Marx:
Prophet of Darkness

Communism’s hidden forces revealed
by
RICHARD WURMBRAND 1986
Marshall Pickering, 3 Beggarwood Lane, Basingstoke, Hants RG23 7LP, UK

Part 2: Souls for Satan

Part 3: Satan and Marx Worldwide

Part 4: Readers’ Reactions and Appendix

Introduction to the 5th Enlarged Edition

This work started as a small brochure containing only hints about possible connections between Marxism and the Satanist church.

No one had ventured to write about this before. Therefore I was cautious, even timid.

But in the course of time more and more evidence accumulated in my files. Let the reader judge!

Marxism today governs over one third of mankind. If it could be shown that the originators and perpetrators of this movement in history were secretly devil-worshippers, consciously exploiting Satanic powers, the mere thought would chill the marrow and cause even worldlings to blanch. The occult—even in so-called art forms—is meant to terrorise.

If some were to reject my thesis—the theme of this book—out of hand, it would not surprise me. Science and technology, advance at a rapid pace because we are always ready to scrap obsolescent machinery in favour of new conveniences. Not so in the field of sociology or religion. Ideas die hard, and a mind set, unlike a computer chip, is not easily altered or replaced. Even fresh evidence may fail to persuade. The doors of some minds have rusty hinges.

But I do bring added proofs to support my thesis. I invite you to consider them.

The Communists have certainly taken note of this book, which has been translated into Russian, Chinese, Romanian, German, Czech, and other languages, and has been smuggled into these Iron Curtain countries in great quantities.

For instance, the East Berlin journal Deutsche Lehrer-zeitung, under the heading ‘The Killer of Marx,’ denounced it vehemently, calling it ‘the most broadly based, provocative, and heinous work written against Marx.’

Can Marx be so easily destroyed? Is this his Achilles’ heel? Would Marxism be discredited if men knew about his connection with Satanism? Do enough people care?

Marxism is the great fact of modem life. Whatever your opinion of it, whether or not you believe in the existence of Satan, whatever importance you attach to the cult of Satan practised in certain circles, I ask you to consider, weigh, and judge the documentation I present.

I believe it will help you orient yourself to the problems with which Marxism confronts every inhabitant of the globe today.

RICHARD WURMBRAND

1: Devil’s Advocate

Marx’s Christian Writings

Before becoming an economist and a Communist of renown, Marx was a humanist. Today one third of the world is Marxist. Marxism in one form or another is embraced by many in Capitalist countries, too. There are Christians, even clergymen, some of high standing, who are sure that while Jesus might have had the right answers about how to get to heaven, Marx had the right answers about how to help the hungry, destitute, and oppressed on earth.

Marx, it is said, was deeply humane. He was dominated by one idea: how to help the exploited masses. What impoverishes them, he maintained, is capitalism. Once this rotten system is overthrown, after a transitional period of dictatorship of the proletariat, a society will emerge in which everyone will work according to his abilities in factories and farms belonging to the collective, and will be rewarded according to his needs. There will be no state to rule over the individual, no wars, no revolutions, only an everlasting, universal brotherhood.

In order for the masses to achieve happiness, more is needed beyond the mere overthrow of Capitalism. Marx writes: ‘The abolition of religion as the illusory happiness of man is a requisite for their real happiness. The call to abandon their illusions about their conditions is a call to abandon a condition which requires illusions. The criticism of religion is, therefore, the criticism of this vale of tears of which religion is the halo.’¹

Marx was anti-religious because religion obstructs the fulfilment of the Communist ideal which he considered the only answer to the world’s problems. This is how Marxists explain their position.

