354 A Short History of The World promise between this one's property and that. It was a compromise with instinct which was forced upon men by the necessity of driving some other tribe out of its visible universe. If the hills and forests and streams were not your land or my land, it was because they had to be our land. Each of us would have preferred to have it my land, but that would not work. In that case the other fellows would have destroyed us. Society, therefore, is from its beginning a mitigation of ownership. Ownership in the beast and in the primitive savage was far more intense a thing than it is in the civilized world to-day. It is rooted more strongly in our instincts than in our reason. In the natural savage and in the untutored man to-day there is no limitation to the sphere of ownership. Whatever you can fight for, you can own ; women-folk, spared captive, captured beast, forest glade, stone-pit or what not. As the conimunity grew, a sort of law came to restrain internecine fighting, men developed rough- and-ready methods of settling proprietorship. Men could own what they were the first to make or capture or claim. It seemed natural that a debtor who could not pay should become the property of his creditor. Equally natural was it that after claiming a patch of land a man should exact payments from anyone 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 social 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 debts 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 human beings.
