11.28.2016 Doc of the Day

Preface to the Fourth Edition, 1891

The earlier large editions of this work have been out of print now for almost half a year, and for some time the publisher has been asking me to prepare a new edition. Until now, more urgent work kept me from doing so. Since the appearance of the first edition seven years have elapsed, during which our knowledge of the primitive forms of the family has made important advances. There was, therefore, plenty to do in the way of improvements and additions; all the more so as the proposed stereotyping of the present text will make any further alterations impossible for some time.

I have accordingly submitted the whole text to a careful revision and made a number of additions which, I hope, take due account of the present state of knowledge. I also give in the course of this preface a short review of the development of the history of the family from Bachofen to Morgan; I do so chiefly because the chauvinistically inclined English anthropologists are still striving their utmost to kill by silence the revolution which Morgan’s discoveries have effected in our conception of primitive history, while they appropriate his results without the slightest compunction. Elsewhere also the example of England is in some cases followed only too closely.

My work has been translated into a number of other languages. First, Italian: L’origine delta famiglia, delta proprieta privata e dello stato, versions riveduta dall’autore, di Pasquale Martignetti, Benevento, 1885. Then, Rumanian: Origina famdei, proprietatei private si a statului, traducere de Joan Nadeide, in the Yassy periodical Contemporanul, September, 1885, to May, 1886. Further, Danish: Familjens, Privatejendommens og Statens Oprindelse, Dansk, af Forfattern gennemgaaet Udgave, besorget af Gerson Trier, Kobenhavn, 1888. A French translation by Henri Rave, based on the present German edition, is on the press.


married marriage loveBefore the beginning of the ’sixties, one cannot speak of a history of the family. In this field, the science of history was still completely under the influence of the five books of Moses. The patriarchal form of the family, which was there described in greater detail than anywhere else, was not only assumed without question to be the oldest form, but it was also identified – minus its polygamy – with the bourgeois family of today, so that the family had really experienced no historical development at all; at most it was admitted that in primitive times there might have been a period of sexual promiscuity. It is true that in addition to the monogamous form of the family, two other forms were known to exist – polygamy in the Orient and polyandry in India and Tibet; but these three forms could not be arranged in any historical order and merely appeared side by side without any connection. That among some peoples of ancient history, as well as among some savages still alive today, descent was reckoned, not from the father, but from the mother, and that the female line was therefore regarded as alone valid; that among many peoples of the present day in every continent marriage is forbidden within certain large groups which at that time had not been closely studied – these facts were indeed known and fresh instances of them were continually being collected. But nobody knew what to do with them, and even as late as E. B. Tylor’s Researches into the Early History of Mankind, etc. (1865) they are listed as mere “curious customs”, side by side with the prohibition among some savages against touching burning wood with an iron tool and similar religious mumbo-jumbo.

The history of the family dates from 1861, from the publication of Bachofen’s Mutterrecht. [Mother-right, matriarchate – Ed.] In this work the author advances the following propositions:

(1) That originally man lived in a state of sexual promiscuity, to describe which Bachofen uses the mistaken term “hetaerism”;

(2) that such promiscuity excludes any certainty of paternity, and that descent could therefore be reckoned only in the female line, according to mother-right, and that this was originally the case amongst all the peoples of antiquity;

(3) that since women, as mothers, were the only parents of the younger generation that were known with certainty, they held a position of such high respect and honor that it became the foundation, in Bachofen’s conception, of a regular rule of women (gynaecocracy);

(4) that the transition to monogamy, where the woman belonged to one man exclusively, involved a violation of a primitive religious law (that is, actually a violation of the traditional right of the other men to this woman), and that in order to expiate this violation or to purchase indulgence for it the woman had to surrender herself for a limited period.

"Kylix by Makron Mainade Satyros Staatliche Antikensammlungen 480BC Kat 94 02"
“Kylix by Makron Mainade Satyros Staatliche Antikensammlungen 480BC Kat 94 02”

Bachofen finds the proofs of these assertions in innumerable passages of ancient classical literature, which he collected with immense industry. According to him, the development from “hetaerism” to monogamy and from mother-right to father-right is accomplished, particularly among the Greeks, as the consequence of an advance in religious conceptions, introducing into the old hierarchy of the gods, representative of the old outlook, new divinities, representative of the new outlook, who push the former more and more into the background. Thus, according to Bachofen, it is not the development of men’s actual conditions of life, but the religious reflection of these conditions inside their heads, which has brought about the historical changes in the social position of the sexes in relation to each other. In accordance with this view, Bachofen interprets the Oresteia of Aschylus as the dramatic representation of the conflict between declining mother-right and the new father-right that arose and triumphed in the heroic age. For the sake of her paramour, Ægisthus, Clytemnestra slays her husband, Agamemnon, on his return from the Trojan War; but Orestes, the son of Agamemnon and herself, avenges his father’s murder by slaying his mother. For this act he is pursued by the Furies, the demonic guardians of mother-right, according to which matricide is the gravest and most inexpiable crime. But Apollo, who by the voice of his oracle had summoned Orestes to this deed, and Athena, who is called upon to give judgment – the two deities who here represent the new patriarchal order – take Orestes under their protection; Athena hears both sides. The whole matter of the dispute is briefly summed up in the debate which now takes place between Orestes and the Furies. Orestes contends that Clytemnestra has committed a double crime; she has slain her husband and thus she has also slain his father. Why should the Furies pursue him, and not her, seeing that she is by far the more guilty? The answer is striking: “She was not kin by blood to the man she slew.”

The murder of a man not related by blood, even if he be the husband of the murderess, is expiable and does not concern the Furies; their office is solely to punish murder between blood relations, and of such murders the most grave and the most inexpiable, according to mother-right, is matricide. Apollo now comes forward in Orestes’ defense; Athena calls upon the Areopagites – the Athenian jurors – to vote; the votes for Orestes’ condemnation and for his acquittal are equal; Athena, as president, gives her vote for Orestes and acquits him. Father-right has triumphed over mother-right, the “gods of young descent,” as the Furies themselves call them, have triumphed over the Furies; the latter then finally allow themselves to be persuaded to take up a new office in the service of the new order.

This new but undoubtedly correct interpretation of the Oresteia is one of the best and finest passages in the whole book, but it proves at the same time that Bachofen believes at least as much as Æschylus did in the Furies, Apollo, and Athena; for, at bottom, he believes that the overthrow of mother-right by father-right was a miracle wrought during the Greek heroic age by these divinities. That such a conception, which makes religion the lever of world history, must finally end in pure mysticism, is clear. It is therefore a tough and by no means always a grateful task to plow through Bachofen’s solid tome. But all that does not lessen his importance as a pioneer. He was the first to replace the vague phrases about some unknown primitive state of sexual promiscuity by proofs of the following facts: that abundant traces survive in old classical literature of a state prior to monogamy among the Greeks and Asiatics when not only did a man have sexual intercourse with several women, but a woman with several men, without offending against morality; that this custom did not disappear without leaving its traces in the limited surrender which was the price women had to pay for the right to monogamy; that therefore descent could originally be reckoned only in the female line, from mother to mother; that far into the period of monogamy, with its certain or at least acknowledged paternity, the female line was still alone recognized; and that the original position of the mothers, as the only certain parents of their children, secured for them, and thus for their whole sex, a higher social position than women have ever enjoyed since. Bachofen did not put these statements as clearly as this, for he was hindered by his mysticism. But he proved them; and in 1861 that was a real revolution.

