The confluence of these two streams of Communist propaganda represented by Weitling and Cabet constituted the real Communist "movement" of 1840-1847. Its organized expression was the Communist League, a secret organization with its headquarters in London. The League was formed in Paris by German refugees and traveling workmen, and seems to have been an offspring of Mazzini's "Young Europe" agitation of 1834. At different times it bore the names, "League of the Just," "League of the Righteous," and, finally, "Communist League."[44] For many years it remained a mere conspiratory society, exclusively German, and existed mainly for the purpose of fostering the "Young Germany" ideas. Later it became an International Alliance with societies in many parts of Europe.
In 1847 Karl Marx was residing in Brussels. During a prior residence in Paris he had come into close association with the leaders of the League there, and had agreed to form a similar society in Brussels. Engels was in Paris in 1847, and it was probably due to his activities that the Paris League officially invited both him and Marx to join the international organization, promising that a congress should be convened in London at an early date. We may, in view of the after career of Engels as the politician of the movement, surmise so much. Be that how it may, the invitation, with its promise to call a congress in London, was extended and accepted. The reason for the step, the object of the proposed congress, is quite clear. Marx himself has placed it beyond dispute. During his stay in Paris he and Engels had discussed the position of the League with some of its leaders, and he had, later, criticised it in the most merciless manner in some of his pamphlets.[45] Marx desired a revolutionary working class political party with a definite aim and policy. Those leaders of the League who agreed with him in this were the prime movers for the congress, which was held in London, in November, 1847.
At the congress, Marx and Engels presented their views at great length, and outlined the principles and policy which their famous pamphlet later made familiar. Perhaps it was due to the very convincing manner in which they argued that the emancipation of the working class must be the work of that class itself, that there was some opposition to them, on the part of a few delegates, on the ground that they were "Intellectuals" and not members of the proletariat, a criticism which pursued them all through their lives. Their views found general favor, however, as might be expected from such an inchoate mass of men, revolutionaries to the core, and waiting only for effective leadership. A resolution was adopted requesting Marx and Engels to prepare "a complete theoretical and working programme" for the League. This they did. It took the form of the Communist Manifesto, published in the early part of January, 1848.
II
The authors of the Manifesto were men of great intellectual gifts. Either of them alone must have won fame; together, they won immortality. Their lives, from the date of their first meeting in Paris, in 1844, to the death of Marx, almost forty years later, are inseparably interwoven. The friendship of Damon and Pythias was not more remarkable.
Karl Heinrich Marx was born on the fifth day of May, 1818, at Treves, the oldest town in Germany, dating back to Roman times. His parents were both people of remarkable character. His mother—née Pressburg—was the descendant of Hungarian Jews who in the sixteenth century had settled in Holland. Many of her ancestors had been rabbis. Marx was passionately devoted to his mother, always speaking of her with reverent admiration. On his father's side, also, Marx boasted of a long line of rabbinical ancestors, and it has been suggested that he owed to this rabbinical ancestry some of his marvelous gift of luminous exposition. The true family name was Mordechia, but that was abandoned by his grandfather, who took the name of Marx, which the grandson was destined to make famous. The father of Karl was a lawyer of some prominence and considerable learning, and a man of great force of character. In 1824, the boy Karl being then six years old, he renounced the Jewish religion and embraced Christianity, all the members of the family being baptized and received into the Church.
There is a familiar legend that this act was the result of compulsion, being taken in response to an official edict.[46] He held at the time the position of notary public at the county court, and it is claimed that the official edict in question required all Jews holding official positions to forego them, and to abandon the practice of law, or to accept the Christian faith. Many writers, including Liebknecht[47] and one of the daughters of Karl Marx,[48] have given this explanation of the renunciation of Judaism by the elder Marx. It seems certain, however, that the act was purely voluntary, and that there was no such edict.[49] It may be that social ambitions had something to do with it, that he hoped to attain, as a Christian, a measure of success not possible to an adherent of the Hebrew faith. Whatever the motive, the act was a voluntary one. A great admirer of the eighteenth-century "materialists," and a disciple of Voltaire, he believed in God, he said, as Newton, Locke, and Leibnitz had done before him. He discussed religious and philosophical questions very freely and frankly with his son, and read Voltaire and Racine with him. As for the mother of Marx, she also believed in God—"not for God's sake, but for my own," she explained when asked about it.
At the earnest behest of his father, Marx studied law at the universities of Bonn, Berlin, and Jena. But "to please himself" he studied history and philosophy, winning great distinction in these branches of learning. He graduated in 1841, as a Doctor of Philosophy, with an essay on the philosophy of Epicurus, and it was his purpose to settle at Bonn as a professor of philosophy. The plan was abandoned, partly because he had already discovered that his bent was toward political activity, and partly because the Prussian government had made scholastic independence impossible, thus destroying the attractiveness of an academic career. Accordingly, Marx accepted the editorship of a democratic paper, the Rhenish Gazette, in which he waged bitter, relentless war upon the government. Time after time the censors interfered, but Marx was too brilliant a polemicist, even thus early in his career, and far too subtle for the censors. Finally, at the request of his managers, who hoped thus to avoid being compelled to suspend the publication, Marx retired from the editorship. This did not serve to save the paper, however, and it was suppressed by the government in March, 1843.
Soon after this Marx went to Paris, with his young bride of a few months, Jenny von Westphalen, the playmate of his childhood. The Von Westphalens were of the nobility, and a brother of Mrs. Marx afterward became a Prussian Minister of State. The elder Von Westphalen was half Scotch, related, on his maternal side, to the Argyles. He was a lineal descendant of the Duke of Argyle who was beheaded in the reign of James II. His daughter tells an amusing story of how Marx, many years later, having to pawn some of his wife's heirlooms, especially some heavy, antique silver spoons which bore the Argyle crest and motto, "Truth is my maxim," narrowly escaped arrest on suspicion of having robbed the Argyles![50] To Paris, then, Marx went, and there met, among others, Heinrich Heine, many of whose poems he suggested, Arnold Ruge, the poet, P. J. Proudhon, and Michael Bakunin, the Anarchist philosopher, and, above all, the man destined to be his very alter ego, Friedrich Engels, with whom he had already had some correspondence.[51]
The attainments of Engels have been somewhat overshadowed by those of his friend. Born at Barmen, in the province of the Rhine, November 28, 1820, he was educated in the gymnasium of that city, and after serving his period of military service, from 1837 to 1841, was sent, in the early part of 1842, to Manchester, England, to look after a cotton-spinning business of which his father was principal owner. Here he seems to have at once begun a thorough investigation of social and industrial conditions, the results of which are contained in a book, "The Condition of the Working Class in England in 1844," which remains to this day a classic presentation of the social and industrial life of the period. From the very first, already predisposed, as we know, he sympathized with the views of the Chartists and the Owenite Socialists. He became friendly with the Chartist leaders, notably with Feargus O'Connor, to whose paper, the Northern Star, he became a contributor. He also became friendly with Robert Owen, and wrote for his New Moral World.[52] His linguistic abilities were very great; it is said that he had thoroughly mastered no less than ten languages—a gift which helped him immensely in his literary and political associations with Marx.