No More Learning

Even now the legislative power is asked, no
longer simply to regulate the government of factories, but to create
factories itself. Listen to the millions of voices shouting on all hands
for THE ORGANISATION OF LABOR, THE CREATION OF NATIONAL WORKSHOPS!
The whole laboring class is agitated: it has its journals, organs,
and representatives. To guarantee labor to the workingman, to balance
production with sale, to harmonize industrial proprietors, it advocates
to-day--as a sovereign remedy--one sole head, one national wardenship,
one huge manufacturing company. For, sir, all this is included in the
idea of national workshops. On this subject I wish to quote, as proof,
the views of an illustrious economist, a brilliant mind, a progressive
intellect, an enthusiastic soul, a true patriot, and yet an official
defender of the right of property. [40]


The honorable professor of the Conservatory proposes then,--

1. TO CHECK THE CONTINUAL EMIGRATION OF LABORERS FROM THE COUNTRY INTO
THE CITIES.

But, to keep the peasant in his village, his residence there must be
made endurable: to be just to all, the proletaire of the country must be
treated as well as the proletaire of the city. Reform is needed, then,
on farms as well as in factories; and, when the government enters the
workshop, the government must seize the plough! What becomes, during
this progressive invasion, of independent cultivation, exclusive domain,
property?

2. TO FIX FOR EACH PROFESSION A MODERATE SALARY, VARYING WITH TIME AND
PLACE AND BASED UPON CERTAIN DATA.

The object of this measure would be to secure to laborers their
subsistence, and to proprietors their profits, while obliging the latter
to sacrifice from motives of prudence, if for no other reason, a portion
of their income. Now, I say, that this portion, in the long run, would
swell until at last there would be an equality of enjoyment between the
proletaire and the proprietor. For, as we have had occasion to remark
several times already, the interest of the capitalist--in other words
the increase of the idler--tends, on account of the power of labor, the
multiplication of products and exchanges, to continually diminish, and,
by constant reduction, to disappear. So that, in the society proposed
by M. Blanqui, equality would not be realized at first, but would exist
potentially; since property, though outwardly seeming to be industrial
feudality, being no longer a principle of exclusion and encroachment,
but only a privilege of division, would not be slow, thanks to the
intellectual and political emancipation of the proletariat, in passing
into absolute equality,--as absolute at least as any thing can be on
this earth.

I omit, for the sake of brevity, the numerous considerations which
the professor adduces in support of what he calls, too modestly in my
opinion, his Utopia. They would serve only to prove beyond all question
that, of all the charlatans of radicalism who fatigue the public ear,
no one approaches, for depth and clearness of thought, the audacious M.
Blanqui.


3. NATIONAL WORKSHOPS SHOULD BE IN OPERATION ONLY DURING PERIODS OF
STAGNATION IN ORDINARY INDUSTRIES; AT SUCH TIMES THEY SHOULD BE OPENED
AS VAST OUTLETS TO THE FLOOD OF THE LABORING POPULATION.

But, sir, the stoppage of private industry is the result of
over-production, and insufficient markets. If, then, production
continues in the national workshops, how will the crisis be terminated?
Undoubtedly, by the general depreciation of merchandise, and, in the
last analysis, by the conversion of private workshops into national
workshops. On the other hand, the government will need capital with
which to pay its workmen; now, how will this capital be obtained? By
taxation. And upon what will the tax be levied? Upon property. Then you
will have proprietary industry sustaining against itself, and at its own
expense, another industry with which it cannot compete. What, think you,
will become, in this fatal circle, of the possibility of profit,--in a
word, of property?

Thank Heaven! equality of conditions is taught in the public schools;
let us fear revolutions no longer. The most implacable enemy of property
could not, if he wished to destroy it, go to work in a wiser and more
effective way. Courage, then, ministers, deputies, economists! make
haste to seize this glorious initiative; let the watchwords of equality,
uttered from the heights of science and power, be repeated in the midst
of the people; let them thrill the breasts of the proletaires, and carry
dismay into the ranks of the last representatives of privilege!

The tendency of society in favor of compelling proprietors to support
national workshops and public manufactories is so strong that for
several years, under the name of ELECTORAL REFORM, it has been
exclusively the question of the day. What is, after all, this electoral
reform which the people grasp at, as if it were a bait, and which
so many ambitious persons either call for or denounce? It is the
acknowledgment of the right of the masses to a voice in the assessment
of taxes, and the making of the laws; which laws, aiming always at the
protection of material interests, affect, in a greater or less degree,
all questions of taxation or wages. Now the people, instructed long
since by their journals, their dramas, [41] and their songs, [42] know
to-day that taxation, to be equitably divided, must be graduated, and
must be borne mainly by the rich,--that it must be levied upon luxuries,
&c. And be sure that the people, once in the majority in the Chamber,
will not fail to apply these lessons. Already we have a minister
of public works. National workshops will follow; and soon, as
a consequence, the excess of the proprietor's revenue over the
workingman's wages will be swallowed up in the coffers of the laborers
of the State. Do you not see that in this way property is gradually
reduced, as nobility was formerly, to a nominal title, to a distinction
purely honorary in its nature?


Either the electoral reform will fail to accomplish that which is hoped
from it, and will disappoint its innumerable partisans, or else it will
inevitably result in a transformation of the absolute right under which
we live into a right of possession; that is, that while, at present,
property makes the elector, after this reform is accomplished, the
citizen, the producer will be the possessor. [43] Consequently, the
radicals are right in saying that the electoral reform is in their eyes
only a means; but, when they are silent as to the end, they show either
profound ignorance, or useless dissimulation. There should be no secrets
or reservations from peoples and powers. He disgraces himself and fails
in respect for his fellows, who, in publishing his opinions, employs
evasion and cunning. Before the people act, they need to know the whole
truth. Unhappy he who shall dare to trifle with them! For the people are
credulous, but they are strong. Let us tell them, then, that this reform
which is proposed is only a means,--a means often tried, and hitherto
without effect,--but that the logical object of the electoral reform is
equality of fortunes; and that this equality itself is only a new means
having in view the superior and definitive object of the salvation of
society, the restoration of morals and religion, and the revival of
poetry and art.