Bachofen’s massive volume was written in German, the language of the nation which at that time interested itself less than any other in the prehistory of the modern family. Consequently, he remained unknown. His first successor in the same field appeared in 1865, without ever having heard of Bachofen.

This successor was J. F. McLennan, the exact opposite of his predecessor. Instead of a mystic of genius, we have the dry-as-dust jurist; instead of the exuberant imagination of a poet, the plausible arguments of a barrister defending his brief. McLennan finds among many savage, barbarian, and even civilized peoples of ancient and modern times a form of marriage in which the bridegroom, alone or with his friends, must carry off the bride from her relations by a show of force. This custom must be the survival of an earlier custom when the men of one tribe did in fact carry off their wives by force from other tribes. What was the origin of this “marriage by capture”? So long as men could find enough women in their own tribe, there was no reason whatever for it. We find, however, no less frequently that among undeveloped peoples there are certain groups (which in 1865 were still often identified with the tribes themselves) within which marriage is forbidden, so that the men are obliged to take their wives, and women their husbands, from outside the group; whereas among other peoples the custom is that the men of one group must take their wives only from within their own group. McLennan calls the first peoples “exogamous” and the second “endogamous”; he then promptly proceeds to construct a rigid opposition between exogamous and endogamous “tribes.” And although his own investigations into exogamy force the fact under his nose that in many, if not in most or even in all, cases, this opposition exists only in his own imagination, he nevertheless makes it the basis of his whole theory. According to this theory, exogamous tribes can only obtain their wives from other tribes; and since in savagery there is a permanent state of war between tribe and tribe, these wives could only be obtained by capture. McLennan then goes on to ask: Whence this custom of exogamy? The conception of consanguinity and incest could not have anything to do with it, for these things only came much later. But there was another common custom among savages–the custom of killing female children immediately after birth. This would cause a surplus of men in each individual tribe, of which the inevitable and immediate consequence would be that several men possessed a wife in common: polyandry. And this would have the further consequence that it would be known who was the mother of a child, but not who its father was: hence relationship only in the female line, with exclusion of the male line – mother-right. And a second consequence of the scarcity of women within a tribe – a scarcity which polyandry mitigated, but did not remove – was precisely this systematic, forcible abduction of women from other tribes.

As exogamy and polyandry are referable to one and the same cause – a want of balance between the sexes–we are forced to regard all the exogamous races as having originally been polyandrous…. Therefore we must hold it to be beyond dispute that among exogamous races the first system of kinship was that which recognized blood-ties through mothers only.

(McLennan, Studies in Ancient History, 1886. Primitive Marriage, p. 124)

It is McLennan’s merit to have directed attention to the general occurrence and great importance of what he calls exogamy. He did not by any means discover the existence of exogamous groups; still less did he understand them. Besides the early, scattered notes of many observers (these were McLennan’s sources), Latham (Descriptive Ethnology, 1859) had given a detailed and accurate description of this institution among the Indian Magars, and had said that it was very widespread and occurred in all parts of the world – a passage which McLennan himself cites. Morgan, in 1847, in his letters on the Iroquois (American Review) and in 1851 in The League of the Iroquois, had already demonstrated the existence of exogamous groups among this tribe and had given an accurate account of them; whereas McLennan, as we shall see, wrought greater confusion here with his legalistic mind than Bachofen wrought in the field of mother-right with his mystical fancies. It is also a merit of McLennan that he recognized matrilineal descent as the earlier system, though he was here anticipated by Bachofen, as he later acknowledged. But McLennan is not clear on this either; he always speaks of “kinship through females only,” and this term, which is correct for an earlier stage, he continually applies to later stages of development when descent and inheritance were indeed still traced exclusively through the female line, but when kinship on the male side was also recognized and expressed. There you have the pedantic mind of the jurist, who fixes on a rigid legal term and goes on applying it unchanged when changed conditions have made it applicable no longer.

Apparently McLennan’s theory, plausible though it was, did not seem any too well established even to its author. At any rate, he himself is struck by the fact that “it is observable that the form of capture is now most distinctly marked and impressive just among those races which have male kinship” (should be “descent in the male line”). (Ibid., p. 140) And again: “It is a curious fact that nowhere now, that we are aware of, is infanticide a system where exogamy and the earliest form of kinship co-exist.” (Ibid., p. 146.) Both these facts flatly contradict his method of explanation, and he can only meet them with new and still more complicated hypotheses.

Nevertheless, his theory found great applause and support in England. McLennan was here generally regarded as the founder of the history of the family and the leading authority on the subject. However many exceptions and variations might be found in individual cases, his opposition of exogamous and endogamous tribes continued to stand as the recognized foundation of the accepted view, and to act as blinders, obstructing any free survey of the field under investigation and so making any decisive advance impossible. Against McLennan’s exaggerated reputation in England – and the English fashion is copied elsewhere – it becomes a duty to set down the fact that be has done more harm with his completely mistaken antithesis between exogamous and endogamous “tribes” than he has done good by his research.

art-Matisse dance joyFacts were now already coming to light in increasing number which did not fit into his neat framework. McLennan knew only three forms of marriage: polygyny, polyandry and monogamy. But once attention had been directed to the question, more and more proofs were found that there existed among undeveloped peoples forms of marriage in which a number of men possessed a number of women in common, and Lubbock (The Origin of Civilization, 1870) recognized this group marriage (“communal marriage”) as a historical fact.

Immediately afterwards, in 1871, Morgan came forward with new and in many ways decisive evidence. He had convinced himself that the peculiar system of consanguinity in force among the Iroquois was common to all the aboriginal inhabitants of the United States and therefore extended over a whole continent, although it directly contradicted the degrees of relationship arising out of the system of marriage as actually practiced by these peoples. He then induced the Federal government to collect information about the systems of consanguinity among the other peoples of the world and to send out for this purpose tables and lists of questions prepared by himself. He discovered from the replies: (1) that the system of consanguinity of the American Indians was also in force among numerous peoples in Asia and, in a somewhat modified form, in Africa and Australia; (2) that its complete explanation was to be found in a form of group marriage which was just dying out in Hawaii and other Australasian islands; and (3) that side by side with this form of marriage a system of consanguinity was in force in the same islands which could only be explained through a still more primitive, now extinct, form of group marriage. He published the collected evidence, together with the conclusions he drew from it, in his Systems of Consanguinity and Affinity, 1871, and thus carried the debate on to an infinitely wider field. By starting from the systems of consanguinity and reconstructing from them the corresponding forms of family, he opened a new line of research and extended our range of vision into the prehistory of man. If this method proved to be sound, McLennan’s pretty theories would be completely demolished.

