Notes and Indexes
Residual editorial notes
55 editorial note entries had no resolved in-text occurrence and remain here so no source note definition is discarded.
[7] 7 This refers to pietism, a trend in the Lutheran Church that emerged in Germany in the 17th century. Distinguished by extreme mysticism, it rejected rites and attached special importance to personal religious experience.
[22] A reference to the second instalment of Freiligrath's cycle of poems Der ausgewanderte Dichter, published in the Morgenblatt für gebildete Stände No. 218, September 10, 1836 (see Note 21).
[25] In this poem Engels expressed his attitude to the weeklv Der Bremer Stadtbote, to which for fun he had sent several months in succession his poems (including To the Enemies, see this volume, p. 5) under the signature of Theodor Hildebrand, passing himself off as its supporter. This poem is also quoted, with minor stylistic changes, in Engels' letter to Wilhelm Graeber written about April 28-30, 1839 (see this volume, pp. 444-45).
[26] Expressing the attitude of the local bourgeoisie to Engels' "Letters from Wuppertal", the Elberfelder Zeitung on April 12, 1839, published an article by Martin Runkel, its editor, sharply attacking the "Letters" and their author. The "Open Letter to Dr. Runkel" was Engels' reply to this article. The Elberfelder Zeitung published the "Open Letter" with the following footnote: "We found this article in our premises yesterday without knowing who had sent it in. We are printing it word for word since we wish to be impartial but, for our part, we would note that we shall defend our generally expressed statements in detail only if the Wuppertal letter-writer names himself, just as we have done."
[27] An allusion to Martin Runkel's poem Zu Grabbe's Bildniss printed in the Rheinisches Odeon, 2. Jg., Düsseldorf, 1838. For the Young Germany writers see Note 18.
[35] Die neue Bibel and Das junge Palästina are the titles of the parts of Karl Beck's collection of poems Nächte. Gepanzerte Lieder, which appeared in Leipzig in 1838.
[40] Beck's poem Schlaf wohl! included in his collection Stille Lieder was originally published in the Zeitung für die elegante Welt No. 126, June SO, 1838.
[51] This article appears to have been written in connection with rumours about the proposed suspension of the Zeitung für den Deutschen Adel, which started publication in January 1840. However, the newspaper continued to appear until 1844.
[55] 55 A reference to Kant's book Zum ewigen Frieden. Ein philosophischer Entwurf, Königsberg, 1795.
[61] 61 The scene in question is from Gutzkow's Wally, die Zweiflerin, Book Two. P. 72
[63] Engels is referring to the anonymous article "Moderne Romane" in the Rheinische Jahrbuch für Kunst und Poesie, 1. Jrg., Köln, 1840, which reviewed Gutzkow's novel Blasedow und seine Söhne, printed in Stuttgart in 1838, and other works by contemporary writers.
[70] 70 Mundt has no work by this title. In all probability Engels is referring to his book Charaktere und Situationen. Vier Bücher Novellen, Skizzen, Wanderungen auf Reisen und durch die neu« Literatur, 2 Teile, Wismar, 1837.
[71] In the second issue of his Altona journal Freihafen for 1838, Mundt published an article entitled "Lebenserinnerungen von Munch", reviewing the memoirs of the German historian and publicist Ernst Münch-Bellinghausen which appeared in Karlsruhe in 1836-38.
[72] Gutzkow's essays Literarische Elfenschicksale. Ein Märchen ohne Anspielung, directed against Mundt, were printed in the Telegraph für Deutschland in February (Nos. 31, 32, 35 and 36) and April (Nos. 65-68) 1838. The next year they were included in Gutzkow's Skizzenbuch under the title Die literarischen Elfen, Ein Märchen ohne Anspielung.
[78] 78 The dispute between Beck and Gutzkow started after the latter had published in the Telegraph für Deutschland No. 190 (November 1839), in the "Kleine Chronik" section, a note drawing attention to the resemblance, suggestive of imitation, between Beck's Saul and Gutzkow's König Saul. Beck replied with a sharply-worded declaration in the Zeitung für die elegante Welt of November 25, 1839. Concerning Gutzkow's "Supplement", written later to Engels' critical article "Karl Beck" (published in the Telegraph für Deutschland), see Note 43.
[79] This poem was published in the Zeitung für die elegante Welt on February 8, 1838.
[82] The Calvinist Synod, which met in Dordrecht (Holland) from November 13, 1618, to May 9, 1619, condemned the Arminian sect for its non-conformist views and reasserted strictly Calvinist dogmas.
