Chapter III: The Unique One

Pre-Christian and Christian times pursue opposite goals; the former wants to idealize the real, the latter to realize the ideal; the former seeks the "holy spirit," the latter the "glorified body." Hence the former closes with insensitiveness to the real, with "contempt for the world"; the latter will end with the casting off of the ideal, with "contempt for the spirit."

The opposition of the real and the ideal is an irreconcilable one, and the one can never become the other: if the ideal became the real, it would no longer be the ideal; and, if the real became the ideal, the ideal alone would be, but not at all the real. The opposition of the two is not to be vanquished otherwise than if _some one_ annihilates both. Only in this "some one," the third party, does the opposition find its end; otherwise idea and reality will ever fail to coincide. The idea cannot be so realized as to remain idea, but is realized only when it dies as idea; and it is the same with the real.

But now we have before us in the ancients adherents of the idea, in the moderns adherents of reality. Neither can get clear of the opposition, and both pine only, the one party for the spirit, and, when this craving of the ancient world seemed to be satisfied and this spirit to have come, the others immediately for the secularization of this spirit again, which must forever remain a "pious wish."

The pious wish of the ancients was _sanctity_, the pious wish of the moderns is _corporeity_. But, as antiquity had to go down if its longing was to be satisfied (for it consisted only in the longing), so too corporeity can never be attained within the ring of Christianness. As the trait of sanctification or purification goes through the old world (the washings, etc.), so that of incorporation goes through the Christian world: God plunges down into this world, becomes flesh, and wants to redeem it, _i. e._ fill it with himself; but, since he is "the idea" or "the spirit," people (_e. g._ Hegel) in the end introduce the idea into everything, into the world, and prove "that the idea is, that reason is, in everything." "Man" corresponds in the culture of to-day to what the heathen Stoics set up as "the wise man"; the latter, like the former, a--_fleshless_ being. The unreal "wise man," this bodiless "holy one" of the Stoics, became a real person, a bodily "Holy One," in God _made flesh_; the unreal "man," the bodiless ego, will become real in the _corporeal ego_, in me.

There winds its way through Christianity the question about the "existence of God," which, taken up ever and ever again, gives testimony that the craving for existence, corporeity, personality, reality, was incessantly busying the heart because it never found a satisfying solution. At last the question about the existence of God fell, but only to rise up again in the proposition that the "divine" had existence (Feuerbach). But this too has no existence, and neither will the last refuge, that the "purely human" is realizable, afford shelter much longer. No idea has existence, for none is capable of corporeity. The scholastic contention of realism and nominalism has the same content; in short, this spins itself out through all Christian history, and cannot end _in_ it.

The world of Christians is working at _realizing ideas_ in the individual relations of life, the institutions and laws of the Church and the State; but they make resistance, and always keep back something unembodied (unrealizable). Nevertheless this embodiment is restlessly rushed after, no matter in what degree _corporeity_ constantly fails to result.

For realities matter little to the realizer, but it matters everything that they be realizations of the idea. Hence he is ever examining anew whether the realized does in truth have the idea, its kernel, dwelling in it; and in testing the real he at the same time tests the idea, whether it is realizable as he thinks it, or is only thought by him incorrectly, and for that reason unfeasibly.

The Christian is no longer to care for family, State, etc., as _existences_; Christians are not to sacrifice themselves for these "divine things" like the ancients, but these are only to be utilized to make the _spirit alive_ in them. The _real_ family has become indifferent, and there is to arise out of it an _ideal_ one which would then be the "truly real," a sacred family, blessed by God, or, according to the liberal way of thinking, a "rational" family. With the ancients family, State, fatherland, etc., is divine as a thing _extant_; with the moderns it is still awaiting divinity, as extant it is only sinful, earthly, and has still to be "redeemed," _i. e._ to become truly real. This has the following meaning: The family, etc., is not the extant and real, but the divine, the idea, is extant and real; whether _this_ family will make itself real by taking up the truly real, the idea, is still unsettled. It is not the individual's task to serve the family as the divine, but, reversely, to serve the divine and to bring to it the still undivine family, _i. e._ to subject everything in the idea's name, to set up the idea's banner everywhere, to bring the idea to real efficacy.

But, since the concern of Christianity, as of antiquity, is for the _divine_, they always come out at this again on their opposite ways. At the end of heathenism the divine becomes the _extramundane_, at the end of Christianity the _intramundane_. Antiquity does not succeed in putting it entirely outside the world, and, when Christianity accomplishes this task, the divine instantly longs to get back into the world and wants to "redeem" the world. But within Christianity it does not and cannot come to this, that the divine as _intramundane_ should really become the _mundane itself_: there is enough left that does and must maintain itself unpenetrated as the "bad," irrational, accidental, "egoistic," the "mundane" in the bad sense. Christianity begins with God's becoming man, and carries on its work of conversion and redemption through all time in order to prepare for God a reception in all men and in everything human, and to penetrate everything with the spirit: it sticks to preparing a place for the "spirit."

When the accent was at last laid on Man or mankind, it was again the idea that they "_pronounced eternal_." "Man does not die!" They thought they had now found the reality of the idea: _Man_ is the I of history, of the world's history; it is he, this _ideal_, that really develops, _i. e._ _realizes_, himself. He is the really real and corporeal one, for history is his body, in which individuals are only members. Christ is the I of the world's history, even of the pre-Christian; in modern apprehension it is man, the figure of Christ has developed into the _figure of man_: man as such, man absolutely, is the "central point" of history. In "man" the imaginary beginning returns again; for "man" is as imaginary as Christ is. "Man," as the I of the world's history, closes the cycle of Christian apprehensions.

Christianity's magic circle would be broken if the strained relation between existence and calling, _i. e._ between me as I am and me as I should be, ceased; it persists only as the longing of the idea for its bodiliness, and vanishes with the relaxing separation of the two: only when the idea remains--idea, as man or mankind is indeed a bodiless idea, is Christianity still extant. The corporeal idea, the corporeal or "completed" spirit, floats before the Christian as "the end of the days" or as the "goal of history"; it is not present time to him.

The individual can only have a part in the founding of the Kingdom of God, or, according to the modern notion of the same thing, in the development and history of humanity; and only so far as he has a part in it does a Christian, or according to the modern expression human, value pertain to him; for the rest he is dust and a worm-bag.

That the individual is of himself a world's history, and possesses his property in the rest of the world's history, goes beyond what is Christian. To the Christian the world's history is the higher thing, because it is the history of Christ or "man"; to the egoist only _his_ history has value, because he wants to develop only _himself_, not the mankind-idea, not God's plan, not the purposes of Providence, not liberty, and the like. He does not look upon himself as a tool of the idea or a vessel of God, he recognizes no calling, he does not fancy that he exists for the further development of mankind and that he must contribute his mite to it, but he lives himself out, careless of how well or ill humanity may fare thereby. If it were not open to confusion with the idea that a state of nature is to be praised, one might recall Lenau's "Three Gypsies."--What, am I in the world to realize ideas? To do my part by my citizenship, say, toward the realization of the idea "State," or by marriage, as husband and father, to bring the idea of the family into an existence? What does such a calling concern me! I live after a calling as little as the flower grows and gives fragrance after a calling.

The ideal "Man" is _realized_ when the Christian apprehension turns about and becomes the proposition, "I, this unique one, am man." The conceptual question, "what is man?"--has then changed into the personal question, "who is man?" With "what" the concept was sought for, in order to realize it; with "who" it is no longer any question at all, but the answer is personally on hand at once in the asker: the question answers itself.