McLennan defended his theory in a new edition of Primitive Marriage (Studies in Ancient History, 1876). Whilst he himself constructs a highly artificial history of the family out of pure hypotheses, he demands from Lubbock and Morgan not merely proofs for every one of their statements, but proofs as indisputably valid as if they were to be submitted in evidence in a Scottish court of law. And this is the man who, from Tacitus’ report on the close relationship between maternal uncle and sister’s son among the Germans (Germania, Chap. 20), from Caesar’s report that the Britons in groups of ten or twelve possessed their wives in common, from all the other reports of classical authors on community of wives among barbarians, calmly draws the conclusion that all these peoples lived in a state of polyandry! One might be listening to a prosecuting counsel who can allow himself every liberty in arguing his own case, but demands from defending counsel the most formal, legally valid proof for his every word.

He maintains that group marriage is pure imagination, and by so doing falls far behind Bachofen. He declares that Morgan’s systems of consanguinity are mere codes of conventional politeness, the proof being that the Indians also address a stranger or a white man as brother or father. One might as well say that the terms “father,” “mother,” “brother,” “sister” are mere meaningless forms of address because Catholic priests and abbesses are addressed as “father” and “mother,” and because monks and nuns, and even freemasons and members of English trade unions and associations at their full sessions are addressed as “brother” and “sister.” In a word, McLennan’s defense was miserably feeble.

But on one point he had still not been assailed. The opposition of exogamous and endogamous “tribes” on which his whole system rested not only remained unshaken, but was even universally acknowledged as the keystone of the whole history of the family. McLennan’s attempt to explain this opposition might be inadequate and in contradiction with his own facts. But the antithesis itself, the existence of two mutually exclusive types of self-sufficient and independent tribes, of which the one type took their wives from within the tribe, while the other type absolutely forbade it – that was sacred gospel. Compare, for example, Giraud-Teulon’s Origines de la Famille(1874) and even Lubbock’s Origin of Civilization (fourth edition, 1882).

Here Morgan takes the field with his main work, Ancient Society (1877), the work that underlies the present study. What Morgan had only dimly guessed in 1871 is now developed in full consciousness. There is no antithesis between endogamy and exogamy; up to the present, the existence of exogamous “tribes” has not been demonstrated anywhere. But at the time when group marriage still prevailed – and in all probability it prevailed everywhere at some time – the tribe was subdivided into a number of groups related by blood on the mother’s side, gentes, within which it was strictly forbidden to marry, so that the men of a gens, though they could take their wives from within the tribe and generally did so, were compelled to take them from outside their gens. Thus while each gens was strictly exogamous, the tribe embracing all the gentes was no less endogamous. Which finally disposed of the last remains of McLennan’s artificial constructions.

But Morgan did not rest here. Through the gens of the American Indians, he was enabled to make his second great advance in his field of research. In this gens, organized according to mother-right, he discovered the primitive form out of which had developed the later gens organized according to father-right, the gens as we find it among the ancient civilized peoples. The Greek and Roman gens, the old riddle of all historians, now found its explanation in the Indian gens, and a new foundation was thus laid for the whole of primitive history.

This rediscovery of the primitive matriarchal gens as the earlier stage of the patriarchal gens of civilized peoples has the same importance for anthropology as Darwin’s theory of evolution has for biology and Marx’s theory of surplus value for political economy. It enabled Morgan to outline for the first time a history of the family in which for the present, so far as the material now available permits, at least the classic stages of development in their main outlines are now determined. That this opens a new epoch in the treatment of primitive history must be clear to everyone. The matriarchal gens has become the pivot on which the whole science turns; since its discovery we know where to look and what to look for in our research, and how to arrange the results. And, consequently, since Morgan’s book, progress in this field has been made at a far more rapid speed.

Anthropologists, even in England, now generally appreciate, or rather appropriate, Morgan’s discoveries. But hardly one of them has the honesty to admit that it is to Morgan that we owe this revolution in our ideas. In England they try to kill his book by silence, and dispose of its author with condescending praise for his earlier achievements; they niggle endlessly over details and remain obstinately silent about his really great discoveries. The original edition of Ancient Society is out of print; in America there is no sale for such things; in England, it seems, the book was systematically suppressed, and the only edition of this epochmaking work still circulating in the book trade is – the German translation.

Why this reserve? It is difficult not to see in it a conspiracy of silence; for politeness’ sake, our recognized anthropologists generally pack their writings with quotations and other tokens of camaraderie. Is it, perhaps, because Morgan is an American, and for the English anthropologists it goes sorely against the grain that, despite their highly creditable industry in collecting material, they should be dependent for their general points of view in the arrangement and grouping of this material, for their ideas in fact, on two foreigners of genius, Bachofen and Morgan? They might put up with the German – but the American? Every Englishman turns patriotic when he comes up against an American, and of this I saw highly entertaining instances in the United States. Moreover, McLennan was, so to speak, the officially appointed founder and leader of the English school of anthropology. It was almost a principle of anthropological etiquette to speak of his artificially constructed historical series – child-murder, polygyny, marriage by capture, matriarchal family – in tones only of profoundest respect. The slightest doubt in the existence of exogamous and endogamous “tribes” of absolute mutual exclusiveness was considered rank heresy. Morgan had committed a kind of sacrilege in dissolving all these hallowed dogmas into thin air. Into the bargain, he had done it in such a way that it only needed saying to carry immediate conviction; so that the McLennanites, who had hitherto been helplessly reeling to and fro between exogamy and endogamy, could only beat their brows and exclaim: “How could we be such fools as not to think of that for ourselves long ago?”

As if these crimes had not already left the official school with the option only of coldly ignoring him, Morgan filled the measure to overflowing by not merely criticizing civilization, the society of commodity production, the basic form of present-day society, in a manner reminiscent of Fourier, but also by speaking of a future transformation of this society in words which Karl Marx might have used. He had therefore amply merited McLennan’s indignant reproach that “the historical method is antipathetical to Mr. Morgan’s mind,” and its echo as late as 1884 from Mr. Professor Giraud-Teulon of Geneva. In 1874 (Origines de la Famille) this same gentleman was still groping helplessly in the maze of the McLennanite exogamy, from which Morgan had to come and rescue him!