There are clergymen who explain it in the same way. The English clergyman Rev. Oestreicher said in a sermon: ‘Communism, whatever its present varied forms of expression, both good and bad, is in origin a movement for the emancipation of man from exploitation by his fellow man. Sociologically, the Church was and largely still is on the side of the world’s exploiters. Karl Marx, whose theories only thinly veil a passion for justice and brotherhood that has its roots in the Hebrew prophets, loathed religion because it was used as an instrument to perpetuate a status quo in which children were slaves and worked to death in order to make others rich here in Britain. It was no cheap jibe a hundred years ago to say that religion was the opium of the masses ... As members of the Body of Christ we must come in simple penitence knowing that we owe a deep debt of every Communist.’²

Marxism makes an impression on people’s thinking because of its success, but success proves nothing. Witch doctors often succeed, too. Success confirms error as well as truth. Failure is often priceless, because it can open the way to deeper truth. So an analysis of some of Marx’s works should be made without regard to their success.

In his early youth, Karl Marx was a Christian. His first written work is called The Union of the Faithful with Christ. There we read these beautiful words ‘Through love of Christ we turn our hearts at the same time toward our brethren who are inwardly bound to us and for whom He gave Himself in sacrifice.’

So Marx knew a way for men to become loving brethren toward one another. It is Christianity. He continues: ‘Union with Christ could give an inner elevation, comfort in sorrow, calm trust, and a heart susceptible to human love, to everything noble and great, not for the sake of ambition and glory, but only for the sake of Christ.’³

At approximately the same time Marx writes in his thesis, Considerations of a Young Man in Choosing His Career: ‘Religion itself teaches us that the Ideal toward which all strive sacrificed Himself for humanity, and who shall dare contradict such claims? If we have chosen the position in which we can accomplish the most for Him, then we can never be crushed by burdens, because they are only sacrifices made for the sake of all.’⁴

However, it is necessary to observe that in his thesis upon finishing high school he repeated six times the word ‘destroy’, which not even one of his colleagues used in this exam. ‘Destroy’ then became his nickname. It was natural for him to want to destroy because he spoke about mankind as ‘human trash’ and said, ‘No man visits me and I like this, because present mankind may [an obscenity]. They are a bunch of rascals.’

No conversion or apostasy changes a man one hundred percent. Sometimes after such a reversal of thinking, the old beliefs or disbeliefs thrust themselves into one’s awareness, revealing that they are not erased from the pages of the mind but only repressed into the subconscious. The old Christ complex appears in Marx’s writings long after he changed into a militant fighter against religion.

Even in an abstruse book of political economy like The Capital, in which reflections about religion are obviously of little concern, the mature and anti religious Marx writes, entirely out of context, ‘Christianity with its cultus of abstract man, more especially in its bourgeois developments, Protestantism, Deism, etc., is the most fitting form of religion.’⁵

Remember, Marx started out as a Christian believer. When he finished high school, the following was written on his graduation certificate under the heading ‘Religious Knowledge’: ‘His knowledge of the Christian faith and morals is fairly clear and well grounded. He knows also to some extent the history of the Christian church’.⁶

Marx’s First Anti-God Writings

Shortly after Marx received this certificate, something mysterious happened in his life: he became profoundly passionately anti religious. A new Marx began to emerge.

He writes in a poem, ‘I wish to avenge myself against the One who rules above.’⁷ So he was convinced that there is ‘One above who rules.’ He was in a quarrel with him. But the One above had done him no wrong. Marx belonged to a relatively well to do family. He had not hungered in his childhood. He was much better off than many fellow students. What produced this terrible hatred for God?

No personal motive is known. Was Karl Marx in this declaration only someone else’s mouthpiece? At an age when every normal young man has beautiful dreams of doing good to others and preparing a career for himself, why should he have written the following lines in his poem Invocation of One in Despair?

So a god has snatched from me my all
In the curse and rack of destiny.
All his worlds are gone beyond recall!
Nothing but revenge is left to me!

I shall build my throne high overhead,
Cold, tremendous shall its summit be.
For its bulwark—superstitious dread.
For its marshal—blackest agony.

