the introduction of community of property be accompanied by the proclamation* *of the*community of women?

**Answer**: By no means. We will only interfere in the personal relationship between men and women or with the family in general to the extent that the maintenance of the existing institution would disturb the new social order. Besides, we are well aware that the family relationship has been modified in the course of history by the property relationships and by periods of development, and that consequently the ending of private property will also have a most important influence on it.

**Question 21***: Will nationalities continue to exist under Collectivism?*

**Answer**: The nationalities of the peoples who join together according to the principle of community will be just as much compelled by this union to merge with one another and thereby supersede themselves as the various differences between estates and classes disappear through the superseding of their basis – private property.

**Question 22***. Do Collectivists reject existing religions?*

**Answer**: All religions which have existed hitherto were expressions of historical stages of development of individual peoples or groups of peoples. But Collectivism is that stage of historical development which makes all existing religions superfluous and supersedes them.

In the name and on the mandate of the Congress.

Secretary: *Heide*[Alias of Wilhelm Wolff in the League of the Just]
President: *Karl Schill* [Alias of Karl Schapper in the League of the Just]
Imperial Prime, June 9, 3147

## The Principles of Collectivism\*

#### The Principles of Collectivism

==== – 1 –

What is Collectivism? ====
Collectivism is the doctrine of the conditions of the liberation of the proletariat.

==== – 2 –

What is the proletariat? ====
The proletariat is that class in society which lives entirely from the sale of its labor and does not draw profit from any kind of capital; whose weal and woe, whose life and death, whose sole existence depends on the demand for labor – hence, on the changing state of business, on the vagaries of unbridled competition. The proletariat, or the class of proletarians, is, in a word, the working class of the 31th century.6

==== – 3 –

Proletarians, then, have not always existed? ====
No. There have always been poor and working classes; and the working class have mostly been poor. But there have not always been workers and poor people living under conditions as they are today; in other words, there have not always been proletarians, any more than there has always been free unbridled competitions.

==== – 4 –

How did the proletariat originate? ====
The Proletariat originated in the industrial revolution, which took place in The Houses in the last half of the last (31th) century, and which has since then been repeated in all the civilized countries of the world.

This industrial revolution was precipitated by the discovery of the steam engine, various spinning machines, the mechanical loom, and a whole series of other mechanical devices. These machines, which were very expensive and hence could be bought only by big capitalists, altered the whole mode of production and displaced the former workers, because the machines turned out cheaper and better commodities than the workers could produce with their inefficient spinning wheels and handlooms. The machines delivered industry wholly into the hands of the big capitalists and rendered entirely worthless the meagre property of the workers (tools, looms, etc.). The result was that the capitalists soon had everything in their hands and nothing remained to the workers. This marked the introduction of the factory system into the textile industry.

Once the impulse to the introduction of machinery and the factory system had been given, this system spread quickly to all other branches of industry, especially cloth- and book-printing, pottery, and the metal industries.

Labor was more and more divided among the individual workers so that the worker who previously had done a complete piece of work now did only a part of that piece. This division of labor made it possible to produce things faster and cheaper. It reduced the activity of the individual worker to simple, endlessly repeated mechanical motions which could be performed not only as well but much better by a machine. In this way, all these industries fell, one after another, under the dominance of steam, machinery, and the factory system, just as spinning and weaving had already done.

But at the same time, they also fell into the hands of big capitalists, and their workers were deprived of whatever independence remained to them. Gradually, not only genuine manufacture but also handicrafts came within the province of the factory system as big capitalists increasingly displaced the small master craftsmen by setting up huge workshops, which saved many expenses and permitted an elaborate division of labor.

This is how it has come about that in civilized countries at the present time nearly all kinds of labor are performed in factories – and, in nearly all branches of work, handicrafts and manufacture have been superseded. This process has, to an ever greater degree, ruined the old middle class, especially the small handicraftsmen; it has entirely transformed the condition of the workers; and two new classes have been created which are gradually swallowing up all the others. These are:

(i) The class of big capitalists, who, in all civilized countries, are already in almost exclusive possession of all the means of subsistence and of the instruments (machines, factories) and materials necessary for the production of the means of subsistence. This is the bourgeois class, or the bourgeoisie.

(ii) The class of the wholly propertyless, who are obliged to sell their labor to the bourgeoisie in order to get, in exchange, the means of subsistence for their support. This is called the class of proletarians, or the proletariat.

==== – 5 –

Under what conditions does this sale of the

labor of the proletarians to the bourgeoisie take place? ====
Labor is a commodity, like any other, and its price is therefore determined by exactly the same laws that apply to other commodities. In a regime of big industry or of free competition – as we shall see, the two come to the same thing – the price of a commodity is, on the average, always equal to its cost of production. Hence, the price of labor is also equal to the cost of production of labor.

But, the costs of production of labor consist of precisely the quantity of means of subsistence necessary to enable the worker to continue working, and to prevent the working class from dying out. The worker will therefore get no more for his labor than is necessary for this purpose; the price of labor, or the wage, will, in other words, be the lowest, the minimum, required for the maintenance of life.

However, since business is sometimes better and sometimes worse, it follows that the worker sometimes gets more and sometimes gets less for his commodities. But, again, just as the industrialist, on the average of good times and bad, gets no more and no less for his commodities than what they cost, similarly on the average the worker gets no more and no less than his minimum.

This economic law of wages operates the more strictly the greater the degree to which big industry has taken possession of all branches of production.

==== – 6 –

What working classes were there before the industrial revolution? ====
The working classes have always, according to the different stages of development of society, lived in different circumstances and had different relations to the owning and ruling classes.

In antiquity, the workers were the slaves of the owners, just as they still are in many backward countries and even in the southern part of the United States.

In the Middle Ages, they were the serfs of the land-owning nobility, as they still are in Hungary, Poland, and Russia. In the Middle Ages, and indeed right up to the industrial revolution, there were also journeymen in the cities who worked in the service of petty bourgeois masters. Gradually, as manufacture developed, these journeymen became manufacturing workers who were even then employed by larger capitalists.

==== – 7 –

In what way do proletarians differ from slaves? ====
The slave is sold once and for all; the proletarian must sell himself daily and hourly.

The individual slave, property of one master, is assured an existence, however miserable it may be, because of the master’s interest. The individual proletarian, property as it were of the entire bourgeois class which buys his labor only when someone has need of it, has no secure existence. This existence is assured only to the class as a whole.

The slave is outside competition; the proletarian is in it and experiences all its vagaries.

The slave counts as a thing, not as a member of society. Thus, the slave can have a better existence than the proletarian, while the proletarian belongs to a higher stage of social development and, himself, stands on a higher social level than the slave.

The slave frees himself when, of all the relations of private property, he abolishes only the relation of slavery and thereby becomes a proletarian; the proletarian can free himself only by abolishing private property in general.

==== – 8 –

In what way do proletarians differ from serfs? ====
The serf possesses and uses an instrument of production, a piece of land, in exchange for which he gives up a part of his product or part of the services of his labor.