Of the other advances which primitive anthropology owes to Morgan, I do not need to speak here; they are sufficiently discussed in the course of this study. The fourteen years which have elapsed since the publication of his chief work have greatly enriched the material available for the study of the history of primitive human societies. The anthropologists, travelers and primitive historians by profession have now been joined by the comparative jurists, who have contributed either new material or new points of view. As a result, some of Morgan’s minor hypotheses have been shaken or even disproved. But not one of the great leading ideas of his work has been ousted by this new material. The order which he introduced into primitive history still holds in its main lines today. It is, in fact, winning recognition to the same degree in which Morgan’s responsibility for the great advance is carefully concealed. …

IX. Barbarism and Civilization


We have now traced the dissolution of the gentile constitution in the three great instances of the Greeks, the Romans, and the Germans. In conclusion, let us examine the general economic conditions which already undermined the gentile organization of society at the upper stage of barbarism and with the coming of civilization overthrew it completely. Here we shall need Marx’s Capital as much as Morgan’s book.

Arising in the middle stage of savagery, further developed during its upper stage, the gens reaches its most flourishing period, so far as our sources enable us to judge, during the lower stage of barbarism. We begin therefore with this stage.

Here – the American Indians must serve as our example – we find the gentile constitution fully formed. The tribe is now grouped in several gentes, generally two. With the increase in population, each of these original gentes splits up into several daughter gentes, their mother gens now appearing as the phratry. The tribe itself breaks up into several tribes, in each of which we find again, for the most part, the old gentes. The related tribes, at least in some cases, are united in a confederacy. This simple organization suffices completely for the social conditions out of which it sprang. It is nothing more than the grouping natural to those conditions, and it is capable of settling all conflicts that can arise within a society so organized. War settles external conflicts; it may end with the annihilation of the tribe, but never with its subjugation. It is the greatness, but also the limitation, of the gentile constitution that it has no place for ruler and ruled. Within the tribe there is as yet no difference between rights and duties; the question whether participation in public affairs, in blood revenge or atonement, is a right or a duty, does not exist for the Indian; it would seem to him just as absurd as the question whether it was a right or a duty to sleep, eat, or hunt. A division of the tribe or of the gens into different classes was equally impossible. And that brings us to the examination of the economic basis of these conditions.

The population is extremely sparse; it is dense only at the tribe’s place of settlement, around which lie in a wide circle first the hunting grounds and then the protective belt of neutral forest, which separates the tribe from others. The division of labor is purely primitive, between the sexes only. The man fights in the wars, goes hunting and fishing, procures the raw materials of food and the tools necessary for doing so. The woman looks after the house and the preparation of food and clothing, cooks, weaves, sews. They are each master in their own sphere: the man in the forest, the woman in the house. Each is owner of the instruments which he or she makes and uses: the man of the weapons, the hunting and fishing implements, the woman of the household gear. The housekeeping is communal among several and often many families. [1] What is made and used in common is common property – the house, the garden, the long-boat. Here therefore, and here alone, there still exists in actual fact that “property created by the owner’s labor” which in civilized society is an ideal fiction of the jurists and economists, the last lying legal pretense by which modern capitalist property still bolsters itself up.

But humanity did not everywhere remain at this stage. In Asia they found animals which could be tamed and, when once tamed, bred. The wild buffalo-cow had to be hunted; the tame buffalo-cow gave a calf yearly and milk as well. A number of the most advanced tribes – the Aryans, Semites, perhaps already also the Turanians – now made their chief work first the taming of cattle, later their breeding and tending only. Pastoral tribes separated themselves from the mass of the rest of the barbarians: the first great social division of labor. The pastoral tribes produced not only more necessities of life than the other barbarians, but different ones. They possessed the advantage over them of having not only milk, milk products and greater supplies of meat, but also skins, wool, goat-hair, and spun and woven fabrics, which became more common as the amount of raw material increased. Thus for the first time regular exchange became possible. At the earlier stages only occasional exchanges can take place; particular skill in the making of weapons and tools may lead to a temporary division of labor. Thus in many places undoubted remains of workshops for the making of stone tools have been found, dating from the later Stone Age. The artists who here perfected their skill probably worked for the whole community, as each special handicraftsman still does in the gentile communities in India. In no case could exchange arise at this stage except within the tribe itself, and then only as an exceptional event. But now, with the differentiation of pastoral tribes, we find all the conditions ripe for exchange between branches of different tribes and its development into a regular established institution. Originally tribes exchanged with tribe through the respective chiefs of the gentes; but as the herds began to pass into private ownership, exchange between individuals became more common, and, finally, the only form. Now the chief article which the pastoral tribes exchanged with their neighbors was cattle; cattle became the commodity by which all other commodities were valued and which was everywhere willingly taken in exchange for them – in short, cattle acquired a money function and already at this stage did the work of money. With such necessity and speed, even at the very beginning of commodity exchange, did the need for a money commodity develop.

Horticulture, probably unknown to Asiatic barbarians of the lower stage, was being practiced by them in the middle stage at the latest, as the forerunner of agriculture. In the climate of the Turanian plateau, pastoral life is impossible without supplies of fodder for the long and severe winter. Here, therefore, it was essential that land should be put under grass and corn cultivated. The same is true of the steppes north of the Black Sea. But when once corn had been grown for the cattle, it also soon became food for men. The cultivated land still remained tribal property; at first it was allotted to the gens, later by the gens to the household communities and finally to individuals for use. The users may have had certain rights of possession, but nothing more.

Of the industrial achievements of this stage, two are particularly important. The first is the loom, the second the smelting of metal ores and the working of metals. Copper and tin and their alloy, bronze, were by far the most important. Bronze provided serviceable tools and weapons, though it could not displace stone tools; only iron could do that, and the method of obtaining iron was not yet understood. Gold and silver were beginning to be used for ornament and decoration, and must already have acquired a high value as compared with copper and bronze.

The increase of production in all branches – cattle-raising, agriculture, domestic handicrafts – gave human labor-power the capacity to produce a larger product than was necessary for its maintenance. At the same time it increased the daily amount of work to be done by each member of the gens, household community or single family. It was now desirable to bring in new labor forces. War provided them; prisoners of war were turned into slaves. With its increase of the productivity of labor, and therefore of wealth, and its extension of the field of production, the first great social division of labor was bound, in the general historical conditions prevailing, to bring slavery in its train. From the first great social division of labor arose the first great cleavage of society into two classes: masters and slaves, exploiters and exploited.

As to how and when the herds passed out of the common possession of the tribe or the gens into the ownership of individual heads of families, we know nothing at present. But in the main it must have occurred during this stage. With the herds and the other new riches, a revolution came over the family. To procure the necessities of life had always been the business of the man; he produced and owned the means of doing so. The herds were the new means of producing these necessities; the taming of the animals in the first instance and their later tending were the man’s work. To him, therefore, belonged the cattle, and to him the commodities and the slaves received in exchange for cattle. All the surplus which the acquisition of the necessities of life now yielded fell to the man; the woman shared in its enjoyment, but had no part in its ownership. The “savage” warrior and hunter had been content to take second place in the house, after the woman; the “gentler” shepherd, in the arrogance of his wealth, pushed himself forward into the first place and the woman down into the second. And she could not complain. The division of labor within the family had regulated the division of property between the man and the woman. That division of labor had remained the same; and yet it now turned the previous domestic relation upside down, simply because the division of labor outside the family had changed. The same cause which had ensured to the woman her previous supremacy in the house – that her activity was confined to domestic labor – this same cause now ensured the man’s supremacy in the house: the domestic labor of the woman no longer counted beside the acquisition of the necessities of life by the man; the latter was everything, the former an unimportant extra. We can already see from this that to emancipate woman and make her the equal of the man is and remains an impossibility so long as the woman is shut out from social productive labor and restricted to private domestic labor. The emancipation of woman will only be possible when woman can take part in production on a large, social scale, and domestic work no longer claims anything but an insignificant amount of her time. And only now has that become possible through modern large-scale industry, which does not merely permit of the employment of female labor over a wide range, but positively demands it, while it also tends towards ending private domestic labor by changing it more and more into a public industry.