Who looks on it with a healthy eye
Shall turn back, deathly pale and dumb.
Clutched by blind and chill mortality.
May his happiness prepare its tomb.⁸

Marx dreamt about ruining the world created by God. In another poem he wrote:

Then I will be able to walk triumphantly,
Like a god, through the ruins of their kingdom.
Every word of mine is fire and action.
My breast is equal to that of the Creator.⁹

The words ‘I shall build my throne high overhead’ and the confession that from the one sitting on this throne will emanate only dread and agony remind us of Lucifer’s proud boast: ‘I will ascend into heaven, I win exalt my throne above the stars of God’ (Isaiah 14:13).

Perhaps it is no coincidence that Bakunin, who was for a time one of his most intimate friends, wrote: ‘One has to worship Marx in order to be loved by him. One has at least to fear him in order to be tolerated by him ... Marx is extremely proud, up to dirt and madness.’^9a

The Satanist Church and Oulanem

But why does Marx wish such a throne?

The answer is found in a little-known drama which he also composed during his student years. It is called Oulanem. To explain this title a digression is needed.

One of the rituals of the Satanist Church is the black mass, which Satanist priests recite at midnight. Black candles are put in the candlestick upside down. The priest is dressed in his ornate robes, but with the lining outside.

He says all things prescribed in the prayer book, but reads from the end towards the beginning. The holy names of God, Jesus, and Mary are read inversely. A crucifix is fastened upside down or trampled upon. The body of a naked woman serves as an altar. A consecrated wafer stolen from some church is inscribed with the name ‘Satan’ and is used for a mock-Communion. During the black mass a Bible is burned. All those present promise to commit the seven deadly sins, as enumerated in Catholic catechisms, and never to do any good. An orgy follows.

Devil worship is very old. The Bible has much to say about—and against—it.

For example, the Jews, though entrusted by God with the true religion, sometimes faltered in their faith and then ‘sacrificed unto devils’ (Deuteronomy 32:17). At one time, King Jeroboam of Israel ordained priests for the devils (11 Chronicles 11:15).

So from time immemorial men have believed in the existence of the devil. Sin and wickedness are the hallmark of his kingdom, disintegration and destruction its logical result. The great concentrations of evil design in times past as well as in modern Communism and Nazism would have been impossible without a guiding force, the devil himself. He has been the mastermind, the secret agent, supplying the unifying energy in his grand scheme to control mankind.

Characteristically, Oulanem is an inversion of a holy name: it is an anagram of Emmanuel, Biblical name for Jesus, which means in Hebrew ‘God is with us.’ Such inversions of names are considered effective in black magic.

We will be able to understand the drama of Oulanem only in the light of a strange confession that Marx made in a poem called The Player, later downplayed by both himself and his followers:

The hellish vapours rise and fill the brain,
Till I go mad and my heart is utterly changed.
See this sword?
The prince of darkness
Sold it to me.
For me he beats the time and gives the signs.
Ever more boldly I play the dance of death.¹⁰

These lines take on special significance when we learn that in the rites of higher initiation in the Satanist cult an ‘enchanted’ sword which ensures success is sold to the candidate. He pays for it by signing a covenant, with blood taken from his wrists, that his soul will belong to Satan after death.

To enable the reader to grasp the horrid intent of these poems, I should mention—though with natural revulsionn—that The Satanic Bible, after saying ‘the crucifix symbolises pallid incompetence hanging on a tree,’ calls Satan ‘the ineffable Prince of Darkness who rules the earth.’ As opposed to ‘the lasting foulness of Bethlehem,’ ‘the cursed Nazarene,’ ‘the impotent king,’ ‘fugitive and mute god,’ ‘vile and abhorred pretender to the majesty of Satan,’ the devil is called ‘the God of Light,’ with angels ‘cowering and trembling with fear and prostrating themselves before him’ and ‘sending Christian minions staggering to their doom.’

