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 fore right when they did not consider themselves bound to do their best under the master's whip, for the sake of strengthening the might and power of their tormentors. This is why there can be no question whatever of a labour discipline when the whip of the capitalist is brandished over the workmen's head and the whip of the landowner over that of the peasant and farm labourer. Things are quite different now. These whips have now been destroyed. The working class is now working for itself, it is now not making money for the capitalists, but working in the people's cause, in the cause of the toiling masses which were previously held in bondage.

But nevertheless, we repeat, there still are workers lacking class spirit who do not seem to see all this. Why is that? Because they have been slaves too long. Slavish servile thoughts ever crowd in their brain. Perhaps they think, at the bottom of their hearts, that they cannot possibly exist without God and a master. And consequently they use the revolution to their own ends, trying to fill their pockets, to grasp where they can, and what they can, never stopping to think of their labour duties nor of the fact that slovenliness and cheating at work at present is a crime against the working class. For labour does not now serve to enrich a master; labour now supports the workers—the poverty-stricken classes who are now at the helm of State. The indifferent workman now does not injure directors or bankers, but members of workers' administrations, workers' unions, and the Government of the workers and peasants. To handle machinery carelessly, to break tools, to try and get little work done in the ordinary working hours for the purpose of working overtime and receiving double pay—by all this it is not the master who is cheated, it is not the capitalist who is harmed, but the working class as a whole. The same thing applies to the land. He who steals farming implements which have been registered by the farm labourers and peasants, robs society and not the landowner, who has been driven out a long time ago. The man who cuts down timber despite the prohibition of the peasants' organisations is thereby robbing the poor. Any man who, instead of cultivating the land taken from the landowner, is engaged in bread speculation or secret distilling, is a cheat and a criminal against the workers and peasants.

Now it is quite evident to everyone that, for setting in order and organising production, it is necessary for the workers to organise themselves and create their own labour discipline. At