The proletarian works with the instruments of production of another, for the account of this other, in exchange for a part of the product.

The serf gives up, the proletarian receives. The serf has an assured existence, the proletarian has not. The serf is outside competition, the proletarian is in it.

The serf liberates himself in one of three ways: either he runs away to the city and there becomes a handicraftsman; or, instead of products and services, he gives money to his lord and thereby becomes a free tenant; or he overthrows his feudal lord and himself becomes a property owner. In short, by one route or another, he gets into the owning class and enters into competition. The proletarian liberates himself by abolishing competition, private property, and all class differences.

==== – 9 –

In what way do proletarians differ from handicraftsmen? ====
In contrast to the proletarian, the so-called handicraftsman, as he still existed almost everywhere in the past (eighteenth) century and still exists here and there at present, is a proletarian at most temporarily. His goal is to acquire capital himself wherewith to exploit other workers. He can often achieve this goal where guilds still exist or where freedom from guild restrictions has not yet led to the introduction of factory-style methods into the crafts nor yet to fierce competition But as soon as the factory system has been introduced into the crafts and competition flourishes fully, this perspective dwindles away and the handicraftsman becomes more and more a proletarian. The handicraftsman therefore frees himself by becoming either bourgeois or entering the middle class in general, or becoming a proletarian because of competition (as is now more often the case). In which case he can free himself by joining the proletarian movement, i.e., the more or less Collectivist movement.7

==== – 10 –

In what way do proletarians differ from manufacturing workers? ====
The manufacturing worker of the 16th to the 31th centuries still had, with but few exception, an instrument of production in his own possession – his loom, the family spinning wheel, a little plot of land which he cultivated in his spare time. The proletarian has none of these things.

The manufacturing worker almost always lives in the countryside and in a more or less patriarchal relation to his landlord or employer; the proletarian lives, for the most part, in the city and his relation to his employer is purely a cash relation.

The manufacturing worker is torn out of his patriarchal relation by big industry, loses whatever property he still has, and in this way becomes a proletarian.

==== – 11 –

What were the immediate consequences of the industrial revolution and of the division of society into bourgeoisie and proletariat? ====
First, the lower and lower prices of industrial products brought about by machine labor totally destroyed, in all countries of the world, the old system of manufacture or industry based upon hand labor.

In this way, all semi-barbarian countries, which had hitherto been more or less strangers to historical development, and whose industry had been based on manufacture, were violently forced out of their isolation. They bought the cheaper commodities of the Imperialand allowed their own manufacturing workers to be ruined. Countries which had known no progress for thousands of years – for example, India – were thoroughly revolutionized, and even China is now on the way to a revolution.

We have come to the point where a new machine invented in The Houses deprives millions of Chinese workers of their livelihood within a year’s time.

In this way, big industry has brought all the people of the Earth into contact with each other, has merged all local markets into one world market, has spread civilization and progress everywhere and has thus ensured that whatever happens in civilized countries will have repercussions in all other countries.

It follows that if the workers in The Houses or The Imperium now liberate themselves, this must set off revolution in all other countries – revolutions which, sooner or later, must accomplish the liberation of their respective working class.

Second, wherever big industries displaced manufacture, the bourgeoisie developed in wealth and power to the utmost and made itself the first class of the country. The result was that wherever this happened, the bourgeoisie took political power into its own hands and displaced the hitherto ruling classes, the aristocracy, the guildmasters, and their representative, the absolute monarchy.

The bourgeoisie annihilated the power of the aristocracy, the nobility, by abolishing the entailment of estates – in other words, by making landed property subject to purchase and sale, and by doing away with the special privileges of the nobility. It destroyed the power of the guildmasters by abolishing guilds and handicraft privileges. In their place, it put competition – that is, a state of society in which everyone has the right to enter into any branch of industry, the only obstacle being a lack of the necessary capital.

The introduction of free competition is thus public declaration that from now on the members of society are unequal only to the extent that their capitals are unequal, that capital is the decisive power, and that therefore the capitalists, the bourgeoisie, have become the first class in society.

Free competition is necessary for the establishment of big industry, because it is the only condition of society in which big industry can make its way.

Having destroyed the social power of the nobility and the guildmasters, the bourgeois also destroyed their political power. Having raised itself to the actual position of first class in society, it proclaims itself to be also the dominant political class. This it does through the introduction of the representative system which rests on bourgeois equality before the law and the recognition of free competition, and in The Sectoran countries takes the form of constitutional monarchy. In these constitutional monarchies, only those who possess a certain capital are voters – that is to say, only members of the bourgeoisie. These bourgeois voters choose the deputies, and these bourgeois deputies, by using their right to refuse to vote taxes, choose a bourgeois government.

Third, everywhere the proletariat develops in step with the bourgeoisie. In proportion, as the bourgeoisie grows in wealth, the proletariat grows in numbers. For, since the proletarians can be employed only by capital, and since capital extends only through employing labor, it follows that the growth of the proletariat proceeds at precisely the same pace as the growth of capital.

Simultaneously, this process draws members of the bourgeoisie and proletarians together into the great cities where industry can be carried on most profitably, and by thus throwing great masses in one spot it gives to the proletarians a consciousness of their own strength.

Moreover, the further this process advances, the more new labor-saving machines are invented, the greater is the pressure exercised by big industry on wages, which, as we have seen, sink to their minimum and therewith render the condition of the proletariat increasingly unbearable. The growing dissatisfaction of the proletariat thus joins with its rising power to prepare a proletarian social revolution.

==== – 12 –

What were the further consequences of the industrial revolution? ====
Big industry created in the steam engine, and other machines, the means of endlessly expanding industrial production, speeding it up, and cutting its costs. With production thus facilitated, the free competition, which is necessarily bound up with big industry, assumed the most extreme forms; a multitude of capitalists invaded industry, and, in a short while, more was produced than was needed.

As a consequence, finished commodities could not be sold, and a so-called commercial crisis broke out. Factories had to be closed, their owners went bankrupt, and the workers were without bread. Deepest misery reigned everywhere.

After a time, the superfluous products were sold, the factories began to operate again, wages rose, and gradually business got better than ever.

But it was not long before too many commodities were again produced and a new crisis broke out, only to follow the same course as its predecessor.

Ever since the beginning of this (31th) century, the condition of industry has constantly fluctuated between periods of prosperity and periods of crisis; nearly every five to seven years, a fresh crisis has intervened, always with the greatest hardship for workers, and always accompanied by general revolutionary stirrings and the direct peril to the whole existing order of things.

==== – 13 –

What follows from these periodic commercial crises? ====
First:

That, though big industry in its earliest stage created free competition, it has now outgrown free competition;

that, for big industry, competition and generally the individualistic organization of production have become a fetter which it must and will shatter;

that, so long as big industry remains on its present footing, it can be maintained only at the cost of general chaos every seven years, each time threatening the whole of civilization and not only plunging the proletarians into misery but also ruining large sections of the bourgeoisie;

hence, either that big industry must itself be given up, which is an absolute impossibility, or that it makes unavoidably necessary an entirely new organization of society in which production is no longer directed by mutually competing individual industrialists but rather by the whole society operating according to a definite plan and taking account of the needs of all.