This assertion of M. Rossi is not borne out by history. Property is the
cause of the electoral right, not as a PRESUMPTION OF CAPACITY,--an idea
which never prevailed until lately, and which is extremely absurd,--but
as a GUARANTEE OF DEVOTION TO THE ESTABLISHED ORDER. The electoral body
is a league of those interested in the maintenance of property, against
those not interested. There are thousands of documents, even official
documents, to prove this, if necessary. For the rest, the present system
is only a continuation of the municipal system, which, in the
middle ages, sprang up in connection with feudalism,--an oppressive,
mischief-making system, full of petty passions and base intrigues.


It would be an abuse of the reader's patience to insist further upon
the tendency of our time towards equality. There are, moreover, so many
people who denounce the present age, that nothing is gained by exposing
to their view the popular, scientific, and representative tendencies of
the nation.

Prompt to recognize the accuracy of the inferences drawn from
observation, they confine themselves to a general censure of the facts,
and an absolute denial of their legitimacy. "What wonder," they say,
"that this atmosphere of equality intoxicates us, considering all that
has been said and done during the past ten years! . . . Do you not see that
society is dissolving, that a spirit of infatuation is carrying us away?
All these hopes of regeneration are but forebodings of death; your songs
of triumph are like the prayers of the departing, your trumpet peals
announce the baptism of a dying man. Civilization is falling in ruin:
_Imus, imus, praecipites_! "

Such people deny God. I might content myself with the reply that
the spirit of 1830 was the result of the maintenance of the violated
charter; that this charter arose from the Revolution of '89; that
'89 implies the States-General's right of remonstrance, and the
enfranchisement of the communes; that the communes suppose feudalism,
which in its turn supposes invasion, Roman law, Christianity, &c.

But it is necessary to look further. We must penetrate to the very heart
of ancient institutions, plunge into the social depths, and uncover this
indestructible leaven of equality which the God of justice breathed into
our souls, and which manifests itself in all our works.

Labor is man's contemporary; it is a duty, since it is a condition of
existence: "In the sweat of thy face shalt thou eat bread. " It is more
than a duty, it is a mission: "God put the man into the garden to dress
it. " I add that labor is the cause and means of equality.

Cast away upon a desert island two men: one large, strong, and active;
the other weak, timid, and domestic. The latter will die of hunger;
while the other, a skilful hunter, an expert fisherman, and an
indefatigable husbandman, will overstock himself with provisions. What
greater inequality, in this state of Nature so dear to the heart of Jean
Jacques, could be imagined! But let these two men meet and associate
themselves: the second immediately attends to the cooking, takes charge
of the household affairs, and sees to the provisions, beds, and clothes;
provided the stronger does not abuse his superiority by enslaving and
ill-treating his companion, their social condition will be perfectly
equal. Thus, through exchange of services, the inequalities of Nature
neutralize each other, talents associate, and forces balance. Violence
and inertia are found only among the poor and the aristocratic. And
in that lies the philosophy of political economy, the mystery of human
brotherhood. _Hic est sapientia_. Let us pass from the hypothetical
state of pure Nature into civilization.

The proprietor of the soil, who produces, I will suppose with the
economists, by lending his instrument, receives at the foundation of a
society so many bushels of grain for each acre of arable land. As long
as labor is weak, and the variety of its products small, the proprietor
is powerful in comparison with the laborers; he has ten times,
one hundred times, the portion of an honest man. But let labor, by
multiplying its inventions, multiply its enjoyments and wants, and the
proprietor, if he wishes to enjoy the new products, will be obliged to
reduce his income every day; and since the first products tend rather
to depreciate than to rise in value,--in consequence of the continual
addition of the new ones, which may be regarded as supplements of the
first ones,--it follows that the idle proprietor grows poor as fast
as public prosperity increases. "Incomes" (I like to quote you, sir,
because it is impossible to give too good an authority for these
elementary principles of economy, and because I cannot express them
better myself), "incomes," you have said, "tend to disappear as capital
increases. He who possesses to-day an income of twenty thousand pounds
is not nearly as rich as he who possessed the same amount fifty years
ago. The time is coming when all property will be a burden to the idle,
and will necessarily pass into the hands of the able and industrious.
[44]. . . "


In order to live as a proprietor, or to consume without producing, it is
necessary, then, to live upon the labor of another; in other words,
it is necessary to kill the laborer. It is upon this principle that
proprietors of those varieties of capital which are of primary necessity
increase their farm-rents as fast as industry develops, much more
careful of their privileges in that respect, than those economists who,
in order to strengthen property, advocate a reduction of interest.
But the crime is unavailing: labor and production increase; soon the
proprietor will be forced to labor, and then property is lost.

The proprietor is a man who, having absolute control of an instrument
of production, claims the right to enjoy the product of the instrument
without using it himself. To this end he lends it; and we have just
seen that from this loan the laborer derives a power of exchange, which
sooner or later will destroy the right of increase. In the first place,
the proprietor is obliged to allow the laborer a portion of the product,
for without it the laborer could not live. Soon the latter, through
the development of his industry, finds a means of regaining the greater
portion of that which he gives to the proprietor; so that at last, the
objects of enjoyment increasing continually, while the income of the
idler remains the same, the proprietor, having exhausted his resources,
begins to think of going to work himself. Then the victory of the
producer is certain. Labor commences to tip the balance towards its own
side, and commerce leads to equilibrium.

Man's instinct cannot err; as, in liberty, exchange of functions leads
inevitably to equality among men, so commerce--or exchange of products,
which is identical with exchange of functions--is a new cause of
equality. As long as the proprietor does not labor, however small his
income, he enjoys a privilege; the laborer's welfare may be equal to
his, but equality of conditions does not exist. But as soon as the
proprietor becomes a producer,--since he can exchange his special
product only with his tenant or his _commandite_,--sooner or later this
tenant, this _exploited_ man, if violence is not done him, will make
a profit out of the proprietor, and will oblige him to restore--in the
exchange of their respective products--the interest on his capital. So
that, balancing one injustice by another, the contracting parties will
be equal. Labor and exchange, when liberty prevails, lead, then, to
equality of fortunes; mutuality of services neutralizes privilege.
That is why despots in all ages and countries have assumed control
of commerce; they wished to prevent the labor of their subjects from
becoming an obstacle to the rapacity of tyrants.