The man now being actually supreme in the house, the last barrier to his absolute supremacy had fallen. This autocracy was confirmed and perpetuated by the overthrow of mother-right, the introduction of father-right, and the gradual transition of the pairing marriage into monogamy. But this tore a breach in the old gentile order; the single family became a power, and its rise was a menace to the gens.

The next step leads us to the upper stage of barbarism, the period when all civilized peoples have their Heroic Age: the age of the iron sword, but also of the iron plowshare and ax. Iron was now at the service of man, the last and most important of all the raw materials which played a historically revolutionary role – until the potato. Iron brought the tillage of large areas, the clearing of wide tracts of virgin forest; iron gave to the handicraftsman tools so hard and sharp that no stone, no other known metal could resist them. All this came gradually; the first iron was often even softer than bronze. Hence stone weapons only disappeared slowly; not merely in the Hildebrandslied, but even as late as Hastings in 1066, [the final battle in the Norman Conquest of England] stone axes were still used for fighting. But progress could not now be stopped; it went forward with fewer checks and greater speed. The town, with its houses of stone or brick, encircled by stone walls, towers and ramparts, became the central seat of the tribe or the confederacy of tribes – an enormous architectural advance, but also a sign of growing danger and need for protection. Wealth increased rapidly, but as the wealth of individuals. The products of weaving, metal-work and the other handicrafts, which were becoming more and more differentiated, displayed growing variety and skill. In addition to corn, leguminous plants and fruit, agriculture now provided wine and oil, the preparation of which had been learned. Such manifold activities were no longer within the scope of one and the same individual; the second great division of labor took place: handicraft separated from agriculture. The continuous increase of production and simultaneously of the productivity of labor heightened the value of human labor-power. Slavery, which during the preceding period was still in its beginnings and sporadic, now becomes an essential constituent part of the social system; slaves no longer merely help with production – they are driven by dozens to work in the fields and the workshops. With the splitting up of production into the two great main branches, agriculture and handicrafts, arises production directly for exchange, commodity production; with it came commerce, not only in the interior and on the tribal boundaries, but also already overseas. All this, however, was still very undeveloped; the precious metals were beginning to be the predominant and general money commodity, but still uncoined, exchanging simply by their naked weight.

The distinction of rich and poor appears beside that of freemen and slaves – with the new division of labor, a new cleavage of society into classes. The inequalities of property among the individual heads of families break up the old communal household communities wherever they had still managed to survive, and with them the common cultivation of the soil by and for these communities. The cultivated land is allotted for use to single families, at first temporarily, later permanently. The transition to full private property is gradually accomplished, parallel with the transition of the pairing marriage into monogamy. The single family is becoming the economic unit of society.

The denser population necessitates closer consolidation both for internal and external action. The confederacy of related tribes becomes everywhere a necessity, and soon also their fusion, involving the fusion of the separate tribal territories into one territory of the nation. The military leader of the people, res, basileus, thiudans – becomes an indispensable, permanent official. The assembly of the people takes form, wherever it did not already exist. Military leader, council, assembly of the people are the organs of gentile society developed into military democracy – military, since war and organization for war have now become regular functions of national life. Their neighbors’ wealth excites the greed of peoples who already see in the acquisition of wealth one of the main aims of life. They are barbarians: they think it more easy and in fact more honorable to get riches by pillage than by work. War, formerly waged only in revenge for injuries or to extend territory that had grown too small, is now waged simply for plunder and becomes a regular industry. Not without reason the bristling battlements stand menacingly about the new fortified towns; in the moat at their foot yawns the grave of the gentile constitution, and already they rear their towers into civilization. Similarly in the interior. The wars of plunder increase the power of the supreme military leader and the subordinate commanders; the customary election of their successors from the same families is gradually transformed, especially after the introduction of father-right, into a right of hereditary succession, first tolerated, then claimed, finally usurped; the foundation of the hereditary monarchy and the hereditary nobility is laid. Thus the organs of the gentile constitution gradually tear themselves loose from their roots in the people, in gens, phratry, tribe, and the whole gentile constitution changes into its opposite: from an organization of tribes for the free ordering of their own affairs it becomes an organization for the plundering and oppression of their neighbors; and correspondingly its organs change from instruments of the will of the people into independent organs for the domination and oppression of the people. That, however, would never have been possible if the greed for riches had not split the members of the gens into rich and poor, if “the property differences within one and the same gens had not transformed its unity of interest into antagonism between its members” (Marx), if the extension of slavery had not already begun to make working for a living seem fit only for slaves and more dishonorable than pillage.


We have now reached the threshold of civilization. Civilization opens with a new advance in the division of labor. At the lowest stage of barbarism men produced only directly for their own needs; any acts of exchange were isolated occurrences, the object of exchange merely some fortuitous surplus. In the middle stage of barbarism we already find among the pastoral peoples a possession in the form of cattle which, once the herd has attained a certain size, regularly produces a surplus over and above the tribe’s own requirements, leading to a division of labor between pastoral peoples and backward tribes without herds, and hence to the existence of two different levels of production side by side with one another and the conditions necessary for regular exchange. The upper stage of barbarism brings us the further division of labor between agriculture and handicrafts, hence the production of a continually increasing portion of the products of labor directly for exchange, so that exchange between individual producers assumes the importance of a vital social function. Civilization consolidates and intensifies all these existing divisions of labor, particularly by sharpening the opposition between town and country (the town may economically dominate the country, as in antiquity, or the country the town, as in the middle ages), and it adds a third division of labor, peculiar to itself and of decisive importance: it creates a class which no longer concerns itself with production, but only with the exchange of the products–the merchants. Hitherto whenever classes had begun to form, it had always been exclusively in the field of production; the persons engaged in production were separated into those who directed and those who executed, or else into large-scale and small-scale producers. Now for the first time a class appears which, without in any way participating in production, captures the direction of production as a whole and economically subjugates the producers; which makes itself into an indispensable middleman between any two producers and exploits them both. Under the pretext that they save the producers the trouble and risk of exchange, extend the sale of their products to distant markets and are therefore the most useful class of the population, a class of parasites comes into being, “genuine social ichneumons,” who, as a reward for their actually very insignificant services, skim all the cream off production at home and abroad, rapidly amass enormous wealth and correspondingly social influence, and for that reason receive under civilization ever higher honors and ever greater control of production, until at last they also bring forth a product of their own – the periodical trade crises.

