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Rh Was it policy, we mean prudence, which induced Proudhon to screen his ideas of equality behind the Mosaic law? Sainte Beuve, like many others, seems to think so. But we remember perfectly well that, having asked Proudhon, in August, 1848, if he did not consider himself indebted in some respects to his fellow-countryman, Charles Fourier, we received from him the following reply: "I have certainly read Fourier, and have spoken of him more than once in my works; but, upon the whole, I do not think that I owe anything to him. My real masters, those who have caused fertile ideas to spring up in my mind, are three in number: first, the Bible; next, Adam Smith; and last, Hegel.

Freely confessed in the "Celebration of Sunday," the influence of the Bible on Proudhon is no less manifest in his first memoir on property. Proudhon undoubtedly brought to this work many ideas of his own; but is not the very foundation of ancient Jewish law to be found in its condemnation of usurious interest and its denial of the right of personal appropriation of land?

The first memoir on property appeared in 1840, under the title, “What is Property? or an Inquiry into the Principle of Right and of Government.” Proudhon dedicated it, in a letter which served as the preface, to the Academy of Besançon. The latter, finding itself brought to trial by its pensioner, took the affair to heart, and evoked it, says Sainte Beuve, with all possible haste. The pension narrowly escaped being immediately withdrawn from the bold defender of the principle of equality of conditions. M. Vivien, then Minister of Justice, who was earnestly solicited to prosecute the author, wished first to obtain the opinion of the economist, Blanqui,