They say of God, "Names name thee not." That holds good of me: no _concept_ expresses me, nothing that is designated as my essence exhausts me; they are only names. Likewise they say of God that he is perfect and has no calling to strive after perfection. That too holds good of me alone.

I am _owner_ of my might, and I am so when I know myself as _unique_. In the _unique one_ the owner himself returns into his creative nothing, out of which he is born. Every higher essence above me, be it God, be it man, weakens the feeling of my uniqueness, and pales only before the sun of this consciousness. If I concern myself for myself,[242] the unique one, then my concern rests on its transitory, mortal creator, who consumes himself, and I may say:

All things are nothing to me.[243]

THE END

INDEX

The following index to this translation of "_Der Einzige und sein Eigentum_" is intended to help one, after reading the book, to find a passage which he remembers. It is not a concordance to aid in analytical study. Hence the designations of the matter referred to are in a form intended to be recognized by the person who remembers the passage; I have generally preferred, so far as convenience permitted, to use the words of the text itself, being confident that a description of the subject-matter in words more appropriate to the summary form of the index would never help any person to find his passage. If the designations are recognizable, I have permitted them to be rough.

Of necessity the index has been made hastily, and I hereby confess it to be guilty of all the faults that an index can possess, though I hope that the page numbers will prove to be accurate. The faults that I am most ashamed of are the incompleteness which usually omits the shorter occurrences of a given word or idea and the indefiniteness of the "ff." which does not tell the reader how far the reference extends. It has actually not been in my power to avoid either of these faults, and I hope they will not prevent the index from being of very considerable use to those who pay continued attention to the book. These two faults will be found least noticeable in the references to proper names and quotations: therefore the reader who wants to find a passage will do best to remember, if possible, a conspicuous proper name or a quotation whose source is known--perhaps oftenest from the Bible--and look up his passage by that. In the indexing of quotations, however, I have omitted anonymous proverbs, lines of German hymns, and quotations of whose authorship I was (whether pardonably or unpardonably) ignorant.

The abbreviations are: ftn., "footnote"; f., "and next page"; ff., "and following pages."

S. T. B.

Age: coming of age, 220.

Alcibiades: 282 f.

Alexis, Wilibald: "Cabanis," 291.

Algiers: 343.

Alien: the same in German as "strange," 47 ftn.

America:
citizens presumed respectable, 233.
duelists how treated, 314.
Germans sold to, 351.
kings not valued in, 351.

Ananias and Sapphira: 102.

Anarchism: xv ff.

Ancients: 17 ff.
conquered the world, 120 ff.

Aristippus: 26.

Aristotle: "_zoon politicon_," 56, 307.

Arnim: see Bettina.

Art: support of, 360.

Atahualpa: 448.

Athanasius: "God making men divine," 382.

Athenians: age of their popular freedom, 281 ff.

Augsburg Confession: Art. 11, 117 f.

Authorization: limits constitutional legislatures, etc., 146 f.

Autun and Barrère, bishop of: 131.

Babeuf, Babouvism, 245, 248.

Bacon: "clear head," no philosopher, 111.

Bailly:
"no extra reason," 306.
what is my property, 131.

Bauer, Bruno:
"_Anekdota_" 2.152, 108.
"_Denkwuerdigkeiten_" 6.6-7: 96, 102.
"_Die gute Sache der Freiheit_" pp. 62-63: 178 f.
"_Judenfrage_"
p. 60: 180, 414.
61: 229.
66: 178.
84: 235.
114: 185.
"_Lit. Ztg._"
5.18: 164.
No. 8: 190 ff.
8.22: 321.
"man just discovered," 8, 180, 326, 467.
treats Jew question as relating to privilege, 271 ff.
who he was, 163 ftn.

Bauer, E.: "_Liberale Bestrebungen_"
2.50-94: 299 ff.
2.95 ff.: 378 f.
2.130: 301.
2.132: 302.

Bavaria: its government worth more than a man, 345 ftn.

Beasts: how they live, 435, 442 f.

Becker, A.:
"_Volksphilosophie unserer Tage_" p. 22 f.: 103, 249.
32: 103.

Bee:
in beehood, 303 ff.
little busy, 442.

Being:
in Feuerbach's philosophy, 453 ff.
same word in Grennan as "essence," 41 ftn.
see also Essence; also Supreme.

Bettina: "This book belongs to the King" pp. 374-385: 261 ff.

Bible:
Gen. 22.1-12: 198.
Ex. 20.13: 65.
Deut. 5.16: 216, 249.
32.3: 459.
Ps. 46.3: 121.
99.9: 471.
Prov. 3.2: 216.
Is. 55.8: 338, 456.
55.9: 26.
Jer. 13.16: 459.
Matt. 4.1-11: 464.
5.18: 125.
5.22: 56.
5.48: 321.
6.11: 426.
6.13: 181.
6.24: 279.
6.34: 166.
7.7: 449.
8.22: 19.
9.11: 70.
10.16: 22, 422.
10.35: 114.
11.27: 122.
12.30: 259.
12.45: 102.
13.25: 213.
16.24: 215.
16.26: 36.
18.3: 466.
19.21: 102.
19.24: 481.
22.21: 359, 422.
23.24: 297.
26.53: 282.
Mark 2.21: 480.
3.29: 240.
9.23: 122.
10.29: 11, 19.
Luke 5.11: 102.
6.20: 428.
10.7: 157.
11.13: 14.
14.11: 46, 105.
17.6: 122.
23.2: 422.
John 1.14: 269.
1.18 Revised Version margin: 34.
2.4: 114.
3.4: 304.
3.6: 34, 35.
4.24a: 14, 23, 33, 39, 40, 60, 112, 140, 433, 444, 472.
4.24b: 410.
6.32-35: 426.
8.44: 240.
16.33: 33.
18.36: 13.
18.38: 13, 28, 471.
20.22: 42.
20.29: 446.
Acts 5.1-2: 102.
5.4: 398.
5.29: 11, 215, 444.
5.39: 459.
Rom. 1.25: 451.
6.18: 205.
8.9: 42.
8.14, 16: 226.
8.21: 461.
9.21: 259.
12.1: 429.
1 Cor. 2.10: 3, 13, 33, 433.
3.16: 42.
8.4: 133.
15.26, 55: 430.
2 Cor. 5.17: 30.
6.15: 212.
Gal. 2.20: 66, 93, 427.
4.26: 19, 205.
Phil. 2.9: 170.
1 Thess. 5.21: 468.
2 Tim. 1.10: 430.
Heb. 11.13: 18, 34.
James 1.17: 455.
2.12: 206.
1 Pet. 2.16(?): 205.
5.2: 399.
1 John 3.10: 226.
4.8: 4, 51, 61, 74, 382.
4.16: 382.
different men's relation to, 447 ff.
quotations from, xx.

Birthright: 248 ff.

Blanc, Louis: "_Histoire des Dix Ans_" I. 138: 139.

Bluntschli: 466.

Body recognized in manhood: 14 ff.

Boniface, St.:
cuts down sacred oak, 218, 478.
risks life as missionary, 77.

_Bourgeoisie_: see Commonalty.

Burns, Robert: 433.

Caitiff: 398.

Calling:
helping men to realize, 383 f.
no calling, one does what he can, 433 ff.

