Eighteenth Brumaire of Louis Bonaparte, Karl Marx [electronic reader TXT] 📗

machine. There the bourgeoisie provides for its own superfluous membership; and supplies, in the shape of government salaries, what it can not pocket in the form of profit, interest, rent and fees. On the other hand, its Political Interests daily compel it to increase the power of repression, i.e., the means and the personnel of the government; it is at the same time forced to conduct an uninterrupted warfare against public opinion, and, full of suspicion, to hamstring and lame the independent organs of society—whenever it does not succeed in amputating them wholly. Thus the bourgeoisie of France was forced by its own class attitude, on the one hand, to destroy the conditions for all parliamentary power, its own included, and, on the other, to render irresistible the Executive power that stood hostile to it.

 

The new Ministry was called the d’Hautpoul Ministry. Not that General d’Hautpoul had gained the rank of Ministerial President. Along with Barrot, Bonaparte abolished this dignity, which, it must be granted, condemned the President of the republic to the legal nothingness of a constitutional kind, of a constitutional king at that, without throne and crown, without sceptre and without sword, without irresponsibility, without the imperishable possession of the highest dignity in the State, and, what was most untoward of all—without a civil list. The d’Hautpoul Ministry numbered only one man of parliamentary reputation, the Jew Fould, one of the most notorious members of the high finance.

To him fell the portfolio of finance. Turn to the Paris stock quotations, and it will he found that from November 1, 1849, French stocks fall and rise with the falling and rising of the Bonapartist shares. While Bonaparte had thus found his ally in the Bourse, he at the same time took possession of the Police through the appointment of Carlier as Prefect of Police.

 

But the consequences of the change of Ministry could reveal themselves only in the course of events. So far, Bonaparte had taken only one step forward, to be all the more glaringly driven back. Upon his harsh message, followed the most servile declarations of submissiveness to the National Assembly. As often as the Ministers made timid attempts to introduce his own personal hobbies as bills, they themselves seemed unwilling and compelled only by their position to run the comic errands, of whose futility they were convinced in advance. As often as Bonaparte blabbed out his plans behind the backs of his Ministers, and sported his “idees napoleoniennes,” [#2 Napoleonic ideas.] his own Ministers disavowed him from the speakers’ tribune in the National Assembly. His aspirations after usurpation seemed to become audible only to the end that the ironical laughter of his adversaries should not die out. He deported himself like an unappreciated genius, whom the world takes for a simpleton. Never did lie enjoy in fuller measure the contempt of all classes than at this period. Never did the bourgeoisie rule more absolutely; never did it more boastfully display the insignia of sovereignty.

 

It is not here my purpose to write the history of its legislative activity, which is summed up in two laws passed during this period: the law reestablishing the duty on wine, and the laws on education, to suppress infidelity. While the drinking of wine was made difficult to the Frenchmen, all the more bounteously was the water of pure life poured out to them. Although in the law on the duty on wine the bourgeoisie declares the old hated French tariff system to be inviolable, it sought, by means of the laws on education, to secure the old good will of the masses that made the former bearable. One wonders to see the Orleanists, the liberal bourgeois, these old apostles of Voltarianism and of eclectic philosophy, entrusting the supervision of the French intellect to their hereditary enemies, the Jesuits. But, while Orleanists and Legitimists could part company on the question of the Pretender to the crown, they understood full well that their joint reign dictated the joining of the means of oppression of two distinct epochs; that the means of subjugation of the July monarchy had to be supplemented with and strengthened by the means of subjugation of the restoration.

 

The farmers, deceived in all their expectations, more than ever ground down by the law scale of the price of corn, on the one hand, and, on the other, by the growing load of taxation and mortgages, began to stir in the Departments. They were answered by the systematic baiting of the school masters, whom the Government subjected to the clergy; by the systematic baiting of the Mayors, whom it subjected to the Prefects; and by a system of espionage to which all were subjected. In Paris and the large towns, the reaction itself carries the physiognomy of its own epoch ; it irritates more than it cows ; in the country, it becomes low, moan, petty, tiresome, vexatious,—in a word, it becomes “gensdarme.”

It is easily understood how three years of the gensdarme regime, sanctified by the regime of the clergyman, was bound to demoralize unripe masses.

 

Whatever the mass of passion and declamation, that the party of Order expended from the speakers’ tribune in the National Assembly against the minority, its speech remained monosyllabic, like that of the Christian, whose speech was to be “Aye, aye; nay, nay.” It was monosyllabic, whether from the tribune or the press ; dull as a conundrum, whose solution is known beforehand. Whether the question was the right of petition or the duty on wine, the liberty of the press or free trade, clubs or municipal laws, protection of individual freedom or the regulation of national economy, the slogan returns ever again, the theme is monotonously the same, the verdict is ever ready and unchanged: Socialism! Even bourgeois liberalism is pronounced socialistic; socialistic, alike, is pronounced popular education; and, likewise, socialistic national financial reform. It was socialistic to build a railroad where already a canal was; and it was socialistic to defend oneself with a stick when attacked with a sword.