Up to this point, all takes place in the natural order; there is no
premeditation, no artifice. The whole proceeding is governed by the laws
of necessity alone. Proprietors and laborers act only in obedience to
their wants. Thus, the exercise of the right of increase, the art
of robbing the producer, depends--during this first period of
civilization--upon physical violence, murder, and war.

But at this point a gigantic and complicated conspiracy is hatched
against the capitalists. The weapon of the EXPLOITERS is met by the
EXPLOITED with the instrument of commerce,--a marvellous invention,
denounced at its origin by the moralists who favored property, but
inspired without doubt by the genius of labor, by the Minerva of the
proletaires.

The principal cause of the evil lay in the accumulation and immobility
of capital of all sorts,--an immobility which prevented labor, enslaved
and subalternized by haughty idleness, from ever acquiring it. The
necessity was felt of dividing and mobilizing wealth, of rendering it
portable, of making it pass from the hands of the possessor into those
of the worker. Labor invented MONEY. Afterwards, this invention was
revived and developed by the BILL OF EXCHANGE and the BANK. For all
these things are substantially the same, and proceed from the same mind.
The first man who conceived the idea of representing a value by a shell,
a precious stone, or a certain weight of metal, was the real inventor
of the Bank. What is a piece of money, in fact? It is a bill of exchange
written upon solid and durable material, and carrying with it its own
redemption. By this means, oppressed equality was enabled to laugh at
the efforts of the proprietors, and the balance of justice was adjusted
for the first time in the tradesman's shop. The trap was cunningly set,
and accomplished its purpose so thoroughly that in idle hands money
became only dissolving wealth, a false symbol, a shadow of riches. An
excellent economist and profound philosopher was that miser who took
as his motto, "WHEN A GUINEA IS EXCHANGED, IT EVAPORATES. " So it may
be said, "When real estate is converted into money, it is lost. " This
explains the constant fact of history, that the nobles--the unproductive
proprietors of the soil--have every where been dispossessed by
industrial and commercial plebeians. Such was especially the case in the
formation of the Italian republics, born, during the middle ages, of
the impoverishment of the seigniors. I will not pursue the interesting
considerations which this matter suggests; I could only repeat the
testimony of historians, and present economical demonstrations in an
altered form.

The greatest enemy of the landed and industrial aristocracy to-day, the
incessant promoter of equality of fortunes, is the BANKER. Through him
immense plains are divided, mountains change their positions, forests
are grown upon the public squares, one hemisphere produces for another,
and every corner of the globe has its usufructuaries. By means of the
Bank new wealth is continually created, the use of which (soon becoming
indispensable to selfishness) wrests the dormant capital from the hands
of the jealous proprietor. The banker is at once the most potent creator
of wealth, and the main distributor of the products of art and Nature.
And yet, by the strangest antinomy, this same banker is the most
relentless collector of profits, increase, and usury ever inspired by
the demon of property. The importance of the services which he renders
leads us to endure, though not without complaint, the taxes which he
imposes. Nevertheless, since nothing can avoid its providential mission,
since nothing which exists can escape the end for which it exists
the banker (the modern Croesus) must some day become the restorer of
equality. And following in your footsteps, sir, I have already given the
reason; namely, that profit decreases as capital multiplies, since an
increase of capital--calling for more laborers, without whom it remains
unproductive--always causes an increase of wages. Whence it follows that
the Bank, to-day the suction-pump of wealth, is destined to become the
steward of the human race.

The phrase EQUALITY OF FORTUNES chafes people, as if it referred to
a condition of the other world, unknown here below. There are some
persons, radicals as well as moderates, whom the very mention of this
idea fills with indignation. Let, then, these silly aristocrats abolish
mercantile societies and insurance companies, which are founded
by prudence for mutual assistance. For all these social facts, so
spontaneous and free from all levelling intentions, are the legitimate
fruits of the instinct of equality.

When the legislator makes a law, properly speaking he does not MAKE
it,--he does not CREATE it: he DESCRIBES it. In legislating upon the
moral, civil, and political relations of citizens, he does not express
an arbitrary notion: he states the general idea,--the higher principle
which governs the matter which he is considering; in a word, he is the
proclaimer, not the inventor, of the law. So, when two or more men
form among themselves, by synallagmatic contract, an industrial or an
insurance association, they recognize that their interests, formerly
isolated by a false spirit of selfishness and independence, are
firmly connected by their inner natures, and by the mutuality of their
relations. They do not really bind themselves by an act of their private
will: they swear to conform henceforth to a previously existing social
law hitherto disregarded by them. And this is proved by the fact that
these same men, could they avoid association, would not associate.
Before they can be induced to unite their interests, they must acquire
full knowledge of the dangers of competition and isolation; hence the
experience of evil is the only thing which leads them into society.

Now I say that, to establish equality among men, it is only necessary
to generalize the principle upon which insurance, agricultural, and
commercial associations are based. I say that competition, isolation
of interests, monopoly, privilege, accumulation of capital, exclusive
enjoyment, subordination of functions, individual production, the right
of profit or increase, the exploitation of man by man, and, to sum up
all these species under one head, that PROPERTY is the principal cause
of misery and crime. And, for having arrived at this offensive and
anti-proprietary conclusion, I am an abhorred monster; radicals and
conservatives alike point me out as a fit subject for prosecution; the
academies shower their censures upon me; the most worthy people regard
me as mad; and those are excessively tolerant who content themselves
with the assertion that I am a fool. Oh, unhappy the writer who
publishes the truth otherwise than as a performance of a duty! If he has
counted upon the applause of the crowd; if he has supposed that avarice
and self-interest would forget themselves in admiration of him; if he
has neglected to encase himself within three thicknesses of brass,--he
will fail, as he ought, in his selfish undertaking. The unjust
criticisms, the sad disappointments, the despair of his mistaken
ambition, will kill him.

