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distrusts, men would be really brothers, strictly interested in the conservation of an order of things which would make the happiness of all.

It was due to the French Revolution to put in practical execution the conceptions of philosophy, hitherto regarded as chimerical. We have commenced the great work; let us finish it. Were we to stop at the point where we now are, humanity and posterity would have little to thank us for.

In order to pass from our present vicious state to the one I advocate, it is necessary,—

1. To place all the existing wealth of the country in the hands of the Republic.

2. To make all the valid citizens work, each according to his capacity and actual habits.

3. To utilize the objects of labour, by bringing together those which mutually aid one another, and by giving a new direction to such as are only the effect of the existing stagnant masses of riches.

4. To bring together (so as to have a continued supply) into the public depdts all the productions of the land and of industry.

5. To effect an equal distribution of productions and enjoyments.

6. To dry up the source of all property, of all individual or private commerce, and to substitute for them a wise distribution confided to the public authority.

7. To establish common halls of education, in which each individual should be trained to the employment or

'work most suitable to his strength and inclinations.

Thus egoism would be no longer the spring of action -or the stimulus to labour for individuals, who, whatever the variety and use of their productions, would receive the same retribution in food, clothing, &c. &c.

From this consequence our rich folk elicit the two following objections: —

1. The necessity of procuring subsistence, and the hope of ameliorating our condition in life are the great sources of labour and reproduction; this necessity and this hope once destroyed, labour ceases, the spring of, reproduction is dried up, and society perishes.