 

This was not a mere form of speech, a fashion, nor yet party tactics.

The bourgeoisie perceives correctly that all the weapons, which it forged against feudalism, turn their edges against itself; that all the means of education, which it brought forth, rebel against its own civilization; that all the gods, which it made, have fallen away from it. It understands that all its so-called citizens’ rights and progressive organs assail and menace its class rule, both in its social foundation and its political superstructure—consequently, have become “socialistic.” It justly scents in this menace and assault the secret of Socialism, whose meaning and tendency it estimates more correctly than the spurious, so-called Socialism, is capable of estimating itself, and which, consequently, is unable to understand how it is that the bourgeoisie obdurately shuts up its ears to it, alike whether it sentimentally whines about the sufferings of humanity; or announces in Christian style the millennium and universal brotherhood; or twaddles humanistically about the soul, culture and freedom; or doctrinally matches out a system of harmony and wellbeing for all classes. What, however, the bourgeoisie does not understand is the consequence that its own parliamentary regime, its own political reign, is also of necessity bound to fall under the general ban of “socialistic.” So long as the rule of the bourgeoisie is not fully organized, has not acquired its purely political character, the contrast with the other classes cannot come into view in all its sharpness; and, where it does come into view, it cannot take that dangerous turn that converts every conflict with the Government into a conflict with Capital. When, however, the French bourgeoisie began to realize in every pulsation of society a menace to “peace,” how could it, at the head of society, pretend to uphold the regime of unrest, its own regime, the parliamentary regime, which, according to the expression of one of its own orators, lives in struggle, and through struggle? The parliamentary regime lives on discussion,—how can it forbid discussion? Every single interest, every single social institution is there converted into general thoughts, is treated as a thought,—how could any interest or institution claim to be above thought, and impose itself as an article of faith? The orators’

conflict in the tribune calls forth the conflict of the rowdies in the press the debating club in parliament is necessarily supplemented by debating clubs in the salons and the barrooms; the representatives, who are constantly appealing to popular opinion, justify popular opinion in expressing its real opinion in petitions. The parliamentary regime leaves everything to the decision of majorities,—how can the large majorities beyond parliament be expected not to wish to decide? If, from above, they hear the fiddle screeching, what else is to be expected than that those below should dance?

 

Accordingly, by now persecuting as Socialist what formerly it had celebrated as Liberal, the bourgeoisie admits that its own interest orders it to raise itself above the danger of self government; that, in order to restore rest to the land, it own bourgeois parliament must, before all, be brought to rest; that, in order to preserve its social power unhurt, its political power must be broken; that the private bourgeois can continue to exploit the other classes and rejoice in “property,” “family,” “religion” and “order” only under the condition that his own class be condemned to the same political nullity of the other classes, that, in order to save their purse, the crown must be knocked off their heads, and the sword that was to shield them, must at the same time be hung over their heads as a sword of Damocles.

 

In the domain of general bourgeois interests, the National Assembly proved itself so barren, that, for instance, the discussion over the Paris-Avignon railroad, opened in the winter of 1850, was not yet ripe for a vote on December 2, 1851. Wherever it did not oppress or was reactionary, the bourgeoisie was smitten with incurable barrenness.

 

While Bonaparte’s Ministry either sought to take the initiative of laws in the spirit of the party of Order, or even exaggerated their severity in their enforcement and administration, he, on his part, sought to win popularity by means of childishly silly propositions, to exhibit the contrast between himself and the National Assembly, and to hint at a secret plan, held in reserve and only through circumstances temporarily prevented from disclosing its hidden treasures to the French people. Of this nature was the proposition to decree a daily extra pay of four sous to the under-officers; so, likewise, the proposition for a “word of honor” loan bank for workingmen. To have money given and money borrowed—that was the perspective that he hoped to cajole the masses with. Presents and loans—to that was limited the financial wisdom of the slums, the high as well as the low; to that were limited the springs which Bonaparte knew how to set in motion. Never did Pretender speculate more dully upon the dullness of the masses.

 

Again and again did the National Assembly fly into a passion at these unmistakable attempts to win popularity at its expense, and at the growing danger that this adventurer, lashed on by debts and unrestrained by reputation, might venture upon some desperate act. The strained relations between the party of Order and the President had taken on a threatening aspect, when an unforeseen event threw him back, rueful into its arms. We mean the supplementary elections of March, 1850. These elections took place to fill the vacancies created in the National Assembly, after June 13, by imprisonment and exile. Paris elected only Social-Democratic candidates; it even united the largest vote upon one of the insurgents of June, 1848,—Deflotte. In this way the small traders’ world of Paris, now allied with the proletariat, revenged itself for the defeat of June 13, 1849. It seemed to have