Calvinism: puritanical, 120.

Capacities:
common to all, 434.
differ, 433 f., 438 f.

Carriere:
"_Koelner Dom_," 305.

Catholicism: lets the profane world stand, 116 ff.

Catholics: had regard for church, 290.

Cause: mine and others, 3 ff.

Censorship: more legal than murder, 65.

Chamisso: "Valley of Murder," 247.

Charles V: 399 ff.

Children: 9 ff.
competent to get a living, 350 f.

Chinese: family responsibilty, 291.

Chinese ways: 86 ff.

Christ:
no revolutionist, 422.
would not call legions of angels, 282.

Christianity:
founding of, 422 f.
liberalism completes, 226 ff.

Christianizing: 296.

Christians:
asserting their distinctiveness, 271 ff.
trying to conquer the Spirit, 122 ff.

Cicero: 28.

Clericalism: 98 ff.

Clootz, Anacharsis: 276.

Commonalty:
holds that a man's a man, 129 ff.
magnifies desert, 136.

Communism:
see Proudhon, Socialism, Weitling.
all for society, 412 f.
an advanced feudalism, 415 ff.
not advantageous to all, 410 ff.
runs to regulations, 340.
useful, 355 f.

Competence: 348 ff.

Competition:
characteristic of _bourgeois_ society, 344.
how to abolish, 364 f.
produces poor work, 354.
restricted by control of opportunities, 345 ff.

Confidence: breach of, 400 ff.

Conscience in Protestantism, 115.

Consequences are not penalties, 314 f.

Constitutional Monarchy: 300 ff.

Corporeity the modern wish, 485 ff.

Cotters: 327 f.

Crime:
a man's own affair, 317.
results from the recognition of Man and right, 266 ff.
the only way to beat the law, 258.
treatment as disease, 316 f.

Criminal:
how to make him ashamed, 265.
ill treated, 383.
made by the State, 261 ff.

Cripples: wages to, 358 f.

Crispin, St.: 64 f.

Critical philosophy: its new morality, 72 ff.

Criticism:
limited by love, 381 f.
makes progress, 190 ff.
of Bible, 163 ftn, 381, 448 f.
servile and own, 467 ff.
starts from presuppositions, 467 ff.
victorious, 195.
what it was, 163 ftn.

Crito: 72.

Culture: its results, 443 ff.

Cultured people: 94 ff.

Curative means against crime: 316 f.

Curtius leaps into chasm, 99.

Custom makes earth a heaven, 87 ff.

Daehnhardt, Marie: xi.

Descartes: _Cogito, ergo sum_, "I think, therefore I am," 25, 109 f.,
112, 173.

Despicable: 401.

Desert, watchword of _bourgeoisie_, 136.

Devil, natural objects named after, 467.

Diogenes: 26.
"Get out of my sunshine," 307.

Directions for life: 432 f.

Disgruntlement: 192.

Dissolving: the price of liberty, 188.

Divine: ancient and modern times are concerned for the, 486 ff.

Dogma: 194 f.

Dueling:
boycotted in America, 314 f.
prohibited by State, 243.

Dupin: 296.

Education: 320 f.

Ego: in title of this book, ix f.

Egoism:
everybody repudiates, 185 ff.
exemplified in God, races, States, etc., 3 ff.
hypocritical, 216 f.
remains under democracy and Socialism, 163 ff.
the enemy of liberalism, 185 ff.

Egoists:
all bodies of men are unjust to, 284.
have brought peoples to ruin, 277 ff.
involuntary, 46.

_Einzige_ (_der_): translation of the word, ix f.

Ends: 78 f.

England:
allows free press, 374.
disregards popular turmoil, 297 f.
law-abiding, 254.

Enjoyment: rather than life, as object, 426 ff.

Epicureans: 27 f.

Equal: who are our equals? 225 ff.

Equality:
of political rights, 133 ff.
to result from Communism, 154 ff.

Essence:
essences are spooks, 50 ff.
higher and highest essences, 47 ff. See also Supreme Being.
of man, as supreme, 40 f.
recognized in men, 52 ff.
same as "being," 41 ftn.

Established: 293 f.

Estates: previous to Revolution, 134 f.

Euripides: "Orestes," 418: 254.

Exclusiveness:
criticism excludes, 176 ff.
in Jew and Christian, 271 ff.

Faith: in morality, 57 ff.

Family:
as court judging son, 291.
depends on piety, 288 ff.
respect for idea of, 113 f.
self must be sacrificed to, 289 ff.

Fellow-feeling: 386 f.

Feudalism: ended by Revolution, 132 ff.

Feuerbach:
"_Anekdota_" 2.64: 60.
"Essence of Christianity," 40 ff.
p. 394: 391 f.
401: 238.
402: 41.
402, 403: 74.
403: 118.
408: 75.
"Principles of the Philosophy of the Future," 453 ff.
humanizing the divine, 227.
insists on "being," 453 ff.
look "rightly and unbiasedly," 449.
love a divine power, 391.
love is the essence of man, 412.
"man the supreme being," 8, 189.
opposes Hegel, 453 ff.
religion displaces the human, 320.
the "divine" exists, 486.
"theology is anthropology," 74.
"the world a truth to the ancients," 18, 30.

Fichte:
his ego is not I, 482.
on casuistry of lying, 401.
"The ego is all," 237.

Fixed idea: 55 ff.

Forces: man is to exert, 435 f.

Fortune: weak point of present society, 158 ff.

France: laws about education, 459 f.

Francis II (of France): 399 f.

Franke: 77.

Frederick the Great:
his cane, 176.
tolerant, 230.

Freedom:
all want freedom, but not the same freedom, 208 ff.
an ignoble cause, 214.
if given, is a sham, 219 ff.
is riddance, 203 ff., 214 f.
of press, 259 ff.
of thought, 455 ff.
thirsting for, 203 ff.

Fun prohibited, 259 ff.

Galotti, Emilia: 70, 431.

German unity: 303 ff.
a dream, 377.

Germany: millennial anniversary, 284 f.

God:
my God and the God of all, 189 f.
natural objects named after, 467.

God-man: 202, 241.

Goethe:
"Faust," 159: 108.
1624-5: 250, 252.
2154: 112, 215, 480.
"_Vanitas! vanitatum vanitas!_" 3, 196, 328, 330, 353, 377, 490.
"Venetian Epigrams," 46.
"Humanus the saint's name," 370.
"The spirit 'tis that builds itself the body," 110.
poet of _bourgeoisie_, 137.
in lucky circumstances, 433.

Good intentions: as pavement (proverbially), 96.

Government: everybody feels competent for, 356 f.

Grandmother: saw spirits, 42.

Greeks:
intrigue ended their liberty, 282 f.
their philosophy, 19 f.

Guerrillas in Spain: 65.

Guizot: 460.

Gustavus Adolphus: 176.

Gutenberg: served mankind, 164.

Habit: see Custom.

Half: see Hypocrisy.

Hartmann, Eduard von: xiii f.

Heart:
cultivated by Socrates, 20 ff.
cultivated by the Reformation, 31.

Heartlessness: is crime, 265 f.

Heautontimorumenos: 216.

Heaven-storming: 88 f.

Hegel:
"absolute philosophy," 453 ff.
condemns "opinion" and what is "mine," 453.
finds his own speculations in Bible, 448.
in Christian party, 311.
insists on reality, "things," 95.
it is impossible to tell a lie, 464.
personifies thinking, 468.
philosopher of _bourgeoisie_, 137.
proves philosophy religious, 62.
puts the idea into everything, 485.
systematizes religion, 125.
wants match-making left to parents, 291.
wants to remain Lutheran, 120.

