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The Countess stayed only long enough to smoke a couple of cigarettes, but the other guests were much longer in shaking off the fascination of Lassalle's boyish spirits and delightful encyclopædic monologues. When the last guest was gone, Lassalle betook himself to the best florist in Berlin, composing a birthday poem on the way.
That he should have made a favorable impression on the women whom he met is not surprising, because of his social standing, his chivalry, his fine manners, and his handsome face. Mr. Clement Shorter has quoted an official document which describes him as he was in his earlier years: Ferdinand Lassalle, aged twenty-three, a civilian born at Breslau and dwelling recently at Berlin.
His mind was ripe for the doctrines of the Communist Manifesto, when that epoch-making document appeared, but he does not seem to have become personally acquainted with Marx until his connection with the Neue Rheinische Zeitung in the fall of 1848. From that time on till the foundation of the Allgemeiner Deutscher Arbeiterverein Lassalle stood closer to Marx than to any other one man.
Karl Marx may be regarded as the chief exponent, if not the founder, of cosmopolitan or international Socialism, and Lassalle as the actual founder of the national or Democratic Socialism of Germany.
He founded a political party; others have made that party great. But the most signal service is the service of the founder, for to found a party is to generate a living organism which will, in the fullness of time, express the purposes and unite the energies of millions. So it has been with the party of Lassalle.
The dual political life which the Jews are leading as members of the Jewish nation and as parasites of other national States to which they have temporarily migrated is a permanent menace to a healthy national German life. Everywhere the Jews are revolutionists, anarchists, Atheists. All the leaders of the German Social Democracy—Lassalle, Marx, Engels, Kautsky, Bernstein—are Hebrews.
In short, Lassalle was not by nature a man of the study. He was a man of the battlefield. The hour for battle was fast approaching. In 1859 the alliance of Napoleon the Third and Cavour against the Austrians was consummated and the war for the liberation and unification of Italy began. The hopes of all true Germans for the unification of the Fatherland took new life.
Maxwell's heart, however, was much less concerned with this belief, tenaciously as he held it, than with its relative the limitation of private possession by the authority of the common conscience. That "we are not our own" has not, indeed, been left to Lassalle or Marx to discover.
The three productions secured for Lassalle a position among scholars but brought him no general recognition. The three productions, however, pour a flood of light upon Lassalle's own powerful personality. In the Philosophy of Heraclitus he grappled with the most formidable philosophical problems and showed himself a master of the Hegelian dialectic.
Socialism meant shorter hours and higher wages and was obtainable by marching with banners and brass bands what need to inquire further? "In short," pursued the poet, "Socialism is Judaism and Judaism is Socialism, and Karl Marx and Lassalle, the founders of Socialism, were Jews. Judaism does not bother with the next world.
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