Page:The Outline of History Vol 2.djvu/362

 claiming a patch of land ("Bags I," as the schoolboy says), a man should exact payments and tribute from anyone else who wanted to use it. It was only slowly, as the possibilities of organized life dawned on men, that this unlimited property in anything whatever began to be recognized as a nuisance. Men found themselves born into a universe all owned and claimed, nay! they found themselves born, owned, and claimed. The secial struggles of the earlier civilization are difficult to trace now, but the history we have told of the Roman republic shows a community waking up to the idea that they may become a public inconvenience and should then be repudiated, and that the unlimited ownership of land is also an inconvenience. We find that later Babylonia severely limited the rights of property in slaves. Finally, we find in the teaching of that great revolutionist, Jesus of Nazareth, such an attack upon property as had never been before. Easier it was, he said, for a camel to go through the eye of a needle than for the owner of great possessions to enter the kingdom of heaven. A steady, continuous criticism of the permissible scope of property seems to have been going on in the world for the last twenty-five or thirty centuries. Nineteen hundred years after Jesus of Nazareth we find all the world that has come under the Christian teaching persuaded that there could be no property in persons. There has been a turn over in the common conscience in that matter. And also the idea that "a man may do what he likes with his own" was clearly very much shaken in relation to other sorts of property. But this world of the closing eighteenth century was still only in the interrogative stage in this matter. It had got nothing clear enough, much less settled enough, to act upon. One of its primary impulses was to protect property against the greed and waste of kings and the exploitation of noble adventurers. It was to protect private property that the Revolution began. But its equalitarian formulæ carried it into a criticism of the very property it had risen to protect. How can men be free and equal when numbers of them have no ground to stand upon and nothing to eat, and the owners will neither feed nor lodge them unless they toil? Excessively—the poor complained.

To which riddle the Jacobin reply was to set about "dividing up." They wanted to intensify and universalize property.