Henry VII, Emperor: 120.

Hess:
"_Ein und zwanzig Bogen_," p. 12: 138.
89 ff.: 321.
"_Triarchie_," p. 76: 234.

Hierarchy: 95 ff.

Higher world: "introduction of," 43, 91.

Highest: same as "supreme," 41 ftn.

Hinrichs: "_Politische Vorlesungen_," 1.280: 345 ftn.

History: as dominant thought, 473, 488 f.

Holbach: head of "plot," 57.

Holy: the same in German as "sacred," 50 ftn.

Holy Spirit: has to be conquered by Christians, 122 ff.

Horace:
"_impavidum ferient ruinae_" 121.
"_nil admirari_," 121.
his philosophy, 28.

Human:
exclusive regard for general human interests, 168 ff.
you are more than human being, 166 f.
human beings desire democracy, 128.

Humanism: 30.

Humanity:
labor must relate to, 170 ff.
laborers must be allowed to develop, 157 ff.

Hume: "clear head," 111.

Huss: 460.

Hypocrisy: half moral and half egoist, 66 ff.

Idea:
accepted as truth, and fixed, 474 ff.
as object of respect, 112 ff.
see Fixed.

Ideal:
constitutes religion, 321.
versus real, 484 ff.

Immoral: only class known to moralists besides "moral," 69 ff.

Imparted feelings: 82 ff.

Inca: 448.

Individual: "simple," 344 f.

Inequality: see Equality.

Infanticide: 424.

Insurrection: 420 ff.

Intercourse:
not made by a hall, 285 ff.
preferred to society, 407.

Interests: ideal and personal, 98 ff.

Ireland: suffrage in, 343.

Jesuits:
substantially grant indulgences, 116 f.
"the end hallows the means," 118 ff., 140, 430.

Jews:
asserting their distinctiveness, 271 ff.
emancipated, 220 f.
heathen, 29, 123.
not altogether egoistic or exclusive, 235 f.
unspiritual, 24.
whether they are men, 166 ff.
will not read this book, 35 f.

Judge:
Supreme Being as, 432 f.

Judges:
mechanical: 253.
what makes them unreliable, 223 f.

Juliet: 290.

Justice: a hate commanded by love, 383.

Kaiser: worthless pamphlet, 344.

Kant: 176.

Klopstock: 83.

Koerner: 77.

"_Kommunisten in der Schweiz_":
report on, p. 3: 245.
pp. 24, 63: 438.

Kosciusko: 404.

Kotzebue: 64 f.

Krummacher: 58, 266, 441.

Labor:
fundamental in Communist society, 156 ff.
human vs. unique, 354 ff.
lofty and petty, 174 ff.
must be thoroughly human, 170 ff.
must not be drudgery, 157 ff.
of the right kind develops man, 173 ff.
problem, 149 ff.
too narrow, 163 ff.
wanting higher pay, 336 f.

Lais: 80.

Lang, Ritter von: 69.

Lavater: 450.

Law:
common or general law, same word in German as "right," 242 ftn.
particular law, not same word as "right," 254 ftn.
how to break, 258.
is a declaration of will, 255 f.
is impersonal, 141 f.
paralyzes will, 256 ff.
sacred in the State, 313 ff.
to be respected as such, 254 ff.

Leisure:
to be enjoyed humanly, 164 f., 172.
to be enjoyed uniquely, 356.

Lenau: "Three Gypsies," 489.

Lessing:
"Emilia Galotti," 70, 431.
"Nathan der Weise," 71.

Level: rascal and honest man on same, 69 f.

Liberalism:
completes Christianity, 226 ff.
has made valuable gains, 188 f.
rational, 137 f.
sees only Man in me, 225 ff.

Liberals: the most modern moderns, 127.

Liberty:
individual, does not mean the individual is free, 140 ff.
political, means direct subjection State, 138 ff.
of the people, is not mine, 280 ff.
no objection to its diminution, 408 ff.

Lie: 395 ff.

Life:
caring for, 425 ff.
should conform to the Supreme Being, 432 ff.
true, 426 ff.

"_Lit. Ztg._":
5.12 ff: 185.
5.15, 23: 185.
5.24: 173, 186.
5.26: 166.
No. 8: 190 ff.
see also Bauer.

Love:
as law of our intercourse, 380 ff.
how it goes wrong, 388 ff.
how originated, 388.
in egoism, 385 ff.

Lunatics: see Fixed Idea.

Lusatia: 304.

Luther:
appealed to reason, 460.
broke his vow, 398.
demanded safe conduct to Worms, 282.
did his best, 481.
"Here I stand, I cannot do otherwise," 78.
"He who believes is a God," 109.
not understood at first, 30.
shows the way to truth, 107 ff.

Lutheranism: goes beyond Puritanism, 120.

Mackay, John Henry: vii f., xi, xiii, 163 ftn.

Making something out of us: 320 f.

Man (adult male): 14 ff.

Man (with capital M):
by being man we are equal, 225 ff.
cared for to the disregard of men, 100 ff.
criticism begins to gibe at, 194.
every laborer must be, 170 ff.
I am not, 41.
I am the real, 233 ff.
I am true man, 436 ff.
nothing else recognized in me, 225 ff.
takes the place of God in the new morality, 72 ff.
see also Human, Humanity.

Manlius: 99.

Marat: 99.

Marriage: against will of family, 289 ff.

Marx: "_Deutsch-franzoesische Jahrbuecher_" p. 197: 229.

Masses:
attacked by criticism, 185 ff.
attacked as "a spiritual being by criticism," 191 ff.

Maxim: as fixed idea, 80 f.

Metternich: "path of genuine freedom," 209.

Middle class: not idealistic, 96 f., 99, 102.

Might: stereotyped into right, 366 f.

Mind:
in antiquity, 19 ff.
in youth, 11 ff.
same German word as "spirit," 10 ftn.

Mirabeau: 131.
the people the source of right and power, 131.
no power may command the nation's representatives, 306.

Misalliance: 289 ff.

Moderation: 403.

Moderns: 30 ff.

Monarchy: Revolution produces an absolute, 132 ff.

Money: what we shall do about, 363 ff.

Mongolism. 85 ff.

Montgelas: 345 ftn.

Moral influence: 105 ff.

Morality:
a form of faith, and Christian, 57 ff.
becomes a religion when critically completed, 73 ff.
in critical philosophy, 72 ff.
is religious, 59 ff.

Napoleon:
did not object to conquering, 369.
helped himself, 343.

Nationality: 322.

"Nationals" of Germany: 303 ff.

Nauwerk: 307 ff.

Negroid age of Caucasian history: 86.

Nero: 68 ff.

Nietzsche: viii, xiv ff.

Ninon: 80.

Oath: 399 ff., 402 ff.

O'Connell: his motives, 77 f.

Old: wages to, 358 f.

Opposition ends when completed, 273 f.

Opposition party: 66 ff.

Order: in State, 293.

Orders: must not be given, 141 f.

Origen: 71.

Ownness:
inalienable, 206 ff.
meaning, 203 ftn.
must be defended against society, 408 ff.
served by union, 410 ff.

Pages cited: xx.

Parcellation: 327 ff.

Party: 310 ff.