But, if I am no longer permitted to express my own personal opinion
concerning this interesting question of social equilibrium, let me, at
least, make known the thought of my masters, and develop the doctrines
advocated in the name of the government.

It never has been my intention, sir, in spite of the vigorous censure
which you, in behalf of your academy, have pronounced upon the doctrine
of equality of fortunes, to contradict and cope with you. In listening
to you, I have felt my inferiority too keenly to permit me to enter upon
such a discussion. And then,--if it must be said,--however different
your language is from mine, we believe in the same principles; you share
all my opinions. I do not mean to insinuate thereby, sir, that you have
(to use the phraseology of the schools) an ESOTERIC and an EXOTERIC
doctrine,--that, secretly believing in equality, you defend property
only from motives of prudence and by command. I am not rash enough to
regard you as my colleague in my revolutionary projects; and I esteem
you too highly, moreover, to suspect you of dissimulation. I only
mean that the truths which methodical investigation and laborious
metaphysical speculation have painfully demonstrated to me, a profound
acquaintance with political economy and a long experience reveal to
you. While I have reached my belief in equality by long reflection, and
almost in spite of my desires, you hold yours, sir, with all the zeal of
faith,--with all the spontaneity of genius. That is why your course
of lectures at the Conservatory is a perpetual war upon property and
inequality of fortunes; that is why your most learned investigations,
your most ingenious analyses, and your innumerable observations always
conclude in a formula of progress and equality; that is why, finally,
you are never more admired and applauded than at those moments of
inspiration when, borne upon the wings of science, you ascend to those
lofty truths which cause plebeian hearts to beat with enthusiasm, and
which chill with horror men whose intentions are evil. How many times,
from the place where I eagerly drank in your eloquent words, have I
inwardly thanked Heaven for exempting you from the judgment passed by
St. Paul upon the philosophers of his time,--"They have known the truth,
and have not made it known"! How many times have I rejoiced at finding
my own justification in each of your discourses! No, no; I neither wish
nor ask for any thing which you do not teach yourself. I appeal to your
numerous audience; let it belie me if, in commenting upon you, I pervert
your meaning.

A disciple of Say, what in your eyes is more anti-social than the
custom-houses; or, as you correctly call them, the barriers erected by
monopoly between nations? What is more annoying, more unjust, or more
absurd, than this prohibitory system which compels us to pay forty
sous in France for that which in England or Belgium would bring us but
fifteen? It is the custom-house, you once said, [45] which arrests
the development of civilization by preventing the specialization of
industries; it is the custom-house which enriches a hundred monopolists
by impoverishing millions of citizens; it is the custom-house which
produces famine in the midst of abundance, which makes labor sterile by
prohibiting exchange, and which stifles production in a mortal embrace.
It is the custom-house which renders nations jealous of, and hostile to,
each other; four-fifths of the wars of all ages were caused originally
by the custom-house. And then, at the highest pitch of your enthusiasm,
you shouted: "Yes, if to put an end to this hateful system, it should
become necessary for me to shed the last drop of my blood, I would
joyfully spring into the gap, asking only time enough to give thanks to
God for having judged me worthy of martyrdom! "


And, at that solemn moment, I said to myself: "Place in every department
of France such a professor as that, and the revolution is avoided. "

But, sir, by this magnificent theory of liberty of commerce you render
military glory impossible,--you leave nothing for diplomacy to do;
you even take away the desire for conquest, while abolishing profit
altogether. What matters it, indeed, who restores Constantinople,
Alexandria, and Saint Jean d'Acre, if the Syrians, Egyptians, and Turks
are free to choose their masters; free to exchange their products with
whom they please? Why should Europe get into such a turmoil over this
petty Sultan and his old Pasha, if it is only a question whether we or
the English shall civilize the Orient,--shall instruct Egypt and Syria
in the European arts, and shall teach them to construct machines, dig
canals, and build railroads? For, if to national independence free trade
is added, the foreign influence of these two countries is thereafter
exerted only through a voluntary relationship of producer to producer,
or apprentice to journeyman.

Alone among European powers, France cheerfully accepted the task of
civilizing the Orient, and began an invasion which was quite apostolic
in its character,--so joyful and high-minded do noble thoughts render
our nation! But diplomatic rivalry, national selfishness, English
avarice, and Russian ambition stood in her way. To consummate a
long-meditated usurpation, it was necessary to crush a too generous
ally: the robbers of the Holy Alliance formed a league against dauntless
and blameless France. Consequently, at the news of this famous treaty,
there arose among us a chorus of curses upon the principle of property,
which at that time was acting under the hypocritical formulas of the old
political system. The last hour of property seemed to have struck by
the side of Syria; from the Alps to the ocean, from the Rhine to the
Pyrenees, the popular conscience was aroused. All France sang songs
of war, and the coalition turned pale at the sound of these shuddering
cries: "War upon the autocrat, who wishes to be proprietor of the
old world! War upon the English perjurer, the devourer of India, the
poisoner of China, the tyrant of Ireland, and the eternal enemy of
France! War upon the allies who have conspired against liberty and
equality! War! war! war upon property! "

By the counsel of Providence the emancipation of the nations is
postponed. France is to conquer, not by arms, but by example. Universal
reason does not yet understand this grand equation, which, commencing
with the abolition of slavery, and advancing over the ruins of
aristocracies and thrones, must end in equality of rights and fortunes;
but the day is not far off when the knowledge of this truth will be as
common as that of equality of origin. Already it seems to be understood
that the Oriental question is only a question of custom-houses. Is it,
then, so difficult for public opinion to generalize this idea, and to
comprehend, finally, that if the suppression of custom-houses involves
the abolition of national property, it involves also, as a consequence,
the abolition of individual property?

