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馬克思很喜愛《浮士德》裏惡魔 Mephistopheles 所說的話：“一切存在都應該被毀滅。”一切，包括無産階級和他的同志們。馬克思在《The 18th Brumaire》中引用此語，而斯大林則照此執行，以至連他自己的家庭都毀掉了。

Marx had loved the words of Mephistopheles in Faust: "Everything in existence is worth being destroyed." Everything, including the proletariat and the comrades. Marx quotes these words in The 18th Brumaire. Stalin acted on them and destroyed even his own family.


撒殚教并不是唯物主義的，它相信永恒的生命。Oulanem，這個通過馬克思來發言的“他”，并不否認這一點。“他”斷言，“永恒的生命” 中充滿了最高的仇恨。

The Satanist sect is not materialistic. It believes in eternal life. Oulanem, the person through whom Marx speaks, does not question this. He asserts eternal life, but as a life of hate magnified to its extreme.


對于衆魔而言，“永恒”就意味着受苦。因此，衆魔指責耶稣：“時候還沒到，你就來讓我們受苦嗎？”（ 聖經·新約·馬太福音 8:29）

It is worth noting that eternity for devils means torment. Note Jesus' reproach by demons: "Art thou come hither to torment us before the time?" (Matthew 8:29).


馬克思也有類似的不安。他寫道：

“哈！永恒！她是我們永遠的痛，
是無法描述、無法衡量的滅亡！
她是爲蔑視我們而被造的可憎之物，
我們本身，作爲時鍾機器，盲目地作機械運動，
我們生來就是時間和空間的愚蠢日曆，
除了昙花一現然後毀滅，别無目标。
因此，必須去毀掉一些東西。”

Marx is similarly obsessed:

"Ha! Eternity! She is our eternal grief,
An indescribable and immeasurable Death,
Vile artificiality conceived to scorn us,
Ourselves being clockwork, blindly mechanical,
Made to be the fool-calendars of Time and Space,
Having no purpose save to happen, to be ruined,
So that there shall be something to ruin."


我們開始知道青年馬克思身上發生什麽了。他曾經有基督教信念，但并未付諸實踐。他與其父的通信證實，他花費了大量金錢用于娛樂，而且他經常因各種事情與家長争吵。那時他似乎已堕入一個極秘密的撒殚教會的羅網，并參加了入教儀式。

We begin now to understand what has happened to young Marx. He had had Christian convictions, but had not led a consistent life. His correspondence with his father testifies to his squandering great sums of money on pleasures and his constant quarrelling with parental authority about this and other matters. Then he seems to have fallen in with the tenets of the highly secret Satanist church and received the rites of initiation.


再看《Oulanem》的結尾：

“如果存在一種吞沒一切的東西，
我将跳進去，以毀滅這個世界。
這個世界在我和無底地獄之間，顯得過于龐大，
我要用我持久的詛咒，将它擊成粉末。

我要在它粗糙的現實周圍投擲武器，
擁抱着我，這世界将啞然死去，
然後堕入絕對的虛無，
毀滅、不複存在 -- 那才是真正的活着。”

Listen to the end of Oulanem:

"If there is a Something which devours,
I'll leap within it, though I bring the world to ruins- –
The world which bulks between me and the abyss
I will smash to pieces with my enduring curses.

I'll throw my arms around its harsh reality,
Embracing me, the world will dumbly pass away,
And then sink down to utter nothingness,
Perished, with no existence - that would be really living."


據我所知，在著名作家中，隻有馬克思稱自己的作品爲“屎”、“污穢之書”。他自覺、蓄意地将穢物給予他的讀者。怪不得他的某些信徒，比如羅馬尼亞和莫桑比克共産黨，強迫囚犯們吃自己的屎尿。

As far as I know, Marx is the only renowned author who has ever called his own writings "shit," "swinish books." He consciously, deliberately gives his readers filth. No wonder, then, that some of his disciples, Communists in Romania and Mozambique, forced prisoners to eat their own excrement and drink their own urine.


在《Oulanem》裏，馬克思做了魔鬼所做的事：他詛咒全人類下地獄。

In Oulanem Marx does what the Devil does: he consigns the entire human race to damnation.


當馬克思這位早熟的天才寫下這些話時，他僅18歲。他一生的計劃已經制定。他根本不想爲人類、無産階級、或社會主義服務。他隻想毀滅這個世界，以人類的恐懼爲基礎，建起他自己的王座。

When he wrote the works quoted in the last chapter, Marx, a premature genius, was only eighteen. His life's program had thus already been established. He had no vision of serving mankind, the proletariat, or socialism. He merely wished to bring the world to ruin, to build for himself a throne whose bulwark would be human fear.