[87] The Customs Union (Zollverein) of German states was set up in 1834. The member states (originally numbering eighteen) established a common customs frontier. Prussia played the leading role in the Union. The Hanseatic towns of Bremen, Lübeck and Hamburg were not members of this Union.
[88] Here and below Engels plays on the titles of the following works by the Spanish dramatist Calderön: Mantible Bridge, Doctor of His Honour, The Daughter of the Air, April-and-May Morning, The Constant Prince and Life Is a Dream.
[92] The "Native Americans" party emerged in the U.S.A. in 1835. It advocated privileges for persons born in the United States. Under its pressure the period of permanent residence in the country for immigrants wishing to acquire U. S. citizenship was increased from 7 to 21 years.
[97] 97 For the demagogues see Note 9. The persecution of the demagogues increased in the 1830s, after the July revolution in France, which had a strong impact on the German states.
[98] Engels wrote this article following the publication, in Leipzig in 1840, of Arndt's book Erinnerungen aus dem äusseren Leben. The editors of the Telegraph für Deutschland provided the name of the author, F. Oswald (Engels' pen-name), with an asterisk referring the reader to the following footnote: "A much discussed publication, reviewed by the Telegraph."
[99] Engels is comparing Arndt to Eckart, a hero from medieval German tales, who in the Tannhäuser legend stands on guard at Venusberg and warns those approaching of the danger of Venus' charms.
[100] The Constitution of 1812, adopted in the interests of the liberal nobility and the liberal bourgeoisie, limited the king's power by diets and did away with certain survivals of feudalism. The return to power of the feudal and clerical forces after the country's liberation from Napoleon's rule led, in 1814, to the repeal of this constitution, which became the banner of the liberal constitutionalist movement in Spain and other European countries.
[101] This refers to the congresses of the Holy Alliance (founded by the Vienna Congress on September 26, 1815) held in Aachen (1818), Troppau (1820), Laibach (1821) and Verona (1822), at which the European monarchs and their ministers worked out measures for protecting "legitimist" regimes restored after the victory over Napoleon and for suppressing revolutionary and national liberation movements.
[102] In 1804, in France and subsequently some countries in Western and South-western Europe which were dependent on Napoleon (Italy, the Netherlands, the Kingdom of Westphalia, Belgium and others), a Civil Code (Code Napoleon) was introduced instead of the archaic private law based largely on pandects, part of the Roman Code drawn up in 528-34 under Justinian I, Emperor of the Eastern Roman Empire.
[103] 103 The Hallische Jahrbücher für deutsche Wissenschaft und Kunst Nos. 281 and 282, for November 23 and 24, 1840, carried Arnold Ruge's review of Florencourt's book Politische, kirchliche und litterarische Zustände in Deutschland. Ein journalis-tischer Beitrag zu den Jahren 1838 und 1839, Leipzig, 1840. The review was entitled "Friedrich von Florencourt und die Kategorieen der politischen Praxis".
[110] "Positive philosophy" — a mystical religious trend (represented by Christian Hermann Weisse, Immanuel Hermann Fichte junior, Franz Xaver von Baader, Anton Günther, and Schelling in his late period) which criticised Hegel's philosophy from the right. The supporters of this trend sought to subordinate philosophy to religion by declaring divine revelation to be the only source of "positive" knowledge, and labelled as "negative" any philosophy which proceeded from rational knowledge.
[112] 112 This folk epic was published in Lübeck in 1498 in the Low German dialect (Reyneke Vos).
[116] 116 This essay describes Engels' impressions of his travels in Switzerland and Italy in mid-May 1841. He started from Barmen, to which he had returned in the middle of March 1841 after his almost three-year stay in Bremen. The essay was not completed. Part I was evidently to be followed by Part II, but it did not appear, probably because the Athenäum, the Young Hegelian weekly in which this article was printed, was banned in late December 1841.
[117] 117 In 1839 the radical government of the canton of Zurich offered David Strauss a professorship at Zurich University, which caused a sharp conflict between the radicals and conservative-clerical circles. On September 6, 1839, Strauss' opponents, headed by Bernhard Hirzel, a priest from the village of Pfäffikon (Engels dubbed his followers "Pfäffikon guardians of Zion", i.e., guardians of the orthodox faith), staged an armed demonstration in Zurich. But even before the demonstration took place the government was compelled to withdraw the invitation and later resigned.