Now I quote from the drama Oulanem:

And they are also Oulanem, Oulanem.
The name rings forth like death, rings forth
Until it dies away in a wretched crawl.
Stop, I’ve got it now! It rises from my soul
As clear as air, as strong as my own bones.¹¹

Yet I have power within my youthful arms
To clench and crush you [i.e. personified
humanity] with tempestuous force,
While for us both the abyss yawns in darkness.
You will sink down and I shall follow laughing,
Whispering in your ears,‘Descend, come with me, friend.’¹²

The Bible, which Marx had studied in his high school years and which he knew quite well in his mature years, says that the devil will be bound by an angel and cast into the bottomless pit (abyssos in Greek: see Revelation 20:3). Marx desires to draw the whole of mankind into this pit reserved for the devil and his angels.

Who speaks through Marx in this drama? Is it reasonable to expect a young student to entertain as his life’s dream the vision of mankind entering into the abyss of darkness (‘outer darkness’ is a Biblical expression for ‘hell’) and himself laughing as he follows those he has led to unbelief? Nowhere in the world is this ideal cultivated except in the initiation rites of the Satanist church, at its highest degrees.

The time comes for Oulanem’s death. His words are:

Ruined, ruined. My time has clean run out.
The clock has stopped, the pygmy house has crumbled.
Soon I shall embrace eternity to my breast, and soon
I shall howl gigantic curses on mankind.¹³

Marx had loved the words of Mephistopheles in Faust, ‘Everything in existence is worth being destroyed.’ Everything—including the proletariat and the comrades. Marx quoted these words in The 18th Brumaire.¹⁴ Stalin acted on them and destroyed even his own family.

In Faust, Satan is called the spirit that denies everything. This is precisely Marx’s attitude. He writes about ‘pitiless criticism of all that exists,’ ‘war against the situation in Germany,’ ‘merciless criticism of all,’ ‘It is the first duty of the press to undermine the foundations of the existing political systern.’^14a

Marx said about himself that he is ‘the most outstanding hater of the so-called positive.’^14b

The Satanist sect is not materialistic. It believes in eternal life. Oulanem, the person through whom Marx speaks, does not contest it. He asserts eternal life but as a life of hate magnified to its extreme. It is worth noting that eternity for the devils means ‘torment.’ Thus Jesus was reproached by the demons: ‘Are you come hither to torment us before our time?’ (Matthew 8:29).

Marx is similarly obsessed:

Ha! Eternity! She is our eternal grief,
An indescribable and immeasurable Death,
Vile artificiality conceived to scorn us,
Ourselves being clockwork, blindly mechanical,
Made to be the fool-calendars of Time and Space,
Having no purpose save to happen, to be ruined,
So that there shall be something to ruin.¹⁵

We begin to understand what has happened to young Marx. He had had Christian convictions but had not led a consistent life. His correspondence with his father testifies to his squandering great sums of money on pleasures and his constant quarrelling with parental authority about this and other matters. Then he seems to have fallen in with the tenets of the highly secret Satanist church and received the rites of initiation. Satan, whom his worshippers see in their hallucinatory orgies, speaks through them. Thus Marx is only Satan’s mouthpiece when he utters in his poem Invocation of One in Despair the words, ‘I wish to avenge myself against the One who rules above.’

Listen to the end of Oulanem:

If there is a Something which devours,
I’ll leap within it, though I bring the
world to ruins—

The world which bulks between me and the abyss
I will smash to pieces with my enduring curses.

I’ll throw my arms around its harsh reality:
Embracing me, the world will dumbly pass away,
And then sink down to utter nothingness,
Perished, with no existence—that would be really living.¹⁶

Marx was probably inspired by the words of the Marquis de Sade: ‘I abhor nature. I would like to split its planet, hinder its process, stop the circles of stars, overthrow the globes that float in space, destroy what serves nature, protect what harms it—in a word, I wish to insult it in my works ... Perhaps we will be able to attack the sun, deprive the universe of it, or use it to set the world on fire. These would be real crimes.’

De Sade and Marx propagate the same ideas.

Honest men, as well as men inspired by God, often seek to serve their fellow men by writing books to increase their store of knowledge, improve their morality, stimulate religious sentiments, or at least provide relaxation and amusement.

The devil is the only being who consciously purveys only evil to humankind, through his elect servants.