In fact, if we suppress the custom-houses, the alliance of the nations
is declared by that very act; their solidarity is recognized, and their
equality proclaimed. If we suppress the custom-houses, the principle of
association will not be slow in reaching from the State to the province,
from the province to the city, and from the city to the workshop. But,
then, what becomes of the privileges of authors and artists? Of what
use are the patents for invention, imagination, amelioration, and
improvement? When our deputies write a law of literary property by
the side of a law which opens a large breach in the custom-house they
contradict themselves, indeed, and pull down with one hand what they
build up with the other.
Without the custom-house, literary property
does not exist, and the hopes of our starving authors are frustrated.
For, certainly you do not expect, with the good man Fourier, that
literary property will exercise itself in China to the profit of a
French writer; and that an ode of Lamartine, sold by privilege all over
the world, will bring in millions to its author! The poet's work
is peculiar to the climate in which he lives; every where else the
reproduction of his works, having no market value, should be frank and
free. But what! will it be necessary for nations to put themselves under
mutual surveillance for the sake of verses, statues, and elixirs? We
shall always have, then, an excise, a city-toll, rights of entrance
and transit, custom-houses finally; and then, as a reaction against
privilege, smuggling.

Smuggling! That word reminds me of one of the most horrible forms
of property. "Smuggling," you have said, sir, [46] "is an offence of
political creation; it is the exercise of natural liberty, defined as a
crime in certain cases by the will of the sovereign. The smuggler is a
gallant man,--a man of spirit, who gaily busies himself in procuring for
his neighbor, at a very low price, a jewel, a shawl, or any other object
of necessity or luxury, which domestic monopoly renders excessively
dear. " Then, to a very poetical monograph of the smuggler, you add this
dismal conclusion,--that the smuggler belongs to the family of Mandrin,
and that the galleys should be his home!


But, sir, you have not called attention to the horrible exploitation
which is carried on in this way in the name of property.

It is said,--and I give this report only as an hypothesis and an
illustration, for I do not believe it,--it is said that the present
minister of finances owes his fortune to smuggling. M. Humann, of
Strasbourg, sent out of France, it is said, enormous quantities of
sugar, for which he received the bounty on exportation promised by
the State; then, smuggling this sugar back again, he exported it anew,
receiving the bounty on exportation a second time, and so on. Notice,
sir, that I do not state this as a fact; I give it only as it is told,
not endorsing or even believing it. My sole design is to fix the idea in
the mind by an example. If I believed that a minister had committed such
a crime, that is, if I had personal and authentic knowledge that he had,
I would denounce M. Humann, the minister of finances, to the Chamber of
Deputies, and would loudly demand his expulsion from the ministry.

But that which is undoubtedly false of M. Humann is true of many others,
as rich and no less honorable than he. Smuggling, organized on a large
scale by the eaters of human flesh, is carried on to the profit of a few
pashas at the risk and peril of their imprudent victims. The inactive
proprietor offers his merchandise for sale; the actual smuggler risks
his liberty, his honor, and his life. If success crowns the enterprise,
the courageous servant gets paid for his journey; the profit goes to
the coward. If fortune or treachery delivers the instrument of this
execrable traffic into the hands of the custom-house officer, the
master-smuggler suffers a loss which a more fortunate voyage will soon
repair. The agent, pronounced a scoundrel, is thrown into prison in
company with robbers; while his glorious patron, a juror, elector,
deputy, or minister, makes laws concerning expropriation, monopoly, and
custom-houses!

I promised, at the beginning of this letter, that no attack on property
should escape my pen, my only object being to justify myself before the
public by a general recrimination. But I could not refrain from branding
so odious a mode of exploitation, and I trust that this short digression
will be pardoned. Property does not avenge, I hope, the injuries which
smuggling suffers.

The conspiracy against property is general; it is flagrant; it takes
possession of all minds, and inspires all our laws; it lies at the
bottom of all theories. Here the proletaire pursues property in the
street, there the legislator lays an interdict upon it; now, a professor
of political economy or of industrial legislation, [47] paid to defend
it, undermines it with redoubled blows; at another--time, an academy
calls it in question, [48] or inquires as to the progress of its
demolition. [49] To-day there is not an idea, not an opinion, not
a sect, which does not dream of muzzling property. None confess it,
because none are yet conscious of it; there are too few minds capable
of grasping spontaneously this ensemble of causes and effects,
of principles and consequences, by which I try to demonstrate the
approaching disappearance of property; on the other hand, the ideas that
are generally formed of this right are too divergent and too loosely
determined to allow an admission, so soon, of the contrary theory. Thus,
in the middle and lower ranks of literature and philosophy, no less than
among the common people, it is thought that, when property is abolished,
no one will be able to enjoy the fruit of his labor; that no one will
have any thing peculiar to himself, and that tyrannical communism will
be established on the ruins of family and liberty! --chimeras, which are
to support for a little while longer the cause of privilege.


But, before determining precisely the idea of property, before seeking
amid the contradictions of systems for the common element which must
form the basis of the new right, let us cast a rapid glance at
the changes which, at the various periods of history, property has
undergone. The political forms of nations are the expression of their
beliefs. The mobility of these forms, their modification and their
destruction, are solemn experiences which show us the value of ideas,
and gradually eliminate from the infinite variety of customs the
absolute, eternal, and immutable truth. Now, we shall see that every
political institution tends, necessarily, and on pain of death, to
equalize conditions; that every where and always equality of fortunes
(like equality of rights) has been the social aim, whether the plebeian
classes have endeavored to rise to political power by means of property,
or whether--rulers already--they have used political power to overthrow
property. We shall see, in short, by the progress of society, that the
consummation of justice lies in the extinction of individual domain.

For the sake of brevity, I will disregard the testimony of
ecclesiastical history and Christian theology: this subject deserves a
separate treatise, and I propose hereafter to return to it. Moses and
Jesus Christ proscribed, under the names of usury and inequality, [50]
all sorts of profit and increase. The church itself, in its purest
teachings, has always condemned property; and when I attacked, not only
the authority of the church, but also its infidelity to justice, I did
it to the glory of religion. I wanted to provoke a peremptory reply, and
to pave the way for Christianity's triumph, in spite of the innumerable
attacks of which it is at present the object. I hoped that an apologist
would arise forthwith, and, taking his stand upon the Scriptures, the
Fathers, the canons, and the councils and constitutions of the Popes,
would demonstrate that the church always has maintained the doctrine of
equality, and would attribute to temporary necessity the contradictions
of its discipline. Such a labor would serve the cause of religion
as well as that of equality. We must know, sooner or later, whether
Christianity is to be regenerated in the church or out of it, and
whether this church accepts the reproaches cast upon it of hatred to
liberty and antipathy to progress. Until then we will suspend judgment,
and content ourselves with placing before the clergy the teachings of
history.