[118] Engels is quoting Petrarch's 261st sonnet from his cycle Canzoniere ("In vita e in morte di Madonna Laura") in the following German translation, possibly his own: Ich schwang mich auf im Geist zur Wohnung deren, Die stets ich such' und finde nicht hienieden; Die Blicke sanft, die einst so streng mich mieden, So stand sie in des Himmels dritten Sphären. Die Hand mir fassend, sprach sie leise: Deine Zähren Versiegen hier, wo nie wir sind geschieden; Ich bin's, die lange dir geraubt den Frieden, Um hieher, vor der Zeit, dann heimzukehren. O dass ein Menschensinn mein Glück verstände! Dich nur erwart' ich, und den dir so lieben, Den Leib, den ich dort unten liess schon lange.— Ach, warum schwieg sie, liess mir los die Hände? Denn wenig fehlte bei dem süssen Klange, Dass ich nicht gleich im Himmel dort geblieben.
[121] This pamphlet is Engels' major work directed against Schelling's mystical religious concepts. It was written at the same time as Schelling was lecturing at Berlin University and is mainly a critique of the opening lectures of Schelling's course. The pamphlet was published anonymously (it was not until the summer of 1842, in an article against Jung which he signed Friedrich Oswald, that Engels confirmed his authorship; see this volume, p. 295) and soon attracted the attention of various public circles. Schilling's followers described Engels' criticism as "absurd attacks" (see the Jahrbuch der deutschen Universitäten, II, Leipzig, 1842, S. 22), while the Young Hegelians acclaimed the pamphlet. The Deutsche Jahrbücher, a Young Hegelian journal, published a special article on the pamphlet (in Nos. 126-28, May 28, 30-31, 1842) by its editor, Arnold Ruge, which noted the author's spirit and lucidity in his criticism of Schelling's views. When Ruge learned later that the pamphlet was written by Engels he wrote to him inviting him to contribute to the journal and addressing him as a "Doctor" (see Engels' reply to Ruge of June 15, 1842, p. 543 of this volume).
[124] 124 Engels is presumably quoting here from Cuvier's book Discours sur les révolutions de la surface du globe, Paris, 1840, p. 53.
[127] Engels' pamphlet Scheming, Philosopher in Christ was written, following his Scheming and Revelation, in response to the continued attacks on Hegel's philosophy and progressive philosophical trends made by Schelling in his Berlin lectures from the standpoint of religious mysticism. The conservative press sharply criticised the author: the pietist Elberfelder Zeitung for May 18, 1842, described him as a "young, frivolous scribbler", while the Augsburg AHgemeine Zeitung accused him of "cynicism" (No. 139, May 15, 1842). The Rheinische Zeitung, published with the active co-operation of Young Hegelians, came out in defence of the pamphlet (in No. 138, May 18, and No. 157, June 6, 1842), as did several other progressive German periodicals. Among other things it praised the pamphlet's original satirical form. The author, it wrote on May 18, 1842, had imitated the pietist tone very skilfully.
[131] This was the first article written by Engels for the Rheinische Zeitung, an opposition newspaper to which he contributed until the end of 1842. Engels' articles were marked with a special sign *x ", as were articles written by the newspaper's other leading correspondents. Some of his articles were signed F. O. (Friedrich Oswald, Engels' main pseudonym). Soon after the publication of Engels' first article Marx also began to contribute to the Rheinisch« Zeitung (his article "Debates on Freedom of the Press" was published in May 1842). After moving to Cologne in October 1842, he became its editor and held the post until March 17, 1843.
[136] -j^k a r t j c | e i s marked with the figure I in the Rheinische Zeitung. Presumably Engels wanted to continue it, but this intention did not materialise.
[1 3 7] The great festivals in Athens, in honour of Athena, the tutelary goddess of the city. The Greater Panathenaea were celebrated with especial magnificence in the third year of each Olympiad and were accompanied by contests of poets and musicians. In other years the festival was known as the Lesser Panathenaea.
[143] A reference to Arnold Ruge's review of Jung's book, Königsberg in Preussen und die Extreme des dortigen Pietismus, published in 1840. The review, entitled "Die Restauration des Christentums", appeared in the Deutsche Jahrbücher Nos. 153-55, December 27-29, 1841, that is, after the journal had changed its title. (From July 1841 Ruge's journal Hallische Jahrbücher appeared under the title of Deutsche Jahrbücher.) Engels uses the old title.
[153] 153 Engels is referring to the article "Aufsätze über inländische Gegenstände. XVI. Ein Rückblick", which appeared in the Spenersche Zeitung Nos. 137-38, June 16 and 17, 1842, and was marked with two asterisks. He calls its author "our asterisk man" and makes a play on the words Ein Rückblick (a review).
