Mayhew astutely attributed “the immensity of . . . commerce” in the city to “the unparalleled prevalence of merchant people in London, and the consequent vastness of wealth.”43 The Economist boasted, “The richest persons in the Empire throng to her. Her scale of living is most magnificent; her rents highest; her opportunities of money-making widest.”44 One in six Britons lived in London, but London accounted for an even bigger share of national income. Incomes were, on average, 40 percent higher than in other English cities, not only because London had more wealthy residents but also because London wages were at least one-third higher than elsewhere. Her huge population and vast income made London by far the greatest concentration of consumer demand in the world. The economic historian Harold Perkin argues that “Consumer demand was the ultimate economic key to the Industrial Revolution,” providing a more powerful impetus than the invention of the steam engine or the loom.45 London’s needs, passion for novelty, and growing spending power supplied entrepreneurs with compelling incentives to adopt new technologies and create new industries.
If London attracted some of the richest individuals on earth, it was also a magnet for a large number of the poorest. When Mayhew referred to “the unprecedented multitude of individuals attracted by such wealth to the spot,” he meant not only the shopkeepers, tradesmen, lawyers, and doctors who catered specifically to the rich, but also the legions of unskilled migrants from the surrounding rural counties who came to work as servants, seamstresses, shoemakers, carpenters, dockhands, casual laborers, and messengers, or, failing that, as petty criminals, scavengers, and prostitutes.46 The juxtaposition between rich and poor was rendered more striking by the exodus of the middle classes to the suburbs and, more significant in the minds of observers, by the universal assumption that London presaged the future of society. Poverty was not, of course, new. But in the country, hunger, cold, disease, and ignorance appeared to be the work of nature. In the great capital of the world, misery seemed to be man-made, almost gratuitous. Wasn’t the means to relieve it at hand, actually visible in the form of elegant mansions, elaborate gowns, handsome carriages, and lavish entertainments? Well, no. It only looked that way to unsophisticated observers who had no idea that letting the poor eat cake for a day or two would hardly solve the problem of producing enough bread, clothing, fuel, housing, education, and medical care to raise most Englishmen out of poverty. Mayhew was not alone in naïvely supposing that the rows of brick warehouses, “vast emporia,” contained wealth “enough, one would fancy, to enrich the people of the whole globe.”47
Journalists, artists, novelists, social reformers, clergymen, and other students of society were drawn to London as “an epitome of the round world” where “there is nothing one cannot study at first hand.”48 They came there to see where society was heading. While eighteenth-century visitors were apt to focus on sin, crime, and filth, those who flocked to Victorian London were more often struck by its extremes of poverty and wealth.
November was the worst month for air quality in the world’s biggest and richest metropolis, observed Charles Dickens in Bleak House.49 On the twenty-ninth of that month in 1847, Friedrich Engels and Karl Marx struggled up Great Windmill Street toward Piccadilly, heads bowed and trying their best to avoid slipping in the ankle-deep mud or being trampled by the human throng. Their extreme myopia and the sulfurous yellow London fog obscured everything more than a foot ahead.
Engels, still as erect as a cadet, and Marx, still with a jet-black mane and magnificent whiskers, were in London to attend a congress of the Communist League, one of many tiny groups comprised of Central European utopians, Socialists, and anarchists, as well as the odd Chartist and occasional Cockney clerk in favor of male suffrage, that flourished in the relative safety of English civil liberties and lenient immigration law. When the recent collapse of a railroad boom spread financial panic in London and on the Continent, the league had hastily convened a meeting to hammer out its hitherto somewhat nebulous goals. Engels had already convinced the league to drop its insipid slogan, “All Men Are Brothers,” in favor of the more muscular “Proletarians of All Countries Unite!” He had composed two drafts of a manifesto that he and Marx meant for the league to adopt. They had discussed how they could shoulder aside those in the leadership who were convinced that workers’ grievances could be addressed without overthrowing the existing order. “This time we shall have our way,” Engels had sworn in his most recent letter to Marx.50
They finally found their way to Soho and the Red Lion pub. The headquarters of the German Workers’ Educational Union, a front for the illegal league, was on the second floor. The room had a few wooden tables and chairs and, in one corner, a grand piano meant to make refugees from Berlin and Vienna stranded in “unmusical” London feel at home.51 The air smelled of wet woolens, penny tobacco, and warm beer. For ten days, Engels and Marx dominated the proceedings, navigating the atmosphere of conspiracy and suspicion like fishes in water.
At one point, Marx read Engels’s draft manifesto out loud. One delegate recalled the philosopher’s relentless logic as well as the “sarcastic curl” of his mouth. Another remembered that Marx spoke with a lisp, which caused some listeners to hear “eight-leaved clovers” when he actually said “workers.”52 Some delegates repudiated Engels and Marx as “bourgeois intellectuals.” At the end of the ten days, however, “all opposition . . . was overcome.”
The congress voted to adopt their manifesto and agreed to declare itself in favor of “the overthrow of the bourgeoisie, the abolition of private property, and the elimination of inheritance rights.” Marx, who had already burned through several family bequests but was, as usual, broke again, was commissioned to draft the final version of the league’s call to arms.53
Engels had wanted the pamphlet to be a “simple historical narrative” and proposed that it be called The Communist Manifesto. He thought it important to tell the story of modern society’s origins in order to show why it was destined to self-destruct. He envisioned the Manifesto as a sort of Genesis and Revelation rolled into one.54
Three years after Engels introduced Marx to English political economy, Marx was already calling himself an economist.55 He had also absorbed the evolutionary theories that were beginning to pervade the sciences. Like other left-wing disciples of Hegel, he viewed society as an evolving organism rather than one that merely reproduced itself from one generation to another.56
He wanted to show that the industrial revolution signified more than the adoption of new technologies and the spectacular leap in production. It had created huge cities, factories, and transport networks. It had launched a vast global trade that made universal interdependence, not national self-sufficiency, the rule. It had imposed new patterns of boom and bust on economic activity. It had torn old social groups from their moorings and created entirely new ones, from millionaire industrialists to poverty-stricken urban laborers.
For a dozen centuries, as empires rose and fell and the wealth of nations waxed and waned, the earth’s thin and scattered population had grown by tiny increments. What remained essentially unchanged were man’s material circumstances, circumstances that guaranteed that life would remain miserable for the vast majority. Within two or three generations, the industrial revolution demonstrated that the wealth of a nation could grow by multiples rather than percentages. It had challenged the most basic premise of human existence: man’s subservience to nature and its harsh dictates. Prometheus stole fire from the gods, but the industrial revolution encouraged man to seize the controls.
Engels and Marx perceived more clearly than most of their contemporaries the newness of the society in which they came of age, and tried to work out its implications more obsessively. Modern society was evolving faster than any society in the past, they believed. The consciousness of change and changeability was a breach in the firmament of traditional truths and received wisdom. In Marx’s memorable phrase, “All that is solid melts into air.”57 Surely the vividness of their perceptions owes something to the fact that they came to England as foreign correspondents, so to speak, and that they came from a country that had yet to go through its industrial revolution. The trips from Trier and Barmen in Germany to London were journeys forward in time. Hardly anyone, except perhaps Charles Dickens,