At our stage of development, however, the young merchants had not even begun to dream of the great destiny awaiting them. But they were growing and making themselves indispensable, which was quite sufficient. And with the formation of the merchant class came also the development of metallic money, the minted coin, a new instrument for the domination of the non-producer over the producer and his production. The commodity of commodities had been discovered, that which holds all other commodities hidden in itself, the magic power which can change at will into everything desirable and desired. The man who had it ruled the world of production–and who had more of it than anybody else? The merchant. The worship of money was safe in his hands. He took good care to make it clear that, in face of money, all commodities, and hence all producers of commodities, must prostrate themselves in adoration in the dust. He proved practically that all other forms of wealth fade into mere semblance beside this incarnation of wealth as such. Never again has the power of money shown itself in such primitive brutality and violence as during these days of its youth. After commodities had begun to sell for money, loans and advances in money came also, and with them interest and usury. No legislation of later times so utterly and ruthlessly delivers over the debtor to the usurious creditor as the legislation of ancient Athens and ancient Rome–and in both cities it arose spontaneously, as customary law, without any compulsion other than the economic.

Alongside wealth in commodities and slaves, alongside wealth in money, there now appeared wealth in land also. The individuals’ rights of possession in the pieces of land originally allotted to them by gens or tribe had now become so established that the land was their hereditary property. Recently they had striven above all to secure their freedom against the rights of the gentile community over these lands, since these rights had become for them a fetter. They got rid of the fetter – but soon afterwards of their new landed property also. Full, free ownership of the land meant not only power, uncurtailed and unlimited, to possess the land; it meant also the power to alienate it. As long as the land belonged to the gens, no such power could exist. But when the new landed proprietor shook off once and for all the fetters laid upon him by the prior right of gens and tribe, he also cut the ties which had hitherto inseparably attached him to the land. Money, invented at the same time as private property in land, showed him what that meant. Land could now become a commodity; it could be sold and pledged. Scarcely had private property in land been introduced than the mortgage was already invented (see Athens). As hetaerism and prostitution dog the heels of monogamy, so from now onwards mortgage dogs the heels of private land ownership. You asked for full, free alienable ownership of the land and now you have got it – “tu l’as voulu, Georges Dandin.” It’s your fault, Georges Dandin, from Molière’s play.

With trade expansion, money and usury, private property in land and mortgages, the concentration and centralization of wealth in the hands of a small class rapidly advanced, accompanied by an increasing impoverishment of the masses and an increasing mass of impoverishment. The new aristocracy of wealth, in so far as it had not been identical from the outset with the old hereditary aristocracy, pushed it permanently into the background (in Athens, in Rome, among the Germans). And simultaneous with this division of the citizens into classes according to wealth there was an enormous increase, particularly in Greece, in the number of slaves, [2]whose forced labor was the foundation on which the superstructure of the entire society was reared.

Let us now see what had become of the gentile constitution in this social upheaval. Confronted by the new forces in whose growth it had had no share, the gentile constitution was helpless. The necessary condition for its existence was that the members of a gens or at least of a tribe were settled together in the same territory and were its sole inhabitants. That had long ceased to be the case. Every territory now had a heterogeneous population belonging to the most varied gentes and tribes; everywhere slaves, protected persons and aliens lived side by side with citizens. The settled conditions of life which had only been achieved towards the end of the middle stage of barbarism were broken up by the repeated shifting and changing of residence under the pressure of trade, alteration of occupation and changes in the ownership of the land. The members of the gentile bodies could no longer meet to look after their common concerns; only unimportant matters, like the religious festivals, were still perfunctorily attended to. In addition to the needs and interests with which the gentile bodies were intended and fitted to deal, the upheaval in productive relations and the resulting change in the social structure had given rise to new needs and interests, which were not only alien to the old gentile order, but ran directly counter to it at every point. The interests of the groups of handicraftsmen which had arisen with the division of labor, the special needs of the town as opposed to the country, called for new organs. But each of these groups was composed of people of the most diverse gentes, phratries, and tribes, and even included aliens. Such organs had therefore to be formed outside the gentile constitution, alongside of it, and hence in opposition to it. And this conflict of interests was at work within every gentile body, appearing in its most extreme form in the association of rich and poor, usurers and debtors, in the same gens and the same tribe. Further, there was the new mass of population outside the gentile bodies, which, as in Rome, was able to become a power in the land and at the same time was too numerous to be gradually absorbed into the kinship groups and tribes. In relation to this mass, the gentile bodies stood opposed as closed, privileged corporations; the primitive natural democracy had changed into a malign aristocracy. Lastly, the gentile constitution had grown out of a society which knew no internal contradictions, and it was only adapted to such a society. It possessed no means of coercion except public opinion. But here was a society which by all its economic conditions of life had been forced to split itself into freemen and slaves, into the exploiting rich and the exploited poor; a society which not only could never again reconcile these contradictions, but was compelled always to intensify them. Such a society could only exist either in the continuous open fight of these classes against one another, or else under the rule of a third power, which, apparently standing above the warring classes, suppressed their open conflict and allowed the class struggle to be fought out at most in the economic field, in so-called legal form. The gentile constitution was finished. It had been shattered by the division of labor and its result, the cleavage of society into classes. It was replaced by the state.


Marcus Tullius Cicero
Marcus Tullius Cicero

The three main forms in which the state arises on the ruins of the gentile constitution have been examined in detail above. Athens provides the purest, classic form; here the state springs directly and mainly out of the class oppositions which develop within gentile society itself. In Rome, gentile society becomes a closed aristocracy in the midst of the numerous plebs who stand outside it, and have duties but no rights; the victory of plebs breaks up the old constitution based on kinship, and erects on its ruins the state, into which both the gentile aristocracy and the plebs are soon completely absorbed. Lastly, in the case of the German conquerors of the Roman Empire, the state springs directly out of the conquest of large foreign territories, which the gentile constitution provides no means of governing. But because this conquest involves neither a serious struggle with the original population nor a more advanced division of labor; because conquerors and conquered are almost on the same level of economic development, and the economic basis of society remains therefore as before–for these reasons the gentile constitution is able to survive for many centuries in the altered, territorial form of the mark constitution and even for a time to rejuvenate itself in a feebler shape in the later noble and patrician families, and indeed in peasant families, as in Ditmarschen. [3]

The state is therefore by no means a power imposed on society from without; just as little is it “the reality of the moral idea,” “the image and the reality of reason,” as Hegel maintains. Rather, it is a product of society at a particular stage of development; it is the admission that this society has involved itself in insoluble self-contradiction and is cleft into irreconcilable antagonisms which it is powerless to exorcise. But in order that these antagonisms, classes with conflicting economic interests, shall not consume themselves and society in fruitless struggle, a power, apparently standing above society, has become necessary to moderate the conflict and keep it within the bounds of “order”; and this power, arisen out of society, but placing itself above it and increasingly alienating itself from it, is the state.