在此時期，卡爾·馬克思與其父的通信中，出現了一些靈異字句。馬克思寫道：

“一層外殼脫落了，我的衆聖之聖已被迫離開，新的靈必須來進駐。”

At that point, correspondence between Karl Marx and his father included some especially cryptic passages. The son writes,

"A curtain had fallen. My holy of holies was rent asunder and new gods had to be installed."


這些話寫于1837年11月10日，此前，這位年輕人已被承認爲基督徒。他曾公開宣稱基督住在他的心中，誰知沒多久就變成這樣。是什麽新的靈取代了基督的位置呢？

These words were written on November 10, 1837 by a young man who had professed Christianity until then. He had earlier declared that Christ was in his heart. Now this is no longer so. Who are the new gods installed in Christ’s place?


馬克思的父親回複道，

“對于這非常靈異之事有一種解釋，但我強忍着不去作這種解釋，盡管它貌似頗爲可疑。”

The father replies,

"I refrained from insisting on an explanation about a very mysterious matter although it seemed highly dubious."


這件靈異之事是什麽？沒有傳記作者解釋過這些奇異的話。

What was this mysterious matter? No biographer of Marx has explained these strange sentences.


1837年3月2日，馬克思的父親寫信給馬克思道：

“有進步的人啊，我曾期盼有朝一日你會大名鼎鼎、獲得世俗的成功，但這并非我心中唯一的期望。這些曾是我長期的幻想，但現在我可以明确告訴你，它們的實現并不能使我快樂。隻有你的心保持純潔、有人性地跳動，不讓魔鬼轉化你的心，隻有這樣，我才能快樂。”

On March 2, 1837, Marx's father writes to his son:

Your advancement, the dear hope of seeing your name some-day of great repute, and your earthly well-being are not the only desires of my heart. These are illusions I had had a long time, but I can assure you that their fulfillment would not have made me happy. Only if your heart remains pure and beats humanly and if no demon is able to alienate your heart from better feelings, only then will I be happy.


對于這位早已被承認爲基督徒的年輕人，他父親爲何突然表現出擔憂，怕他受到魔的影響呢？他父親收到的詩，就是馬克思給父親 55 歲生日的賀禮嗎？

What made a father suddenly express the fear of demonic influence upon a young son who until then had been a confessed Christian? Was it the poems he received as a present from his son for his fifty-fifth birthday?


以下摘自馬克思的詩《關于黑格爾》：

我的所有教言皆已混雜，變成魔鬼般的混濁。
因此，任何人随便怎麽想都可以。

The following quotation is taken from Marx's poem "On Hegel":

Words I teach all mixed up into a devilish muddle.
Thus, anyone may think just what he chooses to think.以下是摘自《關于黑格爾》的另一些詩句：

“因爲我發現了最高的真理，
又因爲我通過冥想發現了最深的奧秘，
現在我如同神靈，
我以黑暗爲衣裳，就像“他”那樣。”

Here also are words from another epigram on Hegel:

"Because I discovered the highest,
And because I found the deepest through meditation,
I am great like a God;
I clothe myself in darkness like Him."在馬克思的詩《蒼白少女》中，他寫道：

“因此，我已失去天堂，
我确知此事。
我這曾經信仰上帝的靈魂，
現已注定要下地獄。”

In his poem "The Pale Maiden," he writes:

"Thus heaven I've forfeited,
I know it full well.
My soul, once true to God,
Is chosen for hell."馬克思完成《Oulanem》和其它早期詩作時（在詩中馬克思自己承認與魔鬼簽了契約），他不僅沒有社會主義理念，甚至還激烈反對之。那時他是一本德語雜志《Rheinische Zeitung》的主編，這本雜志“絕不容忍哪怕是純理論的當前形式的共産主義，何況讓它實踐？這無論如何都是不可能的......”

When Marx had finished Oulanem and other early poems in which he wrote about having a pact with the Devil, he had no thought of socialism. He even fought against it. He was editor of a German magazine, the Rheinische Zeitung, which "does not concede even theoretical validity to Communist ideas in their present form, let alone desire their practical realization, which it anyway finds impossible...."


但在此之後，馬克思遇見了 Moses Hess，此人在馬克思一生中扮演了最重要的角色，正是他把馬克思導向了社會主義理念。

After reaching this stage in his thinking, Marx met Moses Hess, the man who played the most important role in his life, the man who led him to embrace the Socialist ideal.

......

馬克思那時的另一個朋友 Georg Jung 于1841年更清楚地寫道，馬克思必将把神趕出天堂，而且還要控訴祂。

Georg Jung, another friend of Marx at that time, writes even more clearly in 1841 that Marx will surely chase God from His heaven and will even sue Him.