When Lycurgus undertook to make laws for Sparta, in what condition did
he find this republic? On this point all historians agree. The people
and the nobles were at war. The city was in a confused state, and
divided by two parties,--the party of the poor, and the party of the
rich. Hardly escaped from the barbarism of the heroic ages, society was
rapidly declining. The proletariat made war upon property, which, in its
turn, oppressed the proletariat. What did Lycurgus do? His first measure
was one of general security, at the very idea of which our legislators
would tremble. He abolished all debts; then, employing by turns
persuasion and force, he induced the nobles to renounce their
privileges, and re-established equality.

Lycurgus, in a word, hunted property out of Lacedaemon, seeing no other
way to harmonize liberty, equality, and law. I certainly should not wish
France to follow the example of Sparta; but it is remarkable that the
most ancient of Greek legislators, thoroughly acquainted with the nature
and needs of the people, more capable than any one else of appreciating
the legitimacy of the obligations which he, in the exercise of his
absolute authority, cancelled; who had compared the legislative
systems of his time, and whose wisdom an oracle had proclaimed,--it
is remarkable, I say, that Lycurgus should have judged the right of
property incompatible with free institutions, and should have thought it
his duty to preface his legislation by a coup d'etat which destroyed all
distinctions of fortune.

Lycurgus understood perfectly that the luxury, the love of enjoyments,
and the inequality of fortunes, which property engenders, are the bane
of society; unfortunately the means which he employed to preserve his
republic were suggested to him by false notions of political economy,
and by a superficial knowledge of the human heart. Accordingly,
property, which this legislator wrongly confounded with wealth,
reentered the city together with the swarm of evils which he was
endeavoring to banish; and this time Sparta was hopelessly corrupted.


"The introduction of wealth," says M. Pastoret, "was one of the
principal causes of the misfortunes which they experienced. Against
these, however, the laws had taken extraordinary precautions, the best
among which was the inculcation of morals which tended to suppress
desire. "


The best of all precautions would have been the anticipation of desire
by satisfaction. Possession is the sovereign remedy for cupidity,
a remedy which would have been the less perilous to Sparta because
fortunes there were almost equal, and conditions were nearly alike. As a
general thing, fasting and abstinence are bad teachers of moderation.

"There was a law," says M. Pastoret again, "to prohibit the rich from
wearing better clothing than the poor, from eating more delicate food,
and from owning elegant furniture, vases, carpets, fine houses," &c.
Lycurgus hoped, then, to maintain equality by rendering wealth useless.
How much wiser he would have been if, in accordance with his military
discipline, he had organized industry and taught the people to procure
by their own labor the things which he tried in vain to deprive them of.
In that case, enjoying happy thoughts and pleasant feelings, the citizen
would have known no other desire than that with which the legislator
endeavored to inspire him,--love of honor and glory, the triumphs of
talent and virtue.

"Gold and all kinds of ornaments were forbidden the women. " Absurd.
After the death of Lycurgus, his institutions became corrupted; and four
centuries before the Christian era not a vestige remained of the former
simplicity. Luxury and the thirst for gold were early developed among
the Spartans in a degree as intense as might have been expected from
their enforced poverty and their inexperience in the arts. Historians
have accused Pausanias, Lysander, Agesilaus, and others of having
corrupted the morals of their country by the introduction of wealth
obtained in war. It is a slander. The morals of the Spartans necessarily
grew corrupt as soon as the Lacedaemonian poverty came in contact with
Persian luxury and Athenian elegance. Lycurgus, then, made a fatal
mistake in attempting to inspire generosity and modesty by enforcing
vain and proud simplicity.


"Lycurgus was not frightened at idleness! A Lacedemonian, happening to
be in Athens (where idleness was forbidden) during the punishment of
a citizen who had been found guilty, asked to see the Athenian thus
condemned for having exercised the rights of a free man. . . . It was one
of the principles of Lycurguss, acted upon for several centuries, that
free men should not follow lucrative professions. . . . The women disdained
domestic labor; they did not spin their wool themselves, as did the
other Greeks [they did not, then, read Homer! ]; they left their slaves
to make their clothing for them. "--Pastoret: History of Legislation.


Could any thing be more contradictory? Lycurgus proscribed property
among the citizens, and founded the means of subsistence on the worst
form of property,--on property obtained by force. What wonder, after
that, that a lazy city, where no industry was carried on, became a den
of avarice? The Spartans succumbed the more easily to the allurements of
luxury and Asiatic voluptuousness, being placed entirely at their mercy
by their own coarseness. The same thing happened to the Romans, when
military success took them out of Italy,--a thing which the author
of the prosopopoeia of Fabricius could not explain. It is not the
cultivation of the arts which corrupts morals, but their degradation,
induced by inactive and luxurious opulence. The instinct of property
is to make the industry of Daedalus, as well as the talent of Phidias,
subservient to its own fantastic whims and disgraceful pleasures.
Property, not wealth, ruined the Spartans.