Paul, Emperor of Russia: 404.

Pauperism a consequence of the State, 333 ff.

Penalty: product of right, 266 ff.

People:
general name for societies, 276 f.
German, its thousand years' history, 284 f.
hound the police on, 318.
its liberty is not mine, 280 ff.
peoples have filled history, 276 ff.

Periclean age: 19 ff., 281 ff.

Personification: 468 f.

Pettifoggery: 282 f.

Philanthropism: 100 f.

Philanthropy: hates men, 481 f.

Philosophy:
Greek, see Ancients.
modern, 109 ff.

Piety:
family depends on, 288 ff.
meaning of word, 288 ftn.

Pilate: 13, 28, 471 f.

Plowmen: wages for, 359 ff.

Plumb-line: xvii.

Poles: oath imposed upon, 404 f.

Poor-rates: voting by, 343.

Possession: the how much of, 347 f.

Possessions:
depend on the State, 150 ff.
fundamental in _bourgeois_ society, 147 ff.
inward or spiritual, 324 ff., 369 ff.
to be respected, 126 f., 323 ff.

Possibility:
coincides with reality, 438 ff.
means thinkableness, 439 ff.

Precepts: are Mongoloid, 87 ff.

Press:
why not left free, 259 ff.
liberty of, how to get, 371 ff.

Presupposition: 199 f., 467 ff.

Principle: as fixed idea, 80 f.

Prison society and intercourse: 286 ff.

Private:
criticism has to leave the private free, 178 f.
the private not recognized by liberalism, 168 ff.

Privilege: 270 ff.

_Prolétariat_: 147 ff.

Propaganda: 320.

Property:
civic and egoistic, contrasted, 326 ff.
definitions in Roman law, 331 ff.
derived from man through Right, 365 ff.
individual, opposed by Socialism, 154 ff.
is what men really want when they say freedom, 204 ff.
mine is what I make my might cover, 338 ff.
Proudhon on, 328 ff.
recognition of under egoism, 369.
see Possessions.

Proprietors, small: 327 ff.

Protestantism:
conscientious, 115 ff.
consecrates everything, 116 ff.

Proudhon:
"_Création de l'Ordre_," 60.
p. 414: 162.
485: 302.
"_Qu'est-ce que la Propriété?_"
p. 83: 328.
90: 391.
as parson, 466.
property a fact, 332.
"property is robbery," 100, 330 ff., 419.
substantially agrees with Stirner, xv.

Provence, Count of: 209.

Punishment: involves sacredness, 315 ff.

Pyrrho: 28.

Rabble: 341 ff.

Ragamuffin: 152 ff.
going beyond ragamuffinhood, 184.

Raphael: 355.

Rational: etymology of "rational" in German, 81 ftn.

Reality: versus ideality, 484 ff.

Realizing value from self: 335 ff., 360 f.

Reason: as supreme, 460 f.

Reciprocity: 413 f.

References to pages: xx.

Reform is Mongoloid, 86 ff.

Reformation (the Protestant):
takes hold of heart, 31.
alters hierarchy, 107 ff.

Regulus: 99.

Reimarus: "Most Notable Truths of Natural Religion," 62 f.

Reisach, Count von: 345 ftn.

Relation: of different persons to objects, 447 ff.

Religion:
is freedom of mind, 62 f.
morality is religious, 59 ff.
of humanity, 229 f.
tolerance in, 229 ff.

Republic: 299 f.

Revenge:
the people's just, 266 ff.

Reverence: 92 ff.

Revolution (the French):
began over property, 130.
equality of rights, 246.
established absolute government, 132 ff.
immoral, 72.
its true nature, 143 ff.
made men citizens, 155 f.

Revolutionist: is to lie, 396 f.

Rid: freedom is being rid, 203 ff., 214 f.

Right:
absolute, 269.
as basis of property, 366 ff.
commonwealth of (_Rechtsstaat_), 244, 253.
equality of, 270 ff.
is a law foreign to me, 242 ff.
my right derived from myself, 245 ff.
rights by birth, 248 ff.
same word in German as "law," 242 ftn.
serves him right, 254.
well-earned rights, 248 ff.
rights change hands at the Revolution, 132 ff.

Robespierre: 77.
a priest, 99.
consistent, 102.
devoted to virtue, 77.
not serviceable to middle class, 102 f.

Romans:
in philosophy, 28.
killed children, 250.

Romanticists:
rehabilitate the idea of spirits, 43.

Rome: decline and fall of, 277 f.

Rousseau: hostile to culture, 96 ftn.

Rudolph (in Sue's story): 387.

Ruge: "_Anekdota_" 1. 120, 127: 460.

Russia:
boundary sentinels, 247.
flight of army in, 424.

Russians: as Mongolian, 86.

Sacred:
gibing at, 369 ff.
the same in German as "holy," 50 ftn.
things are sacred of themselves, 118 ff.
wherein the sacred consists, 92 ff.

Sacred things:
their diagnosis and extension, 45 ff.

Sacrifice: when I sacrifice somebody else's comfort to my principles,
etc., 97 f.

"_Saechsische Vaterlandsblaetter_": 57.

Saint-Just: 99.
"Political Speeches," 10, p. 153: 268.
"criminal for not hating," 267.

Sake:
acting for one's own sake, 210 ff.
immoralities for God's sake and for mine, 398 f.

Sand, George: 466.

Sand (murderer of Kotzebue): 64 f.

Sander: 379.

Schiller:
"Ideal and Life," 428.
"The Maiden from a Foreign Land," 35.
"_Worte des Glaubens_," 111.
complete in his poems, 175.
have I a right to my nose? 246.
Swabian, 176.

Schlemihl, Peter: 25.

Schlosser: "_Achtzehntes Jahrhundert_," 57.

Scholarships at universities: 347 ftn.

Seducing young people to morality, 212 f.

Self:
as starting-point or goal, 427 f., 437 f.

Self-discovery:
first, 11.
second, 15.

Selfishness:
groundlessly decried, 221 ff.
in "unselfish" acts, 77 f.
the only thing that is really trusted, 223 f.

Self-renunciation: of holy and unholy men, 75 ff.

Self-sacrificing:
discussion of the implications of the German word, 96 ff.
literal force of the German word, 97 ftn.

Self-seekers always acted so: 341.

Sensuality: in Protestantism and Catholicism, 116 ff.

September laws: 374.

Seriousness: 85.

Settled life: necessary to respectability, 147 f.

Shabbiness: 400.

Shakspere: "Romeo and Juliet," 290.

Sick: wages to, 358 f.

Sigismund: 398.

Simonides: 26.

Sinner: does not exist, 479 ff.

Skeptics (Greek): 22, 28.

Small properties: 327 ff.

Socialism: 152 ff.

Society:
is to be sole owner, 153 ff.
its character depends on its members, 276 f.
made by a hall, 285 ff.
man's state of nature, 406 ff.
may provide consequences where State provides penalties, 314 f.

Socrates:
in history of philosophy, 20 f.
should not have respected the sentence of the court, 281 f.
too moral to break jail, 72.

Sophists: 19 ff.

Sordidness: 400.

Spartans: killed children, 250.

Speculation: 405.

Sphinx: 451.

Spirit:
as the essential part of man, 36 ff.
free from the world, 32 ff.
has to be conquered by moderns, 122 ff.
same German word as "mind," 10 ftn.
the seat of equality, 226 ff.