As far as I know, Marx is the only renowned author who has ever called his own writings ‘shit,’ ‘swinish books.’^16a

He consciously gives his readers filth. No wonder, then, that his disciples, the Communists in Romania and Mozambique, forced prisoners to eat their own excrement and drink their own urine.^16b

In Oulanem Marx does what the devil does: he consigns the entire human race to damnation.

Oulanem is probably the only drama in the world in which all the characters are aware of their own corruption, which they flaunt and celebrate with conviction. In this drama there is no black and white. There exist no Claudius and Ophelia, Iago and Desdemona. Here all are black and all reveal aspects of Mephistopheles. All are satanic, corrupt, and doomed.

Satan in Marx’s Family

When he wrote these things, Marx, a premature genius, was eighteen. His life’s programme had thus already been established. There was no word about serving mankind, the proletariat, or socialism. He wished to bring the world to ruin. He wished to build for himself a throne whose bulwark would be human shudder.

At that stage, we find some cryptic passages in the correspondence between Karl Marx and his father. The son writes, ‘A curtain had fallen. My holy of holies was rent asunder and new gods had to be installed.’¹⁷ These words were written on 10 November 1837, by a young man who had professed Christianity until then. He had declared that Christ was in his heart. Now this is no longer so. Who are the new gods installed in his place?

The father replies, ‘I refrained from insisting on an explanation about a very mysterious matter although it seemed highly dubious.’¹⁸ What was this mysterious matter? Till now no biographer of Marx has explained these strange sentences.

On 2 March 1837, Marx’s father writes to his son: ‘Your advancement, the dear hope of seeing your name someday of great repute, and your earthly well-being are not the only desires of my heart. These are illusions I had had a long time, but I can assure you that their fulfilment would not have made me happy. Only if your heart remains pure and beats humanly and if no demon is able to alienate your heart from better feelings, only then will I be happy.’¹⁹

What made a father suddenly express the fear of demonic influence upon a young son who until then had been a confessed Christian? Was it the poems he received as a present from his son for his 55th birthday?

The following quotation is taken from Marx’s poem On Hegel:

Words I teach all mixed up into a devilish muddle.
Thus, anyone may think just what he chooses to think.²⁰

Here also are words from another epigram on Hegel:

Because I discovered the highest,
And because I found the deepest through meditation,
I am great like a God;
I clothe myself in darkness like Him.²¹

In his poem The Pale Maiden, he writes:

Thus heaven I’ve forfeited,
I know it full well.
My soul, once true to God,
Is chosen for hell.²²

No commentary is needed.

Marx had started out with artistic ambitions. His poems and drama are important in revealing the state of his heart, but having no literary value they received no recognition. Lack of success in drama gave us a Goebbels, the propaganda minister of the Nazis; in philosophy a Rosenberg, the purveyor of German racism; in painting and architecture a Htler.

Hitler was a poet too. It can be assumed that he never read Marx’s poetry, but the resemblance is striking. In his poems, he mentions the same Satanist practices. I quote one:

On rough nights, I go sometimes
To the oak of Wotan in the still garden,
To make a pact with dark forces.
The moonlight makes runes appear.
Those that were sunbathed during the day
Become small before the magic formula ... ²³

Wotan is the chief god of German heathen mythology. Runes were the signs used for writing in olden times.

Hitler soon abandoned a poetic career. So did Marx, who exchanged it for the career of revolutionary in the name of Satan against a society which had not appreciated his poems. This is conceivably one of the motives for his total rebellion. Being despised as a Jew was another.

Two years after his father’s expressed concern, in 1839, the young Marx wrote The Difference Between Democritus’ and Epicurus’ Philosophy of Nature, in the preface to which he aligns himself with the declaration of Aeschylus, ‘I harbour hatred against all gods.’²⁴ This he qualifies by stating that he is against all gods on earth and in heaven that do not recognise human selfconsciousness as the supreme godhead.

Marx was an avowed enemy of all gods, a man who had bought his sword from the prince of darkness at the price of his soul. He had declared it his aim to draw all mankind into the abyss and to follow laughing.