In contrast to the old gentile organization, the state is distinguished firstly by the grouping of its members on a territorial basis. The old gentile bodies, formed and held together by ties of blood, had, as we have seen, become inadequate largely because they presupposed that the gentile members were bound to one particular locality, whereas this had long ago ceased to be the case. The territory was still there, but the people had become mobile. The territorial division was therefore taken as the starting point and the system introduced by which citizens exercised their public rights and duties where they took up residence, without regard to gens or tribe. This organization of the citizens of the state according to domicile is common to all states. To us, therefore, this organization seems natural; but, as we have seen, hard and protracted struggles were necessary before it was able in Athens and Rome to displace the old organization founded on kinship.

The second distinguishing characteristic is the institution of a public force which is no longer immediately identical with the people’s own organization of themselves as an armed power. This special public force is needed because a self-acting armed organization of the people has become impossible since their cleavage into classes. The slaves also belong to the population: as against the 365,000 slaves, the 90,000 Athenian citizens constitute only a privileged class. The people’s army of the Athenian democracy confronted the slaves as an aristocratic public force, and kept them in check; but to keep the citizens in check as well, a police-force was needed, as described above. This public force exists in every state; it consists not merely of armed men, but also of material appendages, prisons and coercive institutions of all kinds, of which gentile society knew nothing. It may be very insignificant, practically negligible, in societies with still undeveloped class antagonisms and living in remote areas, as at times and in places in the United States of America. But it becomes stronger in proportion as the class antagonisms within the state become sharper and as adjoining states grow larger and more populous. It is enough to look at Europe today, where class struggle and rivalry in conquest have brought the public power to a pitch that it threatens to devour the whole of society and even the state itself.

In order to maintain this public power, contributions from the state citizens are necessary – taxes. These were completely unknown to gentile society. We know more than enough about them today. With advancing civilization, even taxes are not sufficient; the state draws drafts on the future, contracts loans, state debts. Our old Europe can tell a tale about these, too.

In possession of the public power and the right of taxation, the officials now present themselves as organs of society standing above society. The free, willing respect accorded to the organs of the gentile constitution is not enough for them, even if they could have it. Representatives of a power which estranges them from society, they have to be given prestige by means of special decrees, which invest them with a peculiar sanctity and inviolability. The lowest police officer of the civilized state has more “authority” than all the organs of gentile society put together; but the mightiest prince and the greatest statesman or general of civilization might envy the humblest of the gentile chiefs the unforced and unquestioned respect accorded to him. For the one stands in the midst of society; the other is forced to pose as something outside and above it.

As the state arose from the need to keep class antagonisms in check, but also arose in the thick of the fight between the classes, it is normally the state of the most powerful, economically ruling class, which by its means becomes also the politically ruling class, and so acquires new means of holding down and exploiting the oppressed class. The ancient state was, above all, the state of the slave-owners for holding down the slaves, just as the feudal state was the organ of the nobility for holding down the peasant serfs and bondsmen, and the modern representative state is the instrument for exploiting wage-labor by capital. Exceptional periods, however, occur when the warring classes are so nearly equal in forces that the state power, as apparent mediator, acquires for the moment a certain independence in relation to both. This applies to the absolute monarchy of the seventeenth and eighteenth centuries, which balances the nobility and the bourgeoisie against one another; and to the Bonapartism of the First and particularly of the Second French Empire, which played off the proletariat against the bourgeoisie and the bourgeoisie against the proletariat. The latest achievement in this line, in which ruler and ruled look equally comic, is the new German Empire of the Bismarckian nation; here the capitalists and the workers are balanced against one another and both of them fleeced for the benefit of the decayed Prussian cabbage Junkers. [German:Krautjunker, translated as ‘country squire’, but with pejorative overtones.]

Further, in most historical states the rights conceded to citizens are graded on a property basis, whereby it is directly admitted that the state is an organization for the protection of the possessing class against the non-possessing class. This is already the case in the Athenian and Roman property classes. Similarly in the medieval feudal state, in which the extent of political power was determined by the extent of landownership. Similarly, also, in the electoral qualifications in modern parliamentary states. This political recognition of property differences is, however, by no means essential. On the contrary, it marks a low stage in the development of the state. The highest form of the state, the democratic republic, which in our modern social conditions becomes more and more an unavoidable necessity and is the form of state in which alone the last decisive battle between proletariat and bourgeoisie can be fought out – the democratic republic no longer officially recognizes differences of property. Wealth here employs its power indirectly, but all the more surely. It does this in two ways: by plain corruption of officials, of which America is the classic example, and by an alliance between the government and the stock exchange, which is effected all the more easily the higher the state debt mounts and the more the joint-stock companies concentrate in their hands not only transport but also production itself, and themselves have their own center in the stock exchange.

"New York Stock Exchange 1882" by Hughson Hawley
“New York Stock Exchange 1882” by Hughson Hawley

In addition to America, the latest French republic illustrates this strikingly, and honest little Switzerland has also given a creditable performance in this field. But that a democratic republic is not essential to this brotherly bond between government and stock exchange is proved not only by England, but also by the new German Empire, where it is difficult to say who scored most by the introduction of universal suffrage, Bismarck or the Bleichroder bank. And lastly the possessing class rules directly by means of universal suffrage. As long as the oppressed class – in our case, therefore, the proletariat – is not yet ripe for its self-liberation, so long will it, in its majority, recognize the existing order of society as the only possible one and remain politically the tall of the capitalist class, its extreme left wing. But in the measure in which it matures towards its self-emancipation, in the same measure it constitutes itself as its own party and votes for its own representatives, not those of the capitalists. Universal suffrage is thus the gauge of the maturity of the working class. It cannot and never will be anything more in the modern state; but that is enough. On the day when the thermometer of universal suffrage shows boiling-point among the workers, they as well as the capitalists will know where they stand.

The state, therefore, has not existed from all eternity. There have been societies which have managed without it, which had no notion of the state or state power. At a definite stage of economic development, which necessarily involved the cleavage of society into classes, the state became a necessity because of this cleavage. We are now rapidly approaching a stage in the development of production at which the existence of these classes has not only ceased to be a necessity, but becomes a positive hindrance to production. They will fall as inevitably as they once arose. The state inevitably falls with them. The society which organizes production anew on the basis of free and equal association of the producers will put the whole state machinery where it will then belong–into the museum of antiquities, next to the spinning wheel and the bronze ax.


Civilization is, therefore, according to the above analysis, the stage of development in society at which the division of labor, the exchange between individuals arising from it, and the commodity production which combines them both, come to their full growth and revolutionizes the whole of previous society.

