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 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, præcipites!”

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