Spirits: are all around us, 42 ff.

Spiritual goods: shall we hold them sacred? 369 ff.

Spook: "essences" are spooks, 50 ff.

Spy: 395, 403.

Standpoint: as fixed idea, 80 ff.

State:
a fellowship of human beings, 128 ff.
cannot exist if I have a will of my own, 255 ff.
cares not for me, but for itself, 333 ff.
Christianizes people, 296.
claims to be a person, 295 f.
criticism gives up, 190 f.
has to be harsh, 259 ff., 262 ff.
holds laws sacred, 313 ff.
is the established, 293 f.
its relation to property, 333 ff.
means order, 293.
officials and plutocrats overcharge us, 151 f., 357 f.
sick, 262.
taking part in, 307 ff.

Stein: his disloyalty to a "simple individual," 345 ftn.

Stirner: motives for writing, 393 f., 406.

Stoics: 27 f.
apathy, 121.
"wise man," 121, 485.

Strange: the same in German as "alien," 47 ftn.

Strike: 359 ff.

Students:
are immature Philistines, 144.
custom of, as to word of honor, 403 f.

Sue: "Mysteries of Paris," 387.

Suicide: 429 ff.

Suit: "it suits me" expressed in German by "right," 248 ftn.

Supreme: same as "highest," 41 ftn.

Supreme Being:
according to Feuerbach, 40 ff. (See also Feuerbach.)
see also Essence (highest).

Swan-knights: 342 f.

Tak Kak: vii, xi ff.

Terence:
"Heautontimorumenos," 25, 216.
"_humani nihil alienum puto_," 367.

Theft: 99 f.
depends on property, 331 f.

Things: essential in competition, 346 ff.

Third: end of opposition, 484.

Thinkable: real sense of "possible," 122, 439 ff.

Thinker: characteristics of 452 ff.

Thought:
freedom of, 455 ff.
I do not respect your independence of, 456 f.
necessary conditions of, 465 ff.
optional, 465 f.
realm of, 451 ff.

Thoughts:
as owned, 477 ff.
combated by disregard, 196 ff.
combated by force, 197 ff.
combated by thinking, 194 ff.
criticism moves only in, 194 ff.

Tie:
everything sacred is, 283.
man the enemy of, 283.

Tieck: "_Der gestiefelte Kater_," 342.

Timon: 28.

Title of this book: ix f.

Tolerance: 229 ff.

Training: 434 f., 443 ff.

Truth:
telling, 395 ff.
to possess truth you must be true, 106 ff.
what is, 471 ff.
I am above truths, 463 ff.

Understanding: in antiquity, 19 ff.

Unhuman: an artificial name for the real, 193.

Union:
distinction from society, 407 ff., 415 ff.
everything is mine in, 415 ff.

Uniqueness: constitutes greatness, 175 f.

Un-man:
real man, 230 ff.
the "devil" of liberalism, 184 ff.

Unselfishness:
literal sense of the German word, 77 ftn.
supposed, and real, 77 ff.

Vagabonds: 147 ff.

Value:
of me, 86, 333 ff.
to be realized from self, 335 ff., 360 f.

Von Hartmann: xiii f.

"_Vossische Zeitung_": 244, 253.

Wages:
instead of alms, 358 f.
of the upper classes and the lower, 151 f., 357 ff.

Walker, James L.: vii, xi ff.

War of all against all: 341, 343.

Weitling:
"Trio," on head of people 302.
Communism seeks welfare of all, 410.
"harmony of society," 284.
hours of labor, 411.
on crime and "curative means," 316 f.
on property, 331 f.
preaches "society," 245.
substitutes work for money, 352.

Welcker: on dependence of judges, 223 f.

Wheels in the head:
formal aspects of, 75 ff.
what are such, 54 ff.

Will:
incompatible with the State, 255 ff.
law is a declaration of, 255 f.
law paralyzes, 255 ff.
morality commands submission of, 66 ff.
the only practical agency of reform, 68 ff.

Words:
power of, 462 ff.
Stirner's style of using, xix f.

Work:
for pay's sake, 354.
is not the only competence, 349 ff.

World:
among ancients, 18 ff.
conquered by the ancients, 120 ff.
is haunted, and is itself a ghost, 43 f.
spirit free from, 32 ff.

Writing: Stirner's motives for, 393 f., 406.

Youth: 11 ff.

* * * * *

FOOTNOTES

[1] ["_Ich hab' Mein' Sach' auf Nichts gestellt_," first
line of Goethe's poem, "_Vanitas! Vanitatum Vanitas!_"
Literal translation: "I have set my affair on nothing."]

[2] [_Sache_]

[3] [_Sache_]

[4] [_der Einzige_]

[5] [_einzig_]

[6] [_Geist._ This word will be translated sometimes "mind" and
sometimes "spirit" in the following pages.]

[7] Luke 11. 13.

[8] Heb. 11. 13.

[9] Mark 10. 29.

[10] Italicized in the original for the sake of its
etymology, _Scharfsinn_--"sharp-sense." Compare next
paragraph.

[11] 2 Cor. 5. 17. [The words "new" and "modern" are the
same in German.]

[12] [Title of a poem by Schiller.]

[13] [The reader will remember (it is to be hoped he has
never forgotten) that "mind" and "spirit" are one and the
same word in German. For several pages back the connection
of the discourse has seemed to require the almost exclusive
use of the translation "spirit," but to complete the sense
it has often been necessary that the reader recall the
thought of its identity with "mind," as stated in a previous
note.]

[14] "Essence of Christianity."

[15] [Or, "highest essence." The word _Wesen_, which means
both "essence" and "being," will be translated now one way
and now the other in the following pages. The reader must
bear in mind that these two words are identical in German:
and so are "supreme" and "highest."]

[16] Cf. _e. g._ "Essence of Christianity," p. 402.

[17] [That is, the abstract conception of man, as in the
preceding sentence.]

[18] _E. g._, Rom. 8. 9, 1 Cor. 3. 16, John 20. 22, and
innumerable other passages.

[19] [_Heil_]

[20] [_heilig_]

[21] How the priests tinkle! how important they
Would make it out, that men should come their way
And babble, just as yesterday, to-day!

Oh! blame them not! They know man's need, I say;
For he takes all his happiness this way,
To babble just to-morrow as to-day.

--_Translated from Goethe's "Venetian Epigrams."_

[22] [_fremd_]

[23] [_fremd_]

[24] [_einzig_]

[25] ["the supreme being."]

[26] [_heilig_]

[27] [_heilig_]

[28] [_einzig_]

[29] [_gefangen und befangen_, literally "imprisoned and
prepossessed."]

[30] [_besessene_]

[31] [_versessen_]

[32] "_Achtzehntes Jahrhundert_," II, 519.

[33] "_De la Création de l'Ordre_" etc., p. 36.

[34] "_Anekdota_," II, 64.

[35] [_dieselbe Phantastin wie die Phantasie_]

[36] [The same word as "intellectual" as "mind" and "spirit"
are the same.]

[37] "Essence of Christianity," second edition, p. 402.

[38] P. 403.

[39] P. 408.

[40] [Literally "the man."]

[41] [_Uneigennuetzigkeit_, literally "un-self-benefitingness."]

[42] [_vernuenftig_, derived from _vernehmen_, to hear.]

[43] [A German idiom for destructive radicalism.]

[44] [The same word that has been translated "custom"
several times in this section.]