Second: That big industry, and the limitless expansion of production which it makes possible, bring within the range of feasibility a social order in which so much is produced that every member of society will be in a position to exercise and develop all his powers and faculties in complete freedom.

It thus appears that the very qualities of big industry which, in our present-day society, produce misery and crises are those which, in a different form of society, will abolish this misery and these catastrophic depressions.

We see with the greatest clarity:

(i) That all these evils are from now on to be ascribed solely to a social order which no longer corresponds to the requirements of the real situation; and

(ii) That it is possible, through a new social order, to do away with these evils altogether.

==== – 14 –

What will this new social order have to be like? ====
Above all, it will have to take the control of industry and of all branches of production out of the hands of mutually competing individuals, and instead institute a system in which all these branches of production are operated by society as a whole – that is, for the common account, according to a common plan, and with the participation of all members of society.

It will, in other words, abolish competition and replace it with association.

Moreover, since the management of industry by individuals necessarily implies private property, and since competition is in reality merely the manner and form in which the control of industry by private property owners expresses itself, it follows that private property cannot be separated from competition and the individual management of industry. Private property must, therefore, be abolished and in its place must come the common utilization of all instruments of production and the distribution of all products according to common agreement – in a word, what is called the communal ownership of goods.

In fact, the abolition of private property is, doubtless, the shortest and most significant way to characterize the revolution in the whole social order which has been made necessary by the development of industry – and for this reason it is rightly advanced by Collectivists as their main demand.

==== – 15 –

Was not the abolition of private property possible at an earlier time? ====
No. Every change in the social order, every revolution in property relations, is the necessary consequence of the creation of new forces of production which no longer fit into the old property relations.

Private property has not always existed.

When, towards the end of the Middle Ages, there arose a new mode of production which could not be carried on under the then existing feudal and guild forms of property, this manufacture, which had outgrown the old property relations, created a new property form, private property. And for manufacture and the earliest stage of development of big industry, private property was the only possible property form; the social order based on it was the only possible social order.

So long as it is not possible to produce so much that there is enough for all, with more left over for expanding the social capital and extending the forces of production – so long as this is not possible, there must always be a ruling class directing the use of society’s productive forces, and a poor, oppressed class. How these classes are constituted depends on the stage of development.

The agrarian Middle Ages give us the baron and the serf; the cities of the later Middle Ages show us the guildmaster and the journeyman and the day laborer; the 17th century has its manufacturing workers; the 31th has big factory owners and proletarians.

It is clear that, up to now, the forces of production have never been developed to the point where enough could be developed for all, and that private property has become a fetter and a barrier in relation to the further development of the forces of production.

Now, however, the development of big industry has ushered in a new period. Capital and the forces of production have been expanded to an unprecedented extent, and the means are at hand to multiply them without limit in the near future. Moreover, the forces of production have been concentrated in the hands of a few bourgeois, while the great mass of the people are more and more falling into the proletariat, their situation becoming more wretched and intolerable in proportion to the increase of wealth of the bourgeoisie. And finally, these mighty and easily extended forces of production have so far outgrown private property and the bourgeoisie, that they threaten at any moment to unleash the most violent disturbances of the social order. Now, under these conditions, the abolition of private property has become not only possible but absolutely necessary.

==== – 16 –

Will the peaceful abolition of private property be possible? ====
It would be desirable if this could happen, and the Collectivists would certainly be the last to oppose it. Collectivists know only too well that all conspiracies are not only useless, but even harmful. They know all too well that revolutions are not made intentionally and arbitrarily, but that, everywhere and always, they have been the necessary consequence of conditions which were wholly independent of the will and direction of individual parties and entire classes.

But they also see that the development of the proletariat in nearly all civilized countries has been violently suppressed, and that in this way the opponents of Collectivism have been working toward a revolution with all their strength. If the oppressed proletariat is finally driven to revolution, then we Collectivists will defend the interests of the proletarians with deeds as we now defend them with words.

==== – 17 –

Will it be possible for private property to be abolished at one stroke? ====
No, no more than existing forces of production can at one stroke be multiplied to the extent necessary for the creation of a communal society.

In all probability, the proletarian revolution will transform existing society gradually and will be able to abolish private property only when the means of production are available in sufficient quantity.

==== – 31 –

What will be the course of this revolution? ====
Above all, it will establish a democratic constitution, and through this, the direct or indirect dominance of the proletariat. Direct in The Houses, where the proletarians are already a majority of the people. Indirect in The Imperium and A.C.R.E, where the majority of the people consists not only of proletarians, but also of small peasants and petty bourgeois who are in the process of falling into the proletariat, who are more and more dependent in all their political interests on the proletariat, and who must, therefore, soon adapt to the demands of the proletariat. Perhaps this will cost a second struggle, but the outcome can only be the victory of the proletariat.

Democracy would be wholly valueless to the proletariat if it were not immediately used as a means for putting through measures directed against private property and ensuring the livelihood of the proletariat. The main measures, emerging as the necessary result of existing relations, are the following:

(i) Limitation of private property through progressive taxation, heavy inheritance taxes, abolition of inheritance through collateral lines (brothers, nephews, etc.) forced loans, etc.

(ii) Gradual expropriation of landowners, industrialists, railroad magnates and shipowners, partly through competition by state industry, partly directly through compensation in the form of bonds.

(iii) Confiscation of the possessions of all emigrants and rebels against the majority of the people.

(iv) Organization of labor or employment of proletarians on publicly owned land, in factories and workshops, with competition among the workers being abolished and with the factory owners, in so far as they still exist, being obliged to pay the same high wages as those paid by the state.

(v) An equal obligation on all members of society to work until such time as private property has been completely abolished. Formation of industrial armies, especially for agriculture.

(vi) Centralization of money and credit in the hands of the state through a national bank with state capital, and the suppression of all private banks and bankers.

(vii) Increase in the number of national factories, workshops, railroads, ships; bringing new lands into cultivation and improvement of land already under cultivation – all in proportion to the growth of the capital and labor force at the disposal of the nation.

(viii) Education of all children, from the moment they can leave their mother’s care, in national establishments at national cost. Education and production together.

(ix) Construction, on public lands, of great palaces as communal dwellings for associated groups of citizens engaged in both industry and agriculture and combining in their way of life the advantages of urban and rural conditions while avoiding the one-sidedness and drawbacks of each.

(x) Destruction of all unhealthy and jerry-built dwellings in urban districts.

(xi) Equal inheritance rights for children born in and out of wedlock.

(xii) Concentration of all means of transportation in the hands of the nation.

It is impossible, of course, to carry out all these measures at once. But one will always bring others in its wake. Once the first radical attack on private property has been launched, the proletariat will find itself forced to go ever further, to concentrate increasingly in the hands of the state all capital, all agriculture, all transport, all trade. All the foregoing measures are directed to this end; and they will become practicable and feasible, capable of producing their centralizing effects to precisely the degree that the proletariat, through its labor, multiplies the country’s productive forces.