When Solon appeared, the anarchy caused by property was at its height
in the Athenian republic. "The inhabitants of Attica were divided
among themselves as to the form of government. Those who lived on the
mountains (the poor) preferred the popular form; those of the plain
(the middle class), the oligarchs; those by the sea coast, a mixture
of oligarchy and democracy. Other dissensions were arising from the
inequality of fortunes. The mutual antagonism of the rich and poor had
become so violent, that the one-man power seemed the only safe-guard
against the revolution with which the republic was threatened. "
(Pastoret: History of Legislation. )

Quarrels between the rich and the poor, which seldom occur in
monarchies, because a well established power suppresses dissensions,
seem to be the life of popular governments. Aristotle had noticed this.
The oppression of wealth submitted to agrarian laws, or to excessive
taxation; the hatred of the lower classes for the upper class, which
is exposed always to libellous charges made in hopes of
confiscation,--these were the features of the Athenian government which
were especially revolting to Aristotle, and which caused him to favor
a limited monarchy. Aristotle, if he had lived in our day, would have
supported the constitutional government. But, with all deference to the
Stagirite, a government which sacrifices the life of the proletaire to
that of the proprietor is quite as irrational as one which supports the
former by robbing the latter; neither of them deserve the support of a
free man, much less of a philosopher.

Solon followed the example of Lycurgus. He celebrated his legislative
inauguration by the abolition of debts,--that is, by bankruptcy. In
other words, Solon wound up the governmental machine for a longer or
shorter time depending upon the rate of interest. Consequently, when the
spring relaxed and the chain became unwound, the republic had either
to perish, or to recover itself by a second bankruptcy. This singular
policy was pursued by all the ancients. After the captivity of Babylon,
Nehemiah, the chief of the Jewish nation, abolished debts; Lycurgus
abolished debts; Solon abolished debts; the Roman people, after the
expulsion of the kings until the accession of the Caesars, struggled
with the Senate for the abolition of debts. Afterwards, towards the
end of the republic, and long after the establishment of the empire,
agriculture being abandoned, and the provinces becoming depopulated
in consequence of the excessive rates of interest, the emperors freely
granted the lands to whoever would cultivate them,--that is, they
abolished debts. No one, except Lycurgus, who went to the other extreme,
ever perceived that the great point was, not to release debtors by a
coup d'etat, but to prevent the contraction of debts in future.

On the contrary, the most democratic governments were always exclusively
based upon individual property; so that the social element of all these
republics was war between the citizens.

Solon decreed that a census should be taken of all fortunes, regulated
political rights by the result, granted to the larger proprietors more
influence, established the balance of powers,--in a word, inserted in
the constitution the most active leaven of discord; as if, instead of a
legislator chosen by the people, he had been their greatest enemy. Is
it not, indeed, the height of imprudence to grant equality of political
rights to men of unequal conditions? If a manufacturer, uniting all
his workmen in a joint-stock company, should give to each of them a
consultative and deliberative voice,--that is, should make all of them
masters,--would this equality of mastership secure continued inequality
of wages? That is the whole political system of Solon, reduced to its
simplest expression.


"In giving property a just preponderance," says M. Pastoret, "Solon
repaired, as far as he was able, his first official act,--the abolition
of debts. . . . He thought he owed it to public peace to make this great
sacrifice of acquired rights and natural equity. But the violation of
individual property and written contracts is a bad preface to a public
code. "


In fact, such violations are always cruelly punished. In '89 and '93,
the possessions of the nobility and the clergy were confiscated, the
clever proletaires were enriched; and to-day the latter, having become
aristocrats, are making us pay dearly for our fathers' robbery. What,
therefore, is to be done now? It is not for us to violate right, but to
restore it. Now, it would be a violation of justice to dispossess some
and endow others, and then stop there. We must gradually lower the rate
of interest, organize industry, associate laborers and their functions,
and take a census of the large fortunes, not for the purpose of granting
privileges, but that we may effect their redemption by settling a
life-annuity upon their proprietors. We must apply on a large scale the
principle of collective production, give the State eminent domain over
all capital! make each producer responsible, abolish the custom-house,
and transform every profession and trade into a public function. Thereby
large fortunes will vanish without confiscation or violence; individual
possession will establish itself, without communism, under the
inspection of the republic; and equality of conditions will no longer
depend simply on the will of citizens.

Of the authors who have written upon the Romans, Bossuet and Montesquieu
occupy prominent positions in the first rank; the first being generally
regarded as the father of the philosophy of history, and the second as
the most profound writer upon law and politics. Nevertheless, it could
be shown that these two great writers, each of them imbued with the
prejudices of their century and their cloth, have left the question of
the causes of the rise and fall of the Romans precisely where they found
it.

Bossuet is admirable as long as he confines himself to description:
witness, among other passages, the picture which he has given us
of Greece before the Persian War, and which seems to have inspired
"Telemachus;" the parallel between Athens and Sparta, drawn twenty
times since Bossuet; the description of the character and morals of
the ancient Romans; and, finally, the sublime peroration which ends the
"Discourse on Universal History. " But when the famous historian deals
with causes, his philosophy is at fault.


"The tribunes always favored the division of captured lands, or the
proceeds of their sale, among the citizens. The Senate steadfastly
opposed those laws which were damaging to the State, and wanted the
price of lands to be awarded to the public treasury. "


Thus, according to Bossuet, the first and greatest wrong of civil wars
was inflicted upon the people, who, dying of hunger, demanded that the
lands, which they had shed their blood to conquer, should be given to
them for cultivation. The patricians, who bought them to deliver to
their slaves, had more regard for justice and the public interests.
How little affects the opinions of men! If the roles of Cicero and the
Gracchi had been inverted, Bossuet, whose sympathies were aroused by the
eloquence of the great orator more than by the clamors of the tribunes,
would have viewed the agrarian laws in quite a different light. He
then would have understood that the interest of the treasury was only
a pretext; that, when the captured lands were put up at auction, the
patricians hastened to buy them, in order to profit by the revenues from
them,--certain, moreover, that the price paid would come back to them
sooner or later, in exchange either for supplies furnished by them to
the republic, or for the subsistence of the multitude, who could buy
only of them, and whose services at one time, and poverty at another,
were rewarded by the State. For a State does not hoard; on the contrary,
the public funds always return to the people. If, then, a certain number
of men are the sole dealers in articles of primary necessity, it follows
that the public treasury, in passing and repassing through their hands,
deposits and accumulates real property there.