[45] [_Ehrfurcht_]

[46] [_gefuerchtet_]

[47] [_geehrt_]

[48] Rousseau, the Philanthropists, and others were hostile
to culture and intelligence, but they overlooked the fact
that this is present in _all_ men of the Christian type, and
assailed only learned and refined culture.

[49] [Literally, "sacrificing"; the German word has not the
prefix "self."]

[50] "_Volksphilosophie unserer Tage_," p. 22.

[51] [_Muth_]

[52] [_Demuth_]

[53] [Called in English theology "original sin."]

[54] [Goethe, "Faust."]

[55] "_Anekdota_," II, 152.

[56] [Schiller, "_Die Worte des Glaubens_."]

[57] [Parodied from the words of Mephistopheles in the
witch's kitchen in "Faust."]

[58] John 2. 4.

[59] Matt. 10. 35.

[60] [_heilig_]

[61] [_heilig_]

[62] [_Geistlicher_, literally "spiritual man."]

[63] "Essence of Christianity," p. 403.

[64] Mark 9. 23.

[65] [_Herrlichkeit_, which, according to its derivation,
means "lordliness."]

[66] [Or "citizenhood." The word (_das Buergertum_) means
either the condition of being a citizen, or citizen-like
principles, or the body of citizens or of the middle or
business class, the _bourgeoisie_.]

[67] [_Man hatte im Staate "die ungleiche Person angesehen,"_
there had been "respect of unequal persons" in the State.]

[68] [_Gewalt_, a word which is also commonly used like the
English "violence," denoting especially unlawful violence.]

[69] [_Vorrechte_]

[70] [_Rechte_]

[71] 1 Corinthians 8.4.

[72] "_Ein und zwanzig Bogen_," p. 12.

[73] Louis Blanc says ("_Histoire des Dix Ans_," I, p. 138)
of the time of the Restoration: "_Le protestantisme devint
le fond des idées et des moeurs._"

[74] [_Sache_, which commonly means _thing_.]

[75] [_Sache_]

[76] [Or "righteous." German _rechtlich_.]

[77] [_gerecht_]

[78] [_das Geld gibt Geltung._]

[79] [_ausgebeutet_]

[80] [_Kriegsbeute_]

[81] [In German an exact quotation of Luke 10.7.]

[82] Proudhon ("_Création de l'Ordre_") cries out, _e. g._,
p. 414, "In industry, as in science, the publication of an
invention is the first and _most sacred of duties_!"

[83] [In his strictures on "criticism" Stirner refers to a
special movement known by that name in the early forties of
the last century, of which Bruno Bauer was the principal
exponent. After his official separation from the faculty of
the university of Bonn on account of his views in regard to
the Bible, Bruno Bauer in 1843 settled near Berlin and
founded the _Allgemeine Literatur-Zeitung_, in which he and
his friends, at war with their surroundings, championed the
"absolute emancipation" of the individual within the limits
of "pure humanity" and fought as their foe "the mass,"
comprehending in that term the radical aspirations of
political liberalism and the communistic demands of the
rising Socialist movement of that time. For a brief account
of Bruno Bauer's movement of criticism, see John Henry
Mackay, "_Max Stirner_. _Sein Leben und sein Werk._"]

[84] Br. Bauer. "_Lit. Ztg._" V. 18.

[85] "_Lit. Ztg._" V. 26.

[86] [_Eigentum_, "owndom."]

[87] [_Eigenwille_, "own-will."]

[88] [Referring to minute subdivision of labor, whereby the
single workman produces, not a whole, but a part.]

[89] "_Lit. Ztg._" V. 24.

[90] "_Lit. Ztg._" _ibid._

[91] ["_einziger_"]

[92] [_Einzigkeit_]

[93] Bruno Bauer, "_Judenfrage_," p. 66.

[94] Bruno Bauer, "_Die gute Sache der Freiheit_," pp.
62-63.

[95] Bruno Bauer, "_Judenfrage_," p. 60.

[96] [_Einzige_]

[97] [_einzig_]

[98] [It should be remembered that to be an _Unmensch_
("un-man") one must be a man. The word means an inhuman or
unhuman man, a man who is not man. A tiger, an avalanche, a
drought, a cabbage, is not an un-man.]

[99] "_Lit. Ztg._" V. 23; as comment, V. 12 ff.

[100] "_Lit. Ztg._" V. 15.

[101] [_Rechthaberei_, literally the character of always
insisting on making one's self out to be in the right.]

[102] [_einzig_]

[103] [_des Einzigen_]

[104] [This is a literal translation of the German word
_Eigenheit_, which, with its primitive _eigen_, "own," is
used in this chapter in a way that the German dictionaries
do not quite recognize. The author's conception being new,
he had to make an innovation in the German language to
express it. The translator is under the like necessity. In
most passages "self-ownership," or else "personality," would
translate the word, but there are some where the thought is
so _eigen_, that is, so peculiar or so thoroughly the
author's _own_, that no English word I can think of would
express it. It will explain itself to one who has read Part
First intelligently.]

[105] [_Eigenheit_]

[106] Rom. 6. 18.

[107] 1 Pet. 2. 16.

[108] James 2. 12.

[109] [See note, p. 112.]

[110] [Meaning "German." Written in this form because of the
censorship.]

[111] [_Einzige_].

[112] [I take _Entbehrung_, "destitution," to be a misprint
for _Entehrung_.]

[113] [_Eigennutz_, literally "own-use."]

[114] [_Einzigen_]

[115] Rom. 8. 14.

[116] Cf. 1 John 3. 10 with Rom. 8. 16.

[117] [_Eigenschaften_]

[118] [_Eigentum_]

[119] _E. g._ Marx in the "_Deutsch-franzoesische
Jahrbuecher_," p. 197.

[120] Br. Bauer, "_Judenfrage_," p. 61.

[121] Hess, "_Triarchie_," p. 76.

[122] [_Vorrecht_, literally "precedent right."]

[123] [_Eigenschaft_]

[124] [_Eigentum_]

[125] "Essence of Christianity," 2d ed., p. 401.

[126] [_bestimmt_]

[127] [_Bestimmung_]

[128] Mark 3. 29.

[129] [This word has also, in German, the meaning of "common
law," and will sometimes be translated "law" in the
following paragraphs.]

[130] Cf. "_Die Kommunisten in der Schweiz_," committee
report, p. 3.

[131] [_Rechtsstreit_, a word which usually means "lawsuit."]

[132] [A common German phrase for "it suits me."]

[133] A. Becker, "_Volksphilosophie_," p. 22 f.

[134] [Mephistopheles in "Faust."]

[135] "I beg you, spare my lungs! He who insists on proving
himself right, if he but has one of these things called
tongues, can hold his own in all the world's despite!"
[Faust's words to Mephistopheles, slightly misquoted.--For
_Rechthaberei_ see note on p. 185.]

[136] [_Gesetz_, statute; no longer the same German word as
"right."]

[137] [_Verbrechen_]

[138] [_brechen_]

[139] "This Book Belongs to the King," p. 376.

[140] P. 376.

[141] P. 374.

[142] [An unnatural mother]

[143] P. 381.

[144] P. 385.

[145] [_Gerechte_]

[146] [_macht Alles huebsch gerecht_]

[147] [_Einzige_]

[148] See "Political Speeches," 10, p. 153.

[149] [Literally, "precedent right."]