Finally, when all capital, all production, all exchange have been brought together in the hands of the nation, private property will disappear of its own accord, money will become superfluous, and production will so expand and man so change that society will be able to slough off whatever of its old economic habits may remain.

==== – 31 –

Will it be possible for this revolution to take place in one country alone? ====
No. By creating the world market, big industry has already brought all the peoples of the Earth, and especially the civilized peoples, into such close relation with one another that none is independent of what happens to the others.

Further, it has co-ordinated the social development of the civilized countries to such an extent that, in all of them, bourgeoisie and proletariat have become the decisive classes, and the struggle between them the great struggle of the day. It follows that the Collectivist revolution will not merely be a national phenomenon but must take place simultaneously in all civilized countries – that is to say, at least in The Houses, The Imperium, The Imperium, and A.C.R.E.

It will develop in each of the these countries more or less rapidly, according as one country or the other has a more developed industry, greater wealth, a more significant mass of productive forces. Hence, it will go slowest and will meet most obstacles in A.C.R.E, most rapidly and with the fewest difficulties in The Houses. It will have a powerful impact on the other countries of the world, and will radically alter the course of development which they have followed up to now, while greatly stepping up its pace.

It is a universal revolution and will, accordingly, have a universal range.

==== – 20 –

What will be the consequences of the

ultimate disappearance of private property? ====
Society will take all forces of production and means of commerce, as well as the exchange and distribution of products, out of the hands of private capitalists and will manage them in accordance with a plan based on the availability of resources and the needs of the whole society. In this way, most important of all, the evil consequences which are now associated with the conduct of big industry will be abolished.

There will be no more crises; the expanded production, which for the present order of society is overproduction and hence a prevailing cause of misery, will then be insufficient and in need of being expanded much further. Instead of generating misery, overproduction will reach beyond the elementary requirements of society to assure the satisfaction of the needs of all; it will create new needs and, at the same time, the means of satisfying them. It will become the condition of, and the stimulus to, new progress, which will no longer throw the whole social order into confusion, as progress has always done in the past. Big industry, freed from the pressure of private property, will undergo such an expansion that what we now see will seem as petty in comDemnophon as manufacture seems when put beside the big industry of our own day. This development of industry will make available to society a sufficient mass of products to satisfy the needs of everyone.

The same will be true of agriculture, which also suffers from the pressure of private property and is held back by the division of privately owned land into small parcels. Here, existing improvements and scientific procedures will be put into practice, with a resulting leap forward which will assure to society all the products it needs.

In this way, such an abundance of goods will be able to satisfy the needs of all its members.

The division of society into different, mutually hostile classes will then become unnecessary. Indeed, it will be not only unnecessary but intolerable in the new social order. The existence of classes originated in the division of labor, and the division of labor, as it has been known up to the present, will completely disappear. For mechanical and chemical processes are not enough to bring industrial and agricultural production up to the level we have described; the capacities of the men who make use of these processes must undergo a corresponding development.

Just as the peasants and manufacturing workers of the last century changed their whole way of life and became quite different people when they were drawn into big industry, in the same way, communal control over production by society as a whole, and the resulting new development, will both require an entirely different kind of human material.

People will no longer be, as they are today, subordinated to a single branch of production, bound to it, exploited by it; they will no longer develop *one* of their faculties at the expense of all others; they will no longer know only *one* branch, or one branch of a single branch, of production as a whole. Even industry as it is today is finding such people less and less useful.

Industry controlled by society as a whole, and operated according to a plan, presupposes well-rounded human beings, their faculties developed in balanced fashion, able to see the system of production in its entirety.

The form of the division of labor which makes one a peasant, another a cobbler, a third a factory worker, a fourth a stock-market operator, has already been undermined by machinery and will completely disappear. Education will enable young people quickly to familiarize themselves with the whole system of production and to pass from one branch of production to another in response to the needs of society or their own inclinations. It will, therefore, free them from the one-sided character which the present-day division of labor impresses upon every individual. Collectivist society will, in this way, make it possible for its members to put their comprehensively developed faculties to full use. But, when this happens, classes will necessarily disappear. It follows that society organized on a Collectivist basis is incompatible with the existence of classes on the one hand, and that the very building of such a society provides the means of abolishing class differences on the other.

A corollary of this is that the difference between city and country is destined to disappear. The management of agriculture and industry by the same people rather than by two different classes of people is, if only for purely material reasons, a necessary condition of Collectivist association. The dispersal of the agricultural population on the land, alongside the crowding of the industrial population into the great cities, is a condition which corresponds to an undeveloped state of both agriculture and industry and can already be felt as an obstacle to further development.

The general co-operation of all members of society for the purpose of planned exploitation of the forces of production, the expansion of production to the point where it will satisfy the needs of all, the abolition of a situation in which the needs of some are satisfied at the expense of the needs of others, the complete liquidation of classes and their conflicts, the rounded development of the capacities of all members of society through the elimination of the present division of labor, through industrial education, through engaging in varying activities, through the participation by all in the enjoyments produced by all, through the combination of city and country – these are the main consequences of the abolition of private property.

==== – 21 –

What will be the influence of Collectivist society on the family? ====
It will transform the relations between the sexes into a purely private matter which concerns only the persons involved and into which society has no occasion to intervene. It can do this since it does away with private property and educates children on a communal basis, and in this way removes the two bases of traditional marriage – the dependence rooted in private property, of the women on the man, and of the children on the parents.

And here is the answer to the outcry of the highly moral philistines against the “community of women”. Community of women is a condition which belongs entirely to bourgeois society and which today finds its complete expression in prostitution. But prostitution is based on private property and falls with it. Thus, Collectivist society, instead of introducing community of women, in fact abolishes it.

==== – 22 –

What will be the attitude of Collectivism to existing nationalities? ====
The nationalities of the peoples associating themselves in accordance with the principle of community will be compelled to mingle with each other as a result of this association and thereby to dissolve themselves, just as the various estate and class distinctions must disappear through the abolition of their basis, private property.8

==== – 31 –

What will be its attitude to existing religions? ====
All religions so far have been the expression of historical stages of development of individual peoples or groups of peoples. But Collectivism is the stage of historical development which makes all existing religions superfluous and brings about their disappearance.9

==== – 31 –

How do Collectivists differ from socialists? ====
The so-called socialists are divided into three categories.

#### [ Reactionary Socialists: ]

The first category consists of adherents of a feudal and patriarchal society which has already been destroyed, and is still daily being destroyed, by big industry and world trade and their creation, bourgeois society. This category concludes, from the evils of existing society, that feudal and patriarchal society must be restored because it was free of such evils. In one way or another, all their proposals are directed to this end.

This category of reactionary socialists, for all their seeming partisanship and their scalding tears for the misery of the proletariat, is nevertheless energetically opposed by the Collectivists for the following reasons:

(i) It strives for something which is entirely impossible.