Might Marx really have bought his sword from Satan?

His daughter Eleanor says that Marx told her and her sisters many stories when they were children. The one she liked most was about a certain Hans Röckle. ‘The telling of the story lasted months and months, because it was a long, long story and never finished. Hans Röckle was a witch ... who had a shop with toys and many debts ... though he was a witch, he was always in financial need. Therefore he had to sell against his will all his beautiful things, piece after piece, to the devil ... some of these adventures were horrifying and made your hair stand on end.’²⁵

Is it normal for a father to tell his little children horrifying stories about selling one’s dearest treasures to the devil? Robert Payne in his book Marx²⁶ also recounts this incident in great detail, as told by Eleanor: how unhappy Röckle, the magician, sold the toys with reluctance, holding on to them till the last moment. But since he had made a pact with the devil, there was no escaping it.

Marx’s biographer continues, ‘There can be very little doubt that those interminable stories were autobiographical ... He had the devil’s view of the world, and the devil’s malignity. Sometimes he seemed to know that he was accomplishing works of evil.’²⁷

When Marx had finished Oulanem and his other early poems in which he writes about having a pact with the devil, he had no thought of Socialism. He even fought against it. He was editor of a German magazine, the Rheinische Zeitung, which ‘does not concede even theoretical validity to Communist ideas in their present form, let alone desire their practical realisation, which it anyway finds impossible ... Attempts by masses to carry out Communist ideas can be answered by a cannon as soon as they have become dangerous.’²⁸

Marx Will Chase God from Heaven

After reaching this stage in his thinking, Marx met Moses Hess, the man who played the most important role in his life, the one who made him embrace the Socialist ideal.

Hess calls him ‘Dr Marx my idol, who will give the last kick to medieval religion and politics.’²⁹ So, to give a kick to religion was his first aim, not Socialism.

Georg Jung, another friend of Marx at that time, writes in 1841 even more clearly that Marx will surely chase God from his heaven and will even sue him. Marx calls Christianity one of the most immoral religions.³⁰ No wonder, for Marx believed that Christians of ancient times had slaughtered men and eaten their flesh.

These then were the expectations of those who initiated Marx into the depths of Satanism. It was not at all true that Marx entertained lofty social ideals about helping mankind, that religion was a hindrance in fulfilling this ideal, and that for this reason Marx embraced an anti-religious attitude. On the contrary, Marx hated all gods; he hated any notion of God. He was willing to be the man who would kick out God—all this before he had embraced Socialism, which was only the bait to entice proletarians and intellectuals to embrace this devilish ideal.

Eventually Marx claimed not to admit the existence of a Creator. However stupid this may seem, he maintained that mankind shaped itself. He wrote, ‘Seeing that for the Socialist man all of so-called world history is nothing other than the creation of man through human work, than the development of nature for man, he has the incontestable proof of his being born from himself ... The criticism of religion ends with the teaching that man is the supreme being for man.’

When no Creator is acknowledged, there is no one to give us commandments. He confirms this by stating that ‘Communists preach absolutely no morals.’

Interpretation of Abbreviations

Marx, Karl und Friedrich Engels,, Historisch-kritisch Gesamtausgabe. Werke, Schriften, Briefe. (Complete Historical Ctirical Edition. Works, Writings, Letters) on behalf of the Marx-Emgels Institute, Moscow, published by David Rjazanov. (Frankfurt-am-Main: Marx-Engels Archiv, 1927). This is MEGA, indicating Section, Volume, Part, and page numbers.

Marx, Karl und Friedrich Engles. Werke. (Works) (Berlin: Dietz-Verlag, 1974). This is MEW. The volume number is in Roman numerals, the page number in Arabic numerals.

Marx, Karl and Friedrich Engels. Collected Works (New York: International Publishers, 1974. This is CW, with volume and page numbers.

Payne, Robert. Marx. (New York: Simon & Schuster, 1968). Cited as Payne. Emphasis in the quotations is by the author.

