Karl Marx. Francis Wheen

As Engels wrote, ‘He was now the great man, the prophet, driven from country to country, who carried a prescription for the realisation of heaven on earth ready-made in his pocket, and who imagined that everybody was out to steal it from him.’

      When Heinrich Heine met Weitling, he was outraged by ‘the fellow’s utter lack of respect while he conversed with me. He did not remove his cap and, while I was standing before him, he remained sitting with his right knee raised by the aid of his right hand to his very chin and steadily rubbing the raised leg with his left hand just above the ankle’. Cue the old trick with the trouser leg and the prison scars; but even this left Heine unmoved. ‘I confess that I recoiled when the tailor Weitling told me about these chains. I, who had once in Münster kissed with burning lips the relics of the tailor John of Leyden – the chains he had worn, the pincers with which he had been tortured and which are preserved in the Münster City Hall – I who had made an exalted cult of the dead tailor, now felt an insurmountable aversion for this living tailor, Wilhelm Weitling, though both were apostles and martyrs in the same cause.’

      Marx and Engels had a similar revulsion, especially when Weitling took to addressing them as ‘my dear young fellows’, but they did their best to conceal it, if only out of respect for his proletarian status and his long years of persecution. Early in 1846 they invited him to become a founder member of the new Communist Correspondence Committee in Brussels, whose purpose was to maintain ‘a continuous interchange of letters’ with the League of the Just and other fraternal associations in western Europe. Since the committee was the original Adam from which all the many subsequent Communist Parties were descended, it may be worth listing the eighteen founding signatories: Karl Marx, Friedrich Engels, Jenny Marx, Edgar von Westphalen, Ferdinand Freiligrath, Joseph Weydemeyer, Moses Hess, Hermann Kriege, Wilhelm Weitling, Ernst Dronke, Louis Heilberg, Georg Weerth, Sebastian Seiler, Philippe Gigot, Wilhelm Wolff, Ferdinand Wolff, Karl Wallau, Stephan Born. Like most of its twentieth-century successors this communist cell asserted its authority by purging anyone suspected of deviation from official correctness; inevitably, Weitling was picked out as the first sacrificial victim.

      The occasion for his ritual humiliation was a meeting on the evening of 30 March 1846 attended by half a dozen members plus an outside observer, Pavel Annenkov, a young Russian ‘aesthetical tourist’ who had lately turned up in Brussels with a letter of introduction from one of Marx’s old Paris friends. Though not a socialist, Annenkov was fascinated by the character of his host:

      Marx was the type of man who is made up of energy, will and unshakeable conviction. He was most remarkable in his appearance. He had a shock of deep black hair and hairy hands and his coat was buttoned wrong; but he looked like a man with the right and power to demand respect, no matter how he appeared before you and no matter what he did … He always spoke in imperative words that would brook no contradiction and were made all the sharper by the almost painful impression of the tone which ran through everything he said. This tone expressed the firm conviction of his mission to dominate men’s minds and prescribe them their laws. Before me stood the embodiment of a democratic dictator.

      The dapper Weitling, by contrast, looked more like a commercial traveller than a hero of the working class.

      After introductions had been effected, everyone gathered around the small green table in Marx’s living-room to discuss the tactics of revolution. Engels, tall and erect and dignified, spoke of the need to agree on a single common doctrine for the benefit of those workers who lacked the time and opportunity to study theory. Before he could finish, however, Marx was already spoiling for a fight. ‘Tell us, Weitling,’ he interrupted, glaring across the table, ‘you who have made such a noise in Germany with your preaching: on what grounds do you justify your activity and what do you intend to base it on in future?’

      Weitling, expecting nothing more than an evening of liberal commonplaces, was taken aback by this abrupt challenge. He launched into a long, rambling monologue, often pausing to repeat or correct himself as he explained that his aim was not to create new economic theories but to adopt those that were ‘most appropriate’. Marx moved in for the kill. To rouse the workers without offering any scientific ideas or constructive doctrine, he said, was ‘equivalent to vain dishonest play at preaching which assumes an inspired prophet on the one side and on the other only the gaping asses’.