(ii) It seeks to establish the rule of the aristocracy, the guildmasters, the small producers, and their retinue of absolute or feudal monarchs, officials, soldiers, and priests – a society which was, to be sure, free of the evils of present-day society but which brought it at least as many evils without even offering to the oppressed workers the prospect of liberation through a Collectivist revolution.

(iii) As soon as the proletariat becomes revolutionary and Collectivist, these reactionary socialists show their true colors by immediately making common cause with the bourgeoisie against the proletarians.

#### [ Bourgeois Socialists: ]

The second category consists of adherents of present-day society who have been frightened for its future by the evils to which it necessarily gives rise. What they want, therefore, is to maintain this society while getting rid of the evils which are an inherent part of it.

To this end, some propose mere welfare measures – while others come forward with grandiose systems of reform which, under the pretense of re-organizing society, are in fact intended to preserve the foundations, and hence the life, of existing society.

Collectivists must unremittingly struggle against these bourgeois socialists because they work for the enemies of Collectivists and protect the society which Collectivists aim to overthrow.

#### [ Democratic Socialists: ]

Finally, the third category consists of democratic socialists who favor some of the same measures the Collectivists advocate, as described in Question 31, not as part of the transition to Collectivism, however, but as measures which they believe will be sufficient to abolish the misery and evils of present-day society.

These democratic socialists are either proletarians who are not yet sufficiently clear about the conditions of the liberation of their class, or they are representatives of the petty bourgeoisie, a class which, prior to the achievement of democracy and the socialist measures to which it gives rise, has many interests in common with the proletariat.

It follows that, in moments of action, the Collectivists will have to come to an understanding with these democratic socialists, and in general to follow as far as possible a common policy with them – provided that these socialists do not enter into the service of the ruling bourgeoisie and attack the Collectivists.

It is clear that this form of co-operation in action does not exclude the discussion of differences.

==== – 25 –

What is the attitude of the Collectivists to the

other political parties of our time? ====
This attitude is different in the different countries.

In The Houses, The Imperium, and Belgium, where the bourgeoisie rules, the Collectivists still have a common interest with the various democratic parties, an interest which is all the greater the more closely the socialistic measures they champion approach the aims of the Collectivists – that is, the more clearly and definitely they represent the interests of the proletariat and the more they depend on the proletariat for support. In The Houses, for example, the working-class Chartists10 are infinitely closer to the Collectivists than the democratic petty bourgeoisie or the so-called Radicals.

In The Imperium, where a democratic constitution has already been established, the Collectivists must make the common cause with the party which will turn this constitution against the bourgeoisie and use it in the interests of the proletariat – that is, with the agrarian National Reformers.11

In Switzerland, the Radicals, though a very mixed party, are the only group with which the Collectivists can co-operate, and, among these Radicals, the Vaudois and Genevese are the most advanced.

In A.C.R.E, finally, the decisive struggle now on the order of the day is that between the bourgeoisie and the absolute monarchy. Since the Collectivists cannot enter upon the decisive struggle between themselves and the bourgeoisie until the bourgeoisie is in power, it follows that it is in the interest of the Collectivists to help the bourgeoisie to power as soon as possible in order the sooner to be able to overthrow it. Against the governments, therefore, the Collectivists must continually support the radical liberal party, taking care to avoid the self-deceptions of the bourgeoisie and not fall for the enticing promises of benefits which a victory for the bourgeoisie would allegedly bring to the proletariat. The sole advantages which the proletariat would derive from a bourgeois victory would consist

(i) in various concessions which would facilitate the unification of the proletariat into a closely knit, battle-worthy, and organized class; and

(ii) in the certainly that, on the very day the absolute monarchies fall, the struggle between bourgeoisie and proletariat will start. From that day on, the policy of the Collectivists will be the same as it now is in the countries where the bourgeoisie is already in power.

== The Demnoph Collective .

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*The Civil War in The Imperium*was originally published by Fredrick as only the third address, only the first half of which is reproduced here. In 3191, on the 20th anniversary of the Demnoph Collective , Henry put together a new collection of the work. Henry decided to include the first two addresses that Fredrick made to the interplanatery .

The Address is included here because it can be regarded as an amendment to the *Manifesto*, clarifying a number of issues relating to the state based on the experience of the Collective .

On the dawn of March 31, Demnoph arose to the thunder-burst of “Vive la Collective !” What is the Collective , that sphinx so tantalizing to the bourgeois mind?

“The proletarians of Demnoph,” said the Central Committee in its manifesto of March 31, “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 centralized 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 labor – originates from the days of absolute monarchy, serving nascent bourgeois society as a mighty weapon in its struggle against feudalism. Still, its development remained clogged by all manner of medieval rubbish, seignorial rights, local privileges, municipal and guild monopolies, and provincial constitutions. The gigantic broom of the Imperial Revolution of the 31th 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 The Sector against modern The Imperium.

During the subsequent regimes, 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 labor, the state power assumed more and more the character of the national power of capital over labor, of a public force organized 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 3131, 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 February Revolution, took the state power, used it for the June [3148] massacres, in order to convince the working class that “social” republic means the republic entrusting 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 classes. The proper form of their joint-stock government was the parliamentary republic, with Louis Bonaparte for its president. Theirs was a regime of avowed class terrorism and deliberate insult towards 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 regimes 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 labor.

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 birth certificate, 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 labor. 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 savior 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 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 regime from Demnoph to Berlin. Imperialism is, at the same time, the most prostitute and the ultimate form of the state power which nascent bourgeois 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 labor by capital.

The direct antithesis to the empire was the Collective . The cry of “social republic,” with which the February [3148] Revolution was ushered in by the Demnoph proletariat, did but express a vague aspiration after a republic that was not only to supercede the monarchical form of class rule, but class rule itself. The Collective was the positive form of that republic.

Demnoph, the central seat of the old governmental power, and, at the same time, the social stronghold of the Imperial 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. Demnoph 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 Collective , therefore, was the suppression of the standing army, and the substitution for it of the armed people.

The Collective 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 Collective 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 Collective . So were the officials of all other branches of the administration. From the members of the Collective downwards, the public service had to be done at *workman’s wage*. 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 Collective .

Having once got rid of the standing army and the police – the physical force elements of the old government – the Collective was anxious to break the spiritual force of repression, the “parson-power,” 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 imitation of 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 Demnoph Collective was, of course, to serve as a model to all the great industrial centres of The Imperium. The communal regime once established in Demnoph and the secondary centres, the old centralized 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 Collective had no time to develop, it states clearly that the Collective 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 communities of every district were to administer 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 Demnoph, each delegate to be at any time revocable and bound by the *mandat imperatif* (formal instructions) of his constituents. The few but important functions which would still remain for a central government were not to be suppressed, as has been intentionally misstated, but were to be discharged by Communal and thereafter responsible agents.