......

最後，馬克思幹脆否認造物主的存在。

Eventually Marx claims not to even admit the existence of a Creator.

......

如果造物主不存在，那就沒人給我們誡律，我們也無須爲任何人負責了。馬克思的宣言“共産主義者絕不宣揚道德”确認了這一點。

When no Creator is acknowledged, there is no one to give us commandments, or to whom we are accountable. Marx confirms this by stating, "Communists preach absolutely no morals."


在馬克思的年代，男人通常會留胡子，但式樣與馬克思不同，而且不會留長發。馬克思的外形風格是 Joanna Southcott 的信徒的特征。Joanna Southcott 是一個靈異宗派的女祭師，她自稱與魔鬼 Shiloh 有聯系。

Shifting gears somewhat, men usually wore beards in Marx's time, but not beards like his, and they did not have long hair. Marx's manner and appearance was characteristic of the disciples of Joanna Southcott, a cultist priestess of an occult sect who claimed to be in contact with the ghost Shiloh.


她死于1814年，約60年後，一件奇事發生了：

一名戰士，James White，加入了 Southcott 的信徒們在 Chatham 城的組織。James White 曾在印度服務一段時間，然後回來并取得本地的領導權。他發展了 Joanna 的教義，使之帶有共産主義的味道。

It is strange that some sixty years after her death in 1814,

the Chatham group of Southcottians were joined by a soldier, James White, who, after his period of service in India, returned and took the lead locally, developing further the doctrines of Joanna ... with a communistic tinge.


馬克思較少公開談論形而上之事，但我們可以從他交往的人那裏，收集關于他觀點的信息。他在“第一國際”的一名同事，俄國無政府主義者 Mikhail Bakunin，曾寫道：

“那邪惡之尊，就是撒殚對神的反叛，在此反叛中，人類的解放遍地開花，這就是革命。社會主義者标識自己身份的用語是：“以那位被錯誤對待的尊者的名義”。撒殚，永恒的反叛者，是第一個自由思想家和救世主，牠使人因其卑劣的無知和順從而羞恥；撒殚解放了人，在人的額頭上蓋上解放和人性的印記，使人反叛并吃了知識之果。”

Marx did not often speak publicly about metaphysics, but we can gather his views from the men with whom he associated. One of his partners in the First International was Mikhail Bakunin, a Russian anarchist, who wrote:

"The Evil One is the satanic revolt against divine authority, revolt in which we see the fecund germ of all human emanci-pations, the revolution. Socialists recognise each other by the words "In the name of the one to whom a great wrong has been done." Satan [is] the eternal rebel, the first freethinker and the emancipator of worlds. He makes man ashamed of his bes-tial ignorance and obedience; he emancipates him, stamps upon his brow the seal of liberty and humanity, in urging him to disobey and eat of the fruit of knowledge."


Bakunin 不僅贊頌路斯弗，他還有具體的革命計劃，不過，這計劃并不會解救被剝削的窮人。他寫道：

“在這革命中，我們必須喚醒人們心中的魔鬼，以激起他們最卑鄙的激情。我們的使命是摧毀，而不是教誨。毀滅的欲望就是創造性的欲望。”

Bakunin does more than praise Lucifer. He has a concrete program of revolution, but not one that would free the poor from exploitation. He writes:

"In this revolution we will have to awaken the Devil in the people, to stir up the basest passions. Our mission is to destroy, not to edify. The passion of destruction is a creative passion."


馬克思和 Bakunin 一起建立了“第一國際”以支持這一計劃。馬克思和恩格斯在《共産主義宣言》中說，無産階級認爲法律、道德、宗教信仰都是“資産階級的偏見，這些偏見潛伏于背後，就像衆多資産階級趣味一樣。”

Marx, along with Bakunin, formed the First International and endorsed this strange program. Marx and Engels said in The Communist Manifesto that the proletarian sees law, morality, and religion as "so many bourgeois prejudices, behind which lurk in ambush just as many bourgeois interests."Bakunin 又揭示，Proudhon，另一名主要的社會主義思想家，同時也是馬克思的朋友，同樣崇拜撒殚。Hess 把馬克思介紹給了 Proudhon。Proudhon 的發型和胡子樣式與馬克思相似 -- 這是19世紀的 Joanna Southcott 撒殚教會成員的典型特征。Proudhon 同樣寫了一些亵渎神明和召喚撒殚的作品。

Bakunin reveals that Proudhon, another major Socialist thinker and at that time a friend of Karl Marx, also "worshiped Satan." Hess had introduced Marx to Proudhon, who wore the same hair style typical of the nineteenth-century Satanist sect of Joanna Southcott.


（未完待續）