At all earlier stages of society production was essentially collective, just as consumption proceeded by direct distribution of the products within larger or smaller communistic communities. This collective production was very limited; but inherent in it was the producers’ control over their process of production and their product. They knew what became of their product: they consumed it; it did not leave their hands. And so long as production remains on this basis, it cannot grow above the heads of the producers nor raise up incorporeal alien powers against them, as in civilization is always and inevitably the case.

But the division of labor slowly insinuates itself into this process of production. It undermines the collectivity of production and appropriation, elevates appropriation by individuals into the general rule, and thus creates exchange between individuals – how it does so, we have examined above. Gradually commodity production becomes the dominating form.

With commodity production, production no longer for use by the producers but for exchange, the products necessarily change hands. In exchanging his product, the producer surrenders it; he no longer knows what becomes of it. When money, and with money the merchant, steps in as intermediary between the producers, the process of exchange becomes still more complicated, the final fate of the products still more uncertain. The merchants are numerous, and none of them knows what the other is doing. The commodities already pass not only from hand to hand; they also pass from market to market; the producers have lost control over the total production within their own spheres, and the merchants have not gained it. Products and production become subjects of chance.

CC BY by peggycadigan
CC BY by peggycadigan

But chance is only the one pole of a relation whose other pole is named “necessity.” In the world of nature, where chance also seems to rule, we have long since demonstrated in each separate field the inner necessity and law asserting itself in this chance. But what is true of the natural world is true also of society. The more a social activity, a series of social processes, becomes too powerful for men’s conscious control and grows above their heads, and the more it appears a matter of pure chance, then all the more surely within this chance the laws peculiar to it and inherent in it assert themselves as if by natural necessity. Such laws also govern the chances of commodity production and exchange. To the individuals producing or exchanging, they appear as alien, at first often unrecognized, powers, whose nature Must first be laboriously investigated and established. These economic laws of commodity production are modified with the various stages of this form of production; but in general the whole period of civilization is dominated by them. And still to this day the product rules the producer; still to this day the total production of society is regulated, not by a jointly devised plan, but by blind laws, which manifest themselves with elemental violence, in the final instance in the storms of the periodical trade crises.

We saw above how at a fairly early stage in the development of production, human labor-power obtains the capacity of producing a considerably greater product than is required for the maintenance of the producers, and how this stage of development was in the main the same as that in which division of labor and exchange between individuals arise. It was not long then before the great “truth” was discovered that man also can be a commodity; that human energy can be exchanged and put to use by making a man into a slave. Hardly had men begun to exchange than already they themselves were being exchanged. The active became the passive, whether the men liked it or not.

With slavery, which attained its fullest development under civilization, came the first great cleavage of society into an exploiting and an exploited class. This cleavage persisted during the whole civilized period. Slavery is the first form of exploitation, the form peculiar to the ancient world; it is succeeded by serfdom in the middle ages, and wage-labor in the more recent period. These are the three great forms of servitude, characteristic of the three great epochs of civilization; open, and in recent times disguised, slavery always accompanies them.

The stage of commodity production with which civilization begins is distinguished economically by the introduction of (1) metal money, and with it money capital, interest and usury; (2) merchants, as the class of intermediaries between the producers; (3) private ownership of land, and the mortgage system; (4) slave labor as the dominant form of production The form of family corresponding to civilization and coming to definite supremacy with it is monogamy, the domination of the man over the woman, and the single family as the economic unit of society. The central link in civilized society is the state, which in all typical periods is without exception the state of the ruling class, and in all cases continues to be essentially a machine for holding down the oppressed, exploited class. Also characteristic of civilization is the establishment of a permanent opposition between town and country as basis of the whole social division of labor; and, further, the introduction of wills, whereby the owner of property is still able to dispose over it even when he is dead. This institution, which is a direct affront to the old gentile constitution, was unknown in Athens until the time of Solon; in Rome it was introduced early, though we do not know the date; [4] among the Germans it was the clerics who introduced it, in order that there might be nothing to stop the pious German from leaving his legacy to the Church.

With this as its basic constitution, civilization achieved things of which gentile society was not even remotely capable. But it achieved them by setting in motion the lowest instincts and passions in man and developing them at the expense of all his other abilities. From its first day to this, sheer greed was the driving spirit of civilization; wealth and again wealth and once more wealth, wealth, not of society, but of the single scurvy individual–here was its one and final aim. If at the same time the progressive development of science and a repeated flowering of supreme art dropped into its lap, it was only because without them modern wealth could not have completely realized its achievements.

Since civilization is founded on the exploitation of one class by another class, its whole development proceeds in a constant contradiction. Every step forward in production is at the same time a step backwards in the position of the oppressed class, that is, of the great majority. Whatever benefits some necessarily injures the others; every fresh emancipation of one class is necessarily a new oppression for another class. The most striking proof of this is provided by the introduction of machinery, the effects of which are now known to the whole world. And if among the barbarians, as we saw, the distinction between rights and duties could hardly be drawn, civilization makes the difference and antagonism between them clear even to the dullest intelligence by giving one class practically all the rights and the other class practically all the duties.

But that should not be: what is good for the ruling class must also be good for the whole of society, with which the ruling-class identifies itself. Therefore the more civilization advances, the more it is compelled to cover the evils it necessarily creates with the cloak of love and charity, to palliate them or to deny them–in short, to introduce a conventional hypocrisy which was unknown to earlier forms of society and even to the first stages of civilization, and which culminates in the pronouncement: the exploitation of the oppressed class is carried on by the exploiting class simply and solely in the interests of the exploited class itself; and if the exploited class cannot see it and even grows rebellious, that is the basest ingratitude to its benefactors, the exploiters. [5]

And now, in conclusion, Morgan’s judgment of civilization:

Since the advent of civilization, the outgrowth of property has been so immense, its forms so diversified, its uses so expanding and its management so intelligent in the interests of its owners, that it has become, on the part of the people, an unmanageable power. The human mind stands bewildered in the presence of its own creation. The time will come, nevertheless, when human intelligence will rise to the mastery over property, and define the relations of the state to the property it protects, as well as the obligations and the limits of the rights of its owners. The interests of society are paramount to individual interests, and the two must be brought into just and harmonious relations. A mere property career is not the final destiny of mankind, if progress is to be the law of the future as it has been of the past. The time which has passed away since civilization began is but a fragment of the past duration of man’s existence; and but a fragment of the ages yet to come. The dissolution of society bids fair to become the termination of a career of which property is the end and aim; because such a career contains the elements of self-destruction. Democracy in government, brotherhood in society, equality in rights and privileges, and universal education, foreshadow the next higher plane of society to which experience, intelligence and knowledge are steadily tending. It will be a revival, in a higher form, of the liberty, equality and fraternity of the ancient gentes.”  Friederich Engels, Origins of the Family, Private Property, & the State, Preface to the Fourth Edition, and Chapter Nine, “Barbarism & Civilization:”