With both these men it was in life as in theory. Here also appears the old revolutionary Adam every moment and plays tricks with them. Since the year 1845 they have not ceased to dream of revolution, and indeed fierce revolution; repeatedly have they announced the outbreak as near. This could be only the outcome of an unrealistic judgment of the situation, of a mistaken conception of the political, economic, and social conditions; thus it was an error of judgment as to the time, if not a contradiction of their supreme principle that "revolutions are not made." Psychologically these contradictory phenomena are easily to be explained. Both Marx and Engels have never ceased with intelligence and calm judgment to present that realism which we have seen as the essence of their view of life. But you must not forget that they have conceived their teachings under the roar of revolutionary battles; that they were themselves of those fitful and fiery souls who, like the "world squirrel,"[2] go assiduously from place to place in order to set Europe on fire. Think of the mass of malice and hatred that must have accumulated within these exiles, who experienced through life nothing but derision, scorn, suspicion, and persecution from their powerful opponents! Imagine what a superhuman self-discipline and control was needed to prevent them from petty and vindictive attacks upon the hated opponents at every opportunity. As this deeply rooted passion arose in these revolutionary heroes, as rage almost strangled them, their logic flew out of the window and old revolutionary fury broke out and overwhelmed them. But that I am right in characterising Marxism as a social-political realism you see clearly from the many and fundamental declarations and acknowledgments of its founders, which come to us out of all periods of their lives. And indeed there is always a declared opposition to general revolutionism, to "Putschism," as they assert their standpoint. The strife with the party of Willich-Schapper in the year 1850, the battle with Bakunin in the "International,"—concerning which I have yet to speak,—the declarations against the anarchists, the discussion with Duehring, the disowning of the "Jungen,"—all tends in the end to help to victory the evolutionary principle in the social movement. It is easy to explain how the true conviction came to expression on these occasions.
The last word of Marxism, which also contains a résumé of its teaching; is a writing by Engels, published shortly before his death; the introduction to the Struggle of Classes in France. It is an epilogue to his own life's drama, a confession, the last words of warning which the dying man cries to the contesting proletariat. Here the clear, logical position, as I think it is demanded by the conception of history held by that school, finally comes to distinct expression. This introduction shows perhaps best and most quickly how at the end Engels and Marx understood the social movement. Some of the most significant passages may here find place:
"History has proved wrong us and all who thought similarly (sc. expecting the victory of the proletariat in the near future of the year 1843). It has made clear that the condition of economic development upon the Continent at that time was far from ripe for an abolishment of capitalistic production; it has proved this through the economic development which since 1848 has seized upon the whole continent and has made a home for the great industries in France, Austria, Hungary, Poland, and lately Russia, has made out of Germany an industrial country of the first rank—all upon a capitalistic basis, which in the year 1848 was but little developed. To-day the great international army of socialists is resistlessly stepping forward, is daily growing in number, discipline, intelligence, and assurance of victory. As to-day this mighty army of the proletariat has not as yet reached the goal, as it is far from accomplishing the victory by one great stroke, but must slowly press forward in hard persistent struggle from position to position, this proves once for all how impossible it was in the year 1848 to accomplish the social overturning through a simple unexpected attack.... The time of surprise, of carrying through a revolution by a small minority at the head of ignorant masses, is passed. For a complete overthrow of the social organisation the masses themselves must be concerned, they must understand what they do, why they take part. The history of the last fifty years has taught this to us. But through this teaching the masses are learning what is to be done, and that long and patient work is needed, and that it is just this work which we now urge forward with such success that our opponents are brought to confusion. The irony of history turns everything upside down. We, 'revolutionaries,' succeed far better by means legal than illegal and destructive. The party of order, as it calls itself, goes to pieces through the very conditions created by itself. It cries out confusedly with Odelon Barrot—la légalité nous tue (conformity to the law kills us); while we, with this legality, develop round muscles and red cheeks and seem destined for eternal life."
What comes to expression in these words is merely a confession of—Marxism.
FOOTNOTES:
[1] In what follows I reproduce some passages out of my book concerning Friedrich Engels (Berlin, 1895).
[2] In German mythology the world is represented as a great tree, with its roots in Niefelheim, and its branches in Asgard. Wotan communicates with the world by a "welten eichhoernchen," a "world squirrel," which runs up and down the tree. (Translator.)