When Menenius related to the people his fable of the limbs and the
stomach, if any one had remarked to this story-teller that the stomach
freely gives to the limbs the nourishment which it freely receives, but
that the patricians gave to the plebeians only for cash, and lent to
them only at usury, he undoubtedly would have silenced the wily senator,
and saved the people from a great imposition. The Conscript Fathers
were fathers only of their own line. As for the common people, they were
regarded as an impure race, exploitable, taxable, and workable at the
discretion and mercy of their masters.

As a general thing, Bossuet shows little regard for the people. His
monarchical and theological instincts know nothing but authority,
obedience, and alms-giving, under the name of charity.

This unfortunate disposition constantly leads him to mistake symptoms
for causes; and his depth, which is so much admired, is borrowed from
his authors, and amounts to very little, after all.

When he says, for instance, that "the dissensions in the republic, and
finally its fall, were caused by the jealousies of its citizens, and
their love of liberty carried to an extreme and intolerable extent," are
we not tempted to ask him what caused those JEALOUSIES? --what inspired
the people with that LOVE OF LIBERTY, EXTREME AND INTOLERABLE? It would
be useless to reply, The corruption of morals; the disregard for the
ancient poverty; the debaucheries, luxury, and class jealousies; the
seditious character of the Gracchi, &c. Why did the morals become
corrupt, and whence arose those eternal dissensions between the
patricians and the plebeians?

In Rome, as in all other places, the dissension between the rich and
the poor was not caused directly by the desire for wealth (people, as
a general thing, do not covet that which they deem it illegitimate to
acquire), but by a natural instinct of the plebeians, which led them to
seek the cause of their adversity in the constitution of the republic.
So we are doing to-day; instead of altering our public economy, we
demand an electoral reform. The Roman people wished to return to the
social compact; they asked for reforms, and demanded a revision of
the laws, and a creation of new magistracies. The patricians, who had
nothing to complain of, opposed every innovation. Wealth always has been
conservative. Nevertheless, the people overcame the resistance of the
Senate; the electoral right was greatly extended; the privileges of
the plebeians were increased,--they had their representatives, their
tribunes, and their consuls; but, notwithstanding these reforms, the
republic could not be saved. When all political expedients had been
exhausted, when civil war had depleted the population, when the Caesars
had thrown their bloody mantle over the cancer which was consuming the
empire,--inasmuch as accumulated property always was respected, and
since the fire never stopped, the nation had to perish in the flames.
The imperial power was a compromise which protected the property of the
rich, and nourished the proletaires with wheat from Africa and Sicily:
a double error, which destroyed the aristocrats by plethora and
the commoners by famine. At last there was but one real proprietor
left,--the emperor,--whose dependent, flatterer, parasite, or slave,
each citizen became; and when this proprietor was ruined, those who
gathered the crumbs from under his table, and laughed when he cracked
his jokes, perished also.

Montesquieu succeeded no better than Bossuet in fathoming the causes of
the Roman decline; indeed, it may be said that the president has only
developed the ideas of the bishop. If the Romans had been more moderate
in their conquests, more just to their allies, more humane to the
vanquished; if the nobles had been less covetous, the emperors less
lawless, the people less violent, and all classes less corrupt; if. . .
&c. ,--perhaps the dignity of the empire might have been preserved, and
Rome might have retained the sceptre of the world! That is all that can
be gathered from the teachings of Montesquieu. But the truth of history
does not lie there; the destinies of the world are not dependent upon
such trivial causes. The passions of men, like the contingencies of time
and the varieties of climate, serve to maintain the forces which move
humanity and produce all historical changes; but they do not explain
them. The grain of sand of which Pascal speaks would have caused the
death of one man only, had not prior action ordered the events of which
this death was the precursor.

Montesquieu has read extensively; he knows Roman history thoroughly, is
perfectly well acquainted with the people of whom he speaks, and sees
very clearly why they were able to conquer their rivals and govern the
world. While reading him we admire the Romans, but we do not like them;
we witness their triumphs without pleasure, and we watch their fall
without sorrow. Montesquieu's work, like the works of all French
writers, is skilfully composed,--spirited, witty, and filled with wise
observations. He pleases, interests, instructs, but leads to little
reflection; he does not conquer by depth of thought; he does not exalt
the mind by elevated reason or earnest feeling. In vain should we search
his writings for knowledge of antiquity, the character of primitive
society, or a description of the heroic ages, whose morals and
prejudices lived until the last days of the republic. Vico, painting the
Romans with their horrible traits, represents them as excusable, because
he shows that all their conduct was governed by preexisting ideas and
customs, and that they were informed, so to speak, by a superior genius
of which they were unconscious; in Montesquieu, the Roman atrocity
revolts, but is not explained. Therefore, as a writer, Montesquieu
brings greater credit upon French literature; as a philosopher, Vico
bears away the palm.

Originally, property in Rome was national, not private. Numa was
the first to establish individual property by distributing the lands
captured by Romulus. What was the dividend of this distribution effected
by Numa? What conditions were imposed upon individuals, what powers
reserved to the State? None whatever. Inequality of fortunes, absolute
abdication by the republic of its right of eminent domain over the
property of citizens,--such were the first results of the division of
Numa, who justly may be regarded as the originator of Roman revolutions.
He it was who instituted the worship of the god Terminus,--the guardian
of private possession, and one of the most ancient gods of Italy. It
was Numa who placed property under the protection of Jupiter; who,
in imitation of the Etrurians, wished to make priests of the
land-surveyors; who invented a liturgy for cadastral operations, and
ceremonies of consecration for the marking of boundaries,--who, in
short, made a religion of property. [51] All these fancies would have
been more beneficial than dangerous, if the holy king had not forgotten
one essential thing; namely, to fix the amount that each citizen could
possess, and on what conditions he could possess it. For, since it is
the essence of property to continually increase by accession and profit,
and since the lender will take advantage of every opportunity to apply
this principle inherent in property, it follows that properties tend, by
means of their natural energy and the religious respect which protects
them, to absorb each other, and fortunes to increase or diminish to an
indefinite extent,--a process which necessarily results in the ruin
of the people, and the fall of the republic. Roman history is but the
development of this law.


Scarcely had the Tarquins been banished from Rome and the monarchy
abolished, when quarrels commenced between the orders.