The executive power with its enormous bureaucratic and military organization, with its wide-ranging and ingenious state machinery, with a host of officials numbering half a million, besides an army of another half million – this terrifying parasitic body which enmeshes the body of French society and chokes all its pores sprang up in the time of the absolute monarchy, with the decay of the feudal system which it had helped to hasten. The seignorial privileges of the landowners and towns became transformed into so many attributes of the state power, the feudal dignitaries into paid officials, and the motley patterns of conflicting medieval plenary powers into the regulated plan of a state authority whose work is divided and centralized as in a factory.

The first French Revolution, with its task of breaking all separate local, territorial, urban, and provincial powers in order to create the civil unity of the nation, was bound to develop what the monarchy had begun, centralization, but at the same time the limits, the attributes, and the agents of the governmental power. Napoleon completed this state machinery. The Legitimate Monarchy and the July Monarchy added nothing to it but a greater division of labor, increasing at the same rate as the division of labor inside the bourgeois society created new groups of interests, and therefore new material for the state administration. Every common interest was immediately severed from the society, countered by a higher, general interest, snatched from the activities of society’s members themselves and made an object of government activity – from a bridge, a schoolhouse, and the communal property of a village community, to the railroads, the national wealth, and the national University of France. Finally the parliamentary republic, in its struggle against the revolution, found itself compelled to strengthen the means and the centralization of governmental power with repressive measures. All revolutions perfected this machine instead of breaking it. The parties, which alternately contended for domination, regarded the possession of this huge state structure as the chief spoils of the victor.

But under the absolute monarchy, during the first Revolution, and under Napoleon the bureaucracy was only the means of preparing the class rule of the bourgeoisie. Under the Restoration, under Louis Philippe, under the parliamentary republic, it was the instrument of the ruling class, however much it strove for power of its own.

Only under the second Bonaparte does the state seem to have made itself completely independent. The state machinery has so strengthened itself vis-à-vis civil society that the Chief of the Society of December 10 suffices for its head – an adventurer dropped in from abroad, raised on the shoulders of a drunken soldiery which he bought with whisky and sausages and to which he has to keep throwing more sausages. Hence the low-spirited despair, the feeling of monstrous humiliation and degradation that oppresses the breast of France and makes her gasp. She feels dishonored.

And yet the state power is not suspended in the air. Bonaparte represented a class, and the most numerous class of French society at that, the small-holding peasants.

Just as the Bourbons were the dynasty of the big landed property and the Orleans the dynasty of money, so the Bonapartes are the dynasty of the peasants, that is, the French masses. The chosen of the peasantry is not the Bonaparte who submitted to the bourgeois parliament but the Bonaparte who dismissed the bourgeois parliament. For three years the towns had succeeded in falsifying the meaning of the December 10 election and in cheating the peasants out of the restoration of the Empire. The election of December 10, 1848, has been consummated only by the coup d’état of December 2, 1851.

The small-holding peasants form an enormous mass whose members live in similar conditions but without entering into manifold relations with each other. Their mode of production isolates them from one another instead of bringing them into mutual intercourse. The isolation is furthered by France’s poor means of communication and the poverty of the peasants. Their field of production, the small holding, permits no division of labor in its cultivation, no application of science, and therefore no multifariousness of development, no diversity of talent, no wealth of social relationships. Each individual peasant family is almost self-sufficient, directly produces most of its consumer needs, and thus acquires its means of life more through an exchange with nature than in intercourse with society. A small holding, the peasant and his family; beside it another small holding, another peasant and another family. A few score of these constitute a village, and a few score villages constitute a department. Thus the great mass of the French nation is formed by the simple addition of homologous magnitudes, much as potatoes in a sack form a sack of potatoes. Insofar as millions of families live under conditions of existence that separate their mode of life, their interests, and their culture from those of the other classes, and put them in hostile opposition to the latter, they form a class. Insofar as there is merely a local interconnection among these small-holding peasants, and the identity of their interests forms no community, no national bond, and no political organization among them, they do not constitute a class. They are therefore incapable of asserting their class interest in their own name, whether through a parliament or a convention. They cannot represent themselves, they must be represented. Their representative must at the same time appear as their master, as an authority over them, an unlimited governmental power which protects them from the other classes and sends them rain and sunshine from above. The political influence of the small-holding peasants, therefore, finds its final expression in the executive power which subordinates society to itself.

Historical tradition gave rise to the French peasants’ belief in the miracle that a man named Napoleon would bring all glory back to them. And there turned up an individual who claims to be that man because he bears the name Napoleon, in consequence of the Code Napoleon, which decrees: “Inquiry into paternity is forbidden.” After a twenty-year vagabondage and a series of grotesque adventures the legend is consummated, and the man becomes Emperor of the French. The fixed idea of the nephew was realized because it coincided with the fixed idea of the most numerous class of the French people.