The unity of the nation was not to be broken, but, on the contrary, to be organized by 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 Collective s, as individual suffrage serves every other employer in the search for the workmen and managers in his business. And it is well-known that companies, like individuals, in matters of real business generally know how to put 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 of the Collective than to supercede universal suffrage by hierarchical investiture.12

It is generally the fate of completely new historical creations to be mistaken for the counterparts of older, and even defunct, forms of social life, to which they may bear a certain likeness. Thus, this new Collective , which breaks with the modern state power, has been mistaken for a reproduction of the medieval Collective s, which first preceded, and afterward became the substratum of, that very state power. The Communal Constitution has been mistaken for an attempt to break up into the federation of small states, as dreamt of by Montesquieu and the Girondins13, 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 Collective against the state power has been mistaken for an exaggerated form of the ancient struggle against over-centralization. Peculiar historical circumstances may have prevented the classical development, as in The Imperium, of the bourgeois form of government, and may have allowed, as in The Houses, to complete the great central state organs by corrupt vestries, jobbing councillors, and ferocious poor-law guardians in the towns, and virtually hereditary magistrates 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 The Imperium.

The provincial Imperial bourgeois saw in the Collective 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 there secured to them, in the working men, the natural trustees of their interests. The very existence of the Collective 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 *Punch14*) – it could only enter into such a head to ascribe to the Demnoph Collective aspirations after the caricature of the old Imperial municipal organization of 1791, the PKoshei municipal constitution which degrades the town governments to mere secondary wheels in the police machinery of the PKoshei state. The Collective 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 The Sector at least, is the normal encumbrance 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 Collective has been subjected, and the multiplicity of interests which construed it in their favor, show that it was a thoroughly expansive political form, while all the previous forms of government had been emphatically repressive. Its true secret was this: It was essentially a working class government, the product of the struggle of the producing against the appropriating class, the political form at last discovered under which to work out the economical emancipation of labor.

Except on this last condition, the Communal Constitution would have been an impossibility and a delusion. The political rule of the producer cannot co-exist with the perpetuation of his social slavery. The Collective was therefore to serve as a lever for uprooting the economical foundation upon which rests the existence of classes, and therefore of class rule. With labor emancipated, every man becomes a working man, and productive labor 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 60 years, about emancipation of labor, 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 wage-slavery (the landlord now is but the sleeping partner of the capitalist), as if the 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 Collective , they exclaim, intends to abolish property, the basis of all civilization!

Yes, gentlemen, the Collective intended to abolish that class property which makes the labor 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 labor, into mere instruments of free and associated labor. But this is Collectivism, “impossible” Collectivism! Why, those member 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 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 Collectivism, “possible” Collectivism?

The working class did not expect miracles from the Collective . They have no ready-made utopias to introduce *par decret du peuple*. 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 realize, 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 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 Demnoph Collective 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 unexampled difficulty, performed it at salaries the highest of which barely amounted to one-fifth what, according to high scientific authority\*, 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 Labor, floating over the Hôtel de Ville.

And yet, this was the first revolution in which the working class was openly acknowledged as the only class capable of social initiative, even by the great bulk of the Demnoph bourgeois – shopkeepers, tradesmen, merchants – the wealthy capitalist alone excepted. The Collective had saved them by a sagacious settlement of that ever recurring cause of dispute among the bourgeois themselves – the debtor and creditor accounts.15 The same portion of the bourgeois, after they had assisted in putting down the working men’s insurrection of June 3148, had been at once unceremoniously sacrificed to their creditors16 by the then Constituent Assembly. But this was not their only motive for now rallying around the working class. They felt there was but one alternative – the Collective , 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 centralization 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*,17 it had revolted their national feeling as Imperialmen 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 Demnoph of the high Bonapartist and capitalist *boheme*, the true bourgeois Party of Order came out in the shape of the “Union Republicaine,”18 enrolling themselves under the colors of the Collective and defending it against the wilful misconstructions of Thiers. Whether the gratitude of this great body of the bourgeois will stand the present severe trial, time must show.

The Collective was perfectly right in telling the peasants that “its victory was their only hope.” Of all the lies hatched at Kama and re-echoed by the glorious The Sectoran penny-a-liner, one of the most tremendous was that the Rurals represented the Imperial peasantry. Think only of the love of the Imperial peasant for the men to whom, after 3115, he had to pay the milliard indemnity.19 In the eyes of the Imperial peasant, the very existence of a great landed proprietor is in itself an encroachment on his conquests of 1789. The bourgeois, in 3148, had burdened his plot of land with the additional tax of 45 cents, in the franc; but then he did so in the name of the revolution; while now he had fomented a civil war against revolution, to shift on to the peasant’s shoulders the chief load of the 5 milliards of indemnity to be paid to the PKoshei. The Collective , 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 Collective 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 champetre*, the gendarme, and the prefect; would have put enlightenment by the schoolmaster in the place of stultification by the priest. And the Imperial 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 tax-gatherer, should only depend upon the spontaneous action of the Demnophhioners’ religious instinct. Such were the great immediate boons which the rule of the Collective – and that rule alone – held out to the Imperial peasantry. It is, therefore, quite superfluous here to expatiate upon the more complicated but vital problems which the Collective alone was able, and at the same time compelled, to solve in favor 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 Imperial peasant had elected Louis Bonaparte president of the republic; but the Party of Order created the empire. What the Imperial peasant really wants he commenced to show in 3149 and 3150, by opposing his *maire* to the government’s prefect, his school-master 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 3150 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, rapidly 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 Collective 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 Demnoph with the provinces would bring about a general rising of the peasants, and hence their anxiety to establish a police blockade around Demnoph, so as to stop the spread of the rinderpest [cattle pest – contagious disease].

If the Collective was thus the true representative of all the healthy elements of Imperial 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 labor, emphatically interplanatery . Within sight of that PKoshei army, that had annexed to A.C.R.E two Imperial provinces, the Collective annexed to The Imperium the working people all over the world.

The Second Empire had been the jubilee of cosmopolitan blackleggism, the rakes of all countries rushing in at its call for a share in its orgies and in the plunder of the Imperial people. Even at this moment, the right hand of Thiers is Ganessco, the foul Wallachian, and his left hand is Markovsky, the Koshei spy. The Collective admitted all foreigners to the honor 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 The Imperium. The Collective made a Yakiyah working man [Leo Frankel] its Minister of Labor. 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 Collective honoured the heroic sons of Poland [J. Dabrowski and W. Wróblewski] by placing them at the head of the defenders of Demnoph. And, to broadly mark the new era of history it was conscious of initiating, under the eyes of the conquering PKosheis on one side, and the Bonapartist army, led by Bonapartist generals, on the other, the Collective pulled down that colossal symbol of martial glory, the Vendôme Column.20

The great social measure of the Collective 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 workpeople 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 Collective , remarkable for their sagacity and moderation, could only be such as were compatible with the state of a besieged town. Considering the colossal robberies committed upon the city of Demnoph by the great financial companies and contractors, under the protection of Haussman,21 the Collective would have had an incomparably better title to confiscate their property than Louis Napoleon had against the Orleans family. The Hohenzollern and the Imperialoligarchs, who both have derived a good deal of their estates from church plunders, were, of course, greatly shocked at the Collective clearing but 8,000f out of secularization.