[150] [_Spannung_]

[151] [_gespannt_]

[152] [_spannen_]

[153] [_einzig_]

[154] [_Einzigkeit_]

[155] [_Volk_; but the etymological remark following applies
equally to the English word "people." See Liddell & Scott's
Greek lexicon, under _pimplemi_.]

[156] [_kuschen_, a word whose only use is in ordering dogs
to keep quiet.]

[157] [This is the word for "of age"; but it is derived from
_Mund_, "mouth," and refers properly to the right of
speaking through one's own _mouth_, not by a guardian.]

[158] ["occupy"; literally, "have within"]

[159] [The word _Genosse_, "companion," signifies originally
a companion in _enjoyment_.]

[160] [This word in German does not mean religion, but, as
in Latin, faithfulness to family ties--as we speak of
"filial piety." But the word elsewhere translated "pious"
(_fromm_) means "religious," as usually in English.]

[161] [It should be remembered that the words "establish"
and "State" are both derived from the root "stand."]

[162] [_huldigen_]

[163] [_Huld_]

[164] What was said in the concluding remarks after Humane
Liberalism holds good of the following,--to wit, that it was
likewise written immediately after the appearance of the
book cited.

[165] [In the philosophical sense (a thinking and acting being),
not in the political sense.]

[166] ["_Création de l'Ordre_," p. 485.]

[167] ["_Koelner Dom_," p. 4.]

[168] [_einzig_]

[169] [_am Einzigen_]

[170] [_Einzigen_]

[171] [_heilig_]

[172] [_unheilig_]

[173] [_Heiliger_]

[174] B. Bauer. "_Lit. Ztg._" 8.22.

[175] "_E. u. Z. B._," p. 89 ff.

[176] [_Einzigkeit_]

[177] [See note on p. 184.]

[178] [The words "cot" and "dung" are alike in German.]

[179] _E. g._, "_Qu'est-ce que la Propriété?_" p. 83.

[180] [_Einzige_]

[181] [A German idiom for "take upon myself," "assume."]

[182] [Apparently some benevolent scheme of the day; compare
note on p. 343.]

[183] In a registration bill for Ireland the government made
the proposal to let those be electors who pay £5 sterling of
poor-rates. He who gives alms, therefore, acquires political
rights, or elsewhere becomes a swan-knight. [See p. 342.]

[184] Minister Stein used this expression about Count von Reisach,
when he cold-bloodedly left the latter at the mercy of the
Bavarian government because to him, as he said, "a
government like Bavaria must be worth more than a simple
individual." Reisach had written against Montgelas at
Stein's bidding, and Stein later agreed to the giving up of
Reisach, which was demanded by Montgelas on account of this
very book. See Hinrichs, "_Politische Vorlesungen_," I, 280.

[185] In colleges and universities, etc., poor men compete
with rich. But they are able to do so in most cases only
through scholarships, which--a significant point almost all
come down to us from a time when free competition was still
far from being a controlling principle. The principle of
competition founds no scholarship, but says, Help yourself,
_i. e._ provide yourself the means. What the State gives for
such purposes it pays out from interested motives, to
educate "servants" for itself.

[186] [_preisgeben_]

[187] [_Preis_]

[188] [_Preis_]

[189] [_Geld_]

[190] [_gelten_]

[191] [Equivalent in ordinary German use to our "possessed
of a competence."]

[192] [_Einzige_]

[193] [Literally, "given."]

[194] [A German phrase for sharpers.]

[195] [Literally, "unhomely."]

[196] II, p. 91 ff. (See my note above.)

[197] Athanasius.

[198] [_Wesen_]

[199] [_Wesen_]

[200] Feuerbach, "Essence of Chr.," 394.

[201] [_gebrauche_]

[202] [_brauche_]

[203] [_Verein_]

[204] [_Vereinigung_]

[205] [_Muthlosigkeit_]

[206] [_Demuth_]

[207] [_Muth_]

[208] [Literally, "love-services."]

[209] [Literally, "own-benefit."]

[210] [Literally, furnishes me with a _right_.]

[211] [_Empoerung_]

[212] [_sich auf-oder emporzurichten_]

[213] To secure myself against a criminal charge I superfluously
make the express remark that I choose the word "insurrection"
on account of its _etymological sense_, and therefore am not
using it in the limited sense which is disallowed by the
penal code.

[214] 1 Cor. 15. 26.

[215] 2 Tim. 1. 10.

[216] [See the next to the last scene of the tragedy:

ODOARDO. Under the pretext of a judicial investigation he
tears you out of our arms and takes you to Grimaldi....

EMILIA. Give me that dagger, father, me!...

ODOARDO. No, no! Reflect--You too have only one life to
lose.

EMILIA. And only one innocence!

ODOARDO. Which is above the reach of any violence.--

EMILIA. But not above the reach of any seduction.--Violence!
violence! who cannot defy violence? What is called violence
is nothing; seduction is the true violence.--I have blood,
father; blood as youthful and warm as anybody's. My senses
are senses.--I can warrant nothing. I am sure of nothing. I
know Grimaldi's house. It is the house of pleasure. An hour
there, under my mother's eyes--and there arose in my soul so
much tumult as the strictest exercises of religion could
hardly quiet in weeks.--Religion! And what religion?--To
escape nothing worse, thousands sprang into the water and
are saints.--Give me that dagger, father, give it to me....

EMILIA. Once indeed there was a father who, to save his
daughter from shame, drove into her heart whatever steel he
could quickest find--gave life to her for the second time.
But all such deeds are of the past! Of such fathers there
are no more!

ODOARDO. Yes, daughter, yes! (_Stabs her._)

[217] [Or, "_regulate_" (_richten_)]

[218] [_richten_]

[219] "_Der Kommunismus in der Schweiz_," p. 24.

[220] _Ibid._ p. 63.

[221] [Cf. note p. 81.]

[222] [_Geistigkeit_]

[223] [_Geistlichkeit_]

[224] Rom. 1. 25.

[225] [_das Meinige_]

[226] [_die_--"_Meinung_"]

[227] P. 47 ff.

[228] Chamber of peers, Apr. 25, 1844.

[229] "_Anecdota_," 1. 120.

[230] "_Anecdota_," 1. 127.

[231] [_vernehmbar_]

[232] [_Vernunft_]

[233] [Literally "thought-rid."]

[234] [_Sache_]

[235] [_Sache_]

[236] 1 Thess. 5. 21.

[237] [_Andacht_, a compound form of the word "thought."]

[238] [See note on p. 112.]

[239] [_Einzige_]

[240] [_eigen_]

[241] [_geeignet_]

[242] [_Stell' Ich auf Mich meine Sache._ Literally, "if I set
my affair on myself."]

[243] ["_Ich hab' Mein' Sach' auf Nichts gestellt._" Literally,
"I have set my affair on nothing." See note on p. 3.]

* * * * *

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TRANSCRIBER'S NOTES:

1. Passages in italics are surrounded by _underscores_.

2. The original text includes Greek characters. For this text version these letters have been replaced with transliterations.

3. Certain words use oe ligature in the original text.

4. The following misprints have been corrected:
"p." corrected to "p. 7," (page 96)
"aristotocratic" corrected to "aristocratic" (page 143)
"woful" corrected to "woeful" (page 222)
"peoplet" corrected to "people" (page 277)
"heiling" corrected to "heilig" (footnote 20)

5. Other than the corrections listed above, printer's inconsistencies in spelling, punctuation, hyphenation, and ligature usage have been retained.

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