Notes

1. Karl Marx und Friedrich Engels, Zur Kritik Hegelschen Rechtsphilosophie (Critique of the Hegelian Philosophy of Law. Introduction,), MEGA, I, i (1), 607- 608. (back)

2. Rev. Paul Oestreicher, Sermons from Great St. Mary's (London: Fontana, 1968), pp. 278-280. (back)

3. Karl Marx, Die Vereinigung der Gläubigen mit Christo (The Union of the Faithfull with Christ), MEW Suppl. Vol. I, 600. (back)

4. Karl Marx, Betrachtung eines Junglings bei der Wahl eines Berufes (Considerations of a Young Man on Choosing His Career), MEW, Supp. Vol. I, 594. Also Payne, 34. (back)

5. Karl Marx, Das Kapital (The Capital) New York: Cerf & Klopfer, The Modern Library, 1906), p. 91. (back)

6. Karl Marx, Archiv für die Geschichte des Sozialismus und der Arbeiterbewegung (Archives for the History of Socialism and the Workers’ Movement) MEGA, I, i (2), 182-183. (back)

7. Karl Marx, ‘Des Verzweilflenden Gebet’ (‘Invocation of One in Despair’), ibid., p. 30. (back)

8. Ibid., pp. 30-31. (back)

9. Quoted in Deutsche Tagespost, West Germany, December 31, 1982. (back)

9a. Bakunin, Works (Berlin, 1924), vol. III, p. 306. (back)

10. Karl Marx, ‘Spielmann’ (‘The Player’), ibid., pp. 57-58. (back)

11. Karl Mark, Oulanem, Act 1, Scene 1 ibid., p. 60. (back)

12. Act 1, Scene 2, ibid., p. 63. (back)

13. Act 1, Scene 3, ibid., p. 68. (back)

14. Karl Marx, Louis Bonapart (The 18th Brumaire), MEW, VIII, 119. (back)

14a. MEW, I, 344; I, 380; XXVII, 190,; VI, 234. (back)

14b. Quoted in B. Brecht, Works, in 8 volumes (Frankfurt, 1979), vol.I, p. 651 (back)

15. Marx, Oulanem, loc. cit. (back)

16. Ibid. (back)

16a. MEW, XXX, 359. (back)

16b. Paul Goma, Pileshti. (back)

17. Karl Marx, letter of 10 November 1838 to his father, ibid., p. 218. (back)

18. Heinrich Marx, letter of 10 February 1838 to Karl Marx, ibid., p. 229. (back)

19. Heinrich Marx,letter of 2 March 1837 to Karl Marx, ibid., p. 203. (back)

20. Karl Marz, ‘Hegel,’ ibid., pp. 41-42. (back)

21. Quoted in Deutsche Tagespost, West Germany, 31 December 1982. (back)

22. Karl Marx, ‘Das bleiche Mädchen’ (‘The Pale Maiden’), ibid., pp. 55-57. (back)

23. Müllern-Schönhausen, The Solution of the Riddle, Adolf Hitler. (back)

24. Karl Marx, Ueber die Differenz der eemokritischen und epikureischen Naturphilosophie. Vorrede (The Difference Between Democritus’ and Epicurus’ Philosophy of Nature. Forward), ibid., p. 10. (back)

25. Jenny von Westphalen, Mohr und General, Erinnerungen an Marx und Engels (The Moor and the General, Remberances about Marx and Engles) (Berlin: Dietz Verlag, 1964, pp.273-274. (back)

26. Payne, p. 317. (back)

27. Ibid. (back)

28. Karl Marx, Die Rheinische Zeitung (Rhine Newspaper) Der Kommunismus und die Augsburger Allgemeine Zeitung (Communism and the Augsburger Newspaper), MEGA, I, i, (1), 263. (back)

29. Moses Hess, Letter, of 2 September 1841 to Berthold Auerbach, MEGA, I, i, (2) 261. (back)

30. Georg Jung, Letter of 18 October 1841 to Arnold Ruge, ibid., pp.261-262. (back)