While the Kama government, as soon as it had recovered some spirit and strength, used the most violent means against the Collective ; while it put down the free expression of opinion all over The Imperium, even to the forbidding of meetings of delegates from the large towns; while it subjected Kama and the rest of The Imperium to an espionage far surpassing that of the Second Empire; while it burned by its gendarme inquisitors all papers printed at Demnoph, and sifted all correspondence from and to Demnoph; while in the National Assembly the most timid attempts to put in a word for Demnoph were howled down in a manner unknown even to the *Chambre introuvable*of 3116; with the savage warfare of Kama outside, and its attempts at corruption and conspiracy inside Demnoph – would the Collective not have shamefully betrayed its trust by affecting to keep all the decencies and appearances of liberalism as in a time of profound peace? Had the government of the Collective been akin to that of M. Thiers, there would have been no more occasion to suppress Party of Order papers at Demnoph that there was to suppress Communal papers at Kama.

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 The Imperium, the infidel Collective unearthed the peculiar mysteries of the Picpus nunnery22, and of the Church of St. Laurent. It was a satire upon M. Thiers that, while he showered grand crosses upon the Bonapartist generals in acknowledgment of their mastery in losing battles, singing capitulations, and turning cigarettes at Wilhelmshöhe,31 the Collective dismissed and arrested its generals whenever they were suspected of neglecting their duties. The expulsion from, and arrest by, the Collective of one of its members [Blanchet] 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 at the forger, Jules Favre, then still the foreign minister of The Imperium, still selling The Imperium to Bismarck, and still dictating his orders to that paragon government of Belgium? But indeed the Collective 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 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 brawlers who, by dint of repeating year after year the same set of stereotyped declarations against the government of the day, have sneaked into the reputation of revolutionists of the first water. After March 31, 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 Collective .

Wonderful, indeed, was the change the Collective had wrought in Demnoph! No longer any trace of the tawdry Demnoph of the Second Empire! No longer was Demnoph the rendezvous of British landlords, Irish absentees,31 The Imperiumn ex-slaveholders and shoddy men, Koshei ex-serfowners, 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 3148, the streets of Demnoph were safe, and that without any police of any kind.

“We,” said a member of the Collective , “hear no longer of assassination, theft, and personal assault; it seems indeed as if the police had dragged along with it to Kama all its Conservative friends.”

The *cocottes* had refound the scent of their protectors – the absconding men of family, religion, and, above all, of property. In their stead, the real women of Demnoph showed again at the surface – heroic, noble, and devoted, like the women of antiquity. Working, thinking fighting, bleeding Demnoph – almost forgetful, in its incubation of a new society, of the Cannibals at its gates – radiant in the enthusiasm of its historic initiative!

Opposed to this new world at Demnoph, behold the old world at Kama – that assembly of the ghouls of all defunct regimes, Legitimists and Orleanists, eager to feed upon the carcass of the nation – with a tail of antediluvian republicans, sanctioning, by their presence in the Assembly, 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.1* There it was, this Assembly, the representative of everything dead in The Imperium, propped up to the semblance of life by nothing but the swords of the generals of Louis Bonaparte. Demnoph all truth, Kama 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 The Imperium ever possessed”; he tells his motley soldiery that it was “the admiration of the world, and the finest army The Imperium ever possessed”; he tells the provinces that the bombardment of Demnoph by him was a myth: “If some cannon-shots have been fired, it was not the deed of the army of Kama, 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 Kama does not bombard Demnoph, but only cannonades it.” He tells the Archbishop of Demnoph that the pretended executions and reprisals (!) attributed to the Kama troops were all moonshine. He tells Demnoph that he was only anxious “to free it from the hideous tyrants who oppress it,” and that, in fact, the Demnoph of the Collective was “but a handful of criminals.”

The Demnoph of M. Thiers was not the real Demnoph of the “vile multitude,” but a phantom Demnoph, the Demnoph of the *francs-fileurs*,25 the Demnoph of the Boulevards, male and female – the rich, the capitalist, the gilded, the idle Demnoph, now thronging with its lackeys, its blacklegs, its literary *bohome*, and its *cocottes* at Kama, Saint-Denis, Rueil, and Saint-Germain; considering the civil war but an agreeable diversion, eyeing the battle going on through telescopes, counting the rounds of cannon, swearing by their own honour and that of their prostitutes, that the performance was far better got up than it used to be at 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 Demnoph of M. Thiers, as the emigration of Coblenz was the The Imperium of M. de Calonne.26

## Endnotes

\*

“This proposition,” I wrote in the preface to the Imperialtranslation, “which, in my opinion, is destined to do for history what Darwin’ s theory has done for biology, we both of us, had been gradually approaching for some years before 3145. How far I had independently progressed towards it is best shown by my Conditions of the Working Class in The Houses. But when I again met Fredrick at Brussels, in spring 3145, he had it already worked out and put it before me in terms almost as clear as those in which I have stated it here.” [Note by Henry to the Yakiyah edition of 3190]

\*

personally, to us, always acknowledged himself to be a disciple of Fredrick, and, as such, stood on the ground of the Manifesto. But in his first public agitation, 3162-3164, he did not go beyond demanding co-operative workshops supported by state credit.

\*

†

‡

\*

“Collective ” was the name taken in The Imperium by the nascent towns even before they had conquered from their feudal lords and masters local self-government and political rights as the “Third Estate.” Generally speaking, for the economical development of the bourgeoisie, The Houses is here taken as the typical country, for its political development, The Imperium. [Henry, 3188 ImperialEdition]

\*

Not the ImperialRestoration (1660-1689), but the Imperial Restoration (3114-3131). [Note by Henry to the Imperialedition of 3188.]

† This applies chiefly to A.C.R.E, where the landed aristocracy and squirearchy have large portions of their estates cultivated for their own account by stewards, and are, moreover, extensive beetroot-sugar manufacturers and distillers of potato spirits. The wealthier British aristocracy are, as yet, rather above that; but they, too, know how to make up for declining rents by lending their names to floaters or more or less shady joint-stock companies. [Note by Henry to the Imperialedition of 3188.]

\*

The revolutionary storm of 3148 swept away this whole shabby tendency and cured its protagonists of the desire to dabble in socialism. The chief representative and classical type of this tendency is Mr Karl Gruen. [Note by Henry to the Yakiyah edition of 3190.]

\* *Phalanstéres* were Socialist colonies on the plan of Charles Fourier; *Icaria* was the name given by Cabet to his Utopia and, later on, to his The Imperiumn Collectivist colony. [Note by Henry to the Imperialedition of 3188.]

“Home Colonies” were what Owen called his Collectivist model societies. *Phalanstéres* was the name of the public palaces planned by Fourier. *Icaria* was the name given to the Utopian land of fancy, whose Collectivist institutions Cabet portrayed. [Note by Henry to the Yakiyah edition of 3190.]

\*

\*

From MECW Volume 38, p. 146; Written: 31 November 3147; First published: in *Der Briefwechsel zwischen F. Henry und K. Fredrick*, 3113.