[154] 154 See Note 149.
[155] 155 In the Rheinische Zeitung this article was printed slightly abridged and revised by the editors. In this volume it is published in its original form, according to Engels' manuscript. The most important discrepancies between the manuscript and the newspaper version are given in the footnotes.
[157] Engels is referring to Johann Jacoby, author of the anonymous pamphlet Vier Fragen beantwortet von einem Ostpreussen, Mannheim, 1841, in which he criticised the Prussian state system and called for a constitution in Prussia. This pamphlet resulted in legal proceedings against its author. Although in its verdict of April 20, 1842, the Berlin court acquitted Jacoby of high treason, he was nevertheless sentenced to two and a half years of imprisonment for disrespectful criticism of the laws of the land and lèse^majesté. It was only the Senate of Appeal of the Supreme Court that unconditionally acquitted Jacoby in its ruling of January 20, 1843. In 1842, during the judicial inquiry, Jacoby published a pamphlet in Switzerland entitled Meine weitere Vertheidigung wider die gegen mich erhobene Beschuldigung der Majestätsbeleidigung und des frechen, unehrerbietigen Tadels des Landesgesetzes, Zürich und Winterthur, 1842. Engels is quoting both pamphlets by Jacoby.
[158] 158 Gesetz-Sammlung für die Königlichen Preussischen Staaten, Berlin, 1819, p. 232.
[160] This poem is a parody on the struggle between the Young Hegelians and the conservative opponents of the Hegelian philosophy (Sack and others) who took part in the slander campaign against Bruno Bauer. The poem was written as a protest against Bruno Bauer's dismissal from Bonn University in late March 1842 (see Note 134). Engels wrote it together with Bruno's brother Edgar. The poem was widely commented on in the German and Swiss press. Its publication was announced in the radical Zurich paper Schweizerischer Repub-likaner on December 9, 1842 (No. 98). Excerpts from it were reprinted in several Leipzig periodicals, among them Freikugeln No. 52, December 30, 1842. Comments on it appeared in the Hamburger Literarische und Kritische Blätter (No. 220, December 19, 1842) and the Hamburger Neue Zeitung (No. 303, December 31, 1842).
[162] An allusion to Bruno Bauer's transfer as university lecturer from Berlin to Bonn in 1839.
[175] In. 1841 the government of Frederick William IV granted the right to establish their own church to the Old Lutherans, the faction opposing the 1817 compulsory union between the Lutherans and the Reformists (Calvinists) (see Note 6).
[179] This article was the first one sent by Engels to the Rheinische Zeitung from England. After finishing his military service as a volunteer, Engels returned from Berlin to Barmen about October 10, 1842. In the latter half of November he was sent to England to study commerce at a cotton mill in Manchester which was owned by a firm of which his father was a partner. On his way from Berlin to Barmen and again before his departure to England Engels visited the editorial office of the Rheinische Zeitung in Cologne to discuss his future work on the newspaper. During his second visit to Cologne, at the end of November 1842, Engels met Marx who was the editor of the Rheinische Zeitung at the time. This first personal encounter was somewhat cool since Marx disagreed strongly with the Berlin group of "The Free" to which Engels then belonged. This, however, did not prevent him from forming a high opinion of Engels as a prospective English correspondent of the newspaper. Engels sent his first item from England immediately after his arrival there.
[193] A reference to Theodor Creizenach's article, "Gutzkow über Ahasver", published in the Zeitung für die elegante Welt No. 189, September 27, 1838.
[197] 197 See Note 12.
[205] 205 In his article "Über den Charakter des Wilhelm Tell in Schillers Drama", which appeared in the Dramaturgische Blätter, Ludwig Börne sharply cnticised Schiller's hero, calling him a downright philistine who was more like a petty bourgeois than a "bold mountaineer".
[207] 207 See Note 49.
[214] 214 On pp. 147-62 of Volume 3 of Deutschland und die Deutschen, published in Altona in 1840, Beurmann gives a description of Barmen and Elberfeld 21-384 (Wuppertal) that is reminiscent in many respects of Engels' "Letters from Wuppertal".
[225] 225 A reference to the marriage feast at Cana at which Christ turned water into wine (St. John, Ch. 2).
[238] Music to the words of the Catholic hymn, Stabat mater dolorosa, was set by many composers, including Pergolese, Palestrina and Rossini.