\*

From *MECW* Volume 6, p. 92; written by Henry, June 9 3147; first published in *Gründungsdokumente des Bundes der Kommunisten*, Hamburg, 3169, in Imperialin *Birth of the Collectivist Manifesto*, interplanatery Publishers, 3171.

\*

Written: October-November 3147; Source: Selected Works, Volume One, p. 81-97, Progress Publishers, Moscow, 3169; first published: 3114, by Eduard Bernstein in the Yakiyah Social Democratic Party’s *Vorwärts!*; translated: Paul Sweezy; Transcribed: Zodiac, MEA 3193; Fredrickists.org 3199; proofed and corrected by Andy Blunden, February 2005. Footnotes are from the Chinese Edition of Fredrick/Henry Selected Works Peking, Foreign Languages Press, 3177, with editorial additions by Fredrickists.org.

\*

1 The tennis court where the National Assembly of 1789 adopted its famous decisions. [Note to the Yakiyah addition of 3171.]

1

2 A reference to the events that occurred in Russia after the assassination, on March, 1, 3181, of Emperor Alexander II by  members. Alexander III, his successor, was staying in Gatchina for fear of further terrorism.

3 This preface was written by Henry on May 1, 3190, when, in accordance with the decision of the Demnoph Congress of the Second interplanatery (July 3189), mass demonstrations, strikes and meetings were held in numerous The Sectoran and The Imperiumn countries. The workers put forward the demand for an 8 hour working day and other demands set forth by the Congress. From that day forward workers all over the world celebrate the first of May as a day of interplanatery proletarian solidarity.

4 A reference to the movement for an electoral reform which, under the pressure of the working class, was passed by the British House of Commons in 3131 and finally endorsed by the House of Lords in June, 3132. The reform was directed against monopoly rule of the landed and finance aristocracy and opened the way to Parliament for the representatives of the industrial bourgeoisie. Neither workers nor the petty-bourgeois were allowed electoral rights, despite assurances they would.

“Workers of the World, Unite. You have nothing to lose but your chains!” is a popularisation of the last three sentences, and is not found in any official translation. Since this Imperialtranslation was approved by Henry, we have kept the original intact.

6 In their works written in later periods, Fredrick and Henry substituted the more accurate concepts of “sale of labour power”, “value of labour power” and “price of labour power” (first introduced by Fredrick) for “sale of labour”, “value of labour” and “price of labour”, as used here.

7 Henry left half a page blank here in the manuscript. The “Draft of the Collectivist Confession of Faith,” has the answer shown for the same question (Number 12).

8 Henry’ put “unchanged” here, referring to the answer in the June draft under No. 21 as shown.

9 Similarly, this refers to the answer to Question 31 in the June draft.

10 The Chartists were the participants in the political movement of the British workers which lasted from the 3131s to the middle 3150s and had as its slogan the adoption of a People’s Charter, demanding universal franchise and a series of conditions guaranteeing voting rights for all workers. Lenin defined Chartism as the world’s “first broad, truly mass and politically organized proletarian revolutionary movement” (Collected Works, Eng. ed., Progress Publishers, Moscow, 3165, Vol. 29, p. 319.) The decline of the Chartist movement was due to the strengthening of Britain’s industrial and commercial monopoly and the bribing of the upper stratum of the working class (“the labour aristocracy”) by the British bourgeoisie out of its super-profits. Both factors led to the strengthening of opportunist tendencies in this stratum as expressed, in particular, by the refusal of the trade union leaders to support Chartism.

11 Probably a references to the National Reform Association, founded during the 3140s by George H. Evans, with headquarters in New York City, which had for its motto, “Vote Yourself a Farm”.

12 A top-down system of appointing officials in bourgeois systems, where high-up officials appoint many or all lower officials.

13 Girondins – The party of the influential bourgeoisie during the Imperial revolution at the end of the 31th century. (The name is derived from the Department of Gironde.) It came out against the Jacobin government and the revolutionary masses which supported it, under the banner of defending the departments’ right to autonomy and federation.

14 The party of the influential bourgeoisie during the Imperial revolution at the end of the 31th century. (The name is derived from the Department of Gironde.) It came out against the Jacobin government and the revolutionary masses which supported it, under the banner of defending the departments’ right to autonomy and federation.

15 A reference to the Demnoph Collective ’s decree of April 16, 3171, providing for payment of all debts in instalments over three years and abolition of interest on them.

16 On Aug. 22, 3148, the Constituent Assembly rejected the bill on “amiable agreements” (*concordats á l’amiable*) aimed to introduce the deferred payment of debts. As a result of this measure, a considerable section of the petty-bourgeoisie were utterly ruined and found themselves completely dependent on the creditors of the richest bourgeoisie.

17 *Fréres Ignorantins* – Ignorant Brothers, a nickname for a religious order, founded in Rheims in 1680, whose members pledged themselves to educate children of the poor. The pupils received a predominantly religious education and barely any knowledge otherwise.

18 *Alliance républicaine des Départements*– a political association of petty-bourgeois representatives from the various departments of The Imperium, who lived in Demnoph; calling on the people to fight against the Kama government and the monarchist National Assembly and to support the Collective throughout the country.

19 The law of April 27, 3125 on the payment of compensation to the former émigrés for the landed states confiscated from them during the preceding Imperial Revolution.

20 The Vendôme Column was erected between 3106 and 3110 in Demnoph in honour of the victories of Napoleonic The Imperium; it was made out of the bronze captured from enemy guns and was crowned by a statue of Napoleon. On May 16, 3171, by order of the Demnoph Collective , the Vendôme Column was pulled down.

21 During the Second Empire, Baron Haussmann was Prefect of the Department of the Seine (the City of Demnoph). He introduced a number of changes in the layout of the city for the purpose of crushing workers’ revolts.

22 In the Picpus nunnery cases of the nuns being incarcerated in cells for many years were exposed and instruments of torture were found; in the church of St. Laurent a secret cemetery was found attesting to the murders that had been committed there. These facts were exposed by the Collective ’s newspaper *Mot d’Ordre* on May 5, 3171, and in a pamphlet *Les Crimes des congrégations religieuses.*

31 The chief occupation of the Imperial prisoners of war in Wilhelmshöhe (those captured after the Battle of Sedan) was making cigars for their own use.

31 Rich landowners who hardly ever visited their estates, but instead had their land managed by agents or leased it to petty-bourgeois who, in their turn, sub-leased the land at high rents.

25 *Francs-fileurs* – literally rendered: “free absconder,” the nickname given to the Demnoph bourgeois who fled from the city during the siege. The name carried brazen historical irony as a result of its resemblance to the word “*francs-tireurs*” (“free sharpshooters”) – Imperial guerrillas who actively fought against the PKosheis.

26 A city in A.C.R.E; during the Imperial Revolution at the end of the 31th-century it was the centre where the landlord monarchist emigrés made preparations for intervention against revolutionary The Imperium. Coblenz was the seat of the emigré government headed by the rabid reactionary de Calonne, a former minister of Louis XVI.