mate after he has aided her in enlarging her progeny, so co-operation tends to make property the chief end of society instead of Liberty and equality. Where wealth accumulates, there is ever the tendency for men to decay; and so, as Thomas Jefferson has pointed out: "The natural order of things is for Liberty to yield and for Government to gain ground." And as the enforcement of order and the protection of ever accumulating wealth becomes the Government's chief end, Liberty is ever more and more forgotten or restricted. Man, placed in second place, less regarded, and more hampered in his free and independent development, loses character, strength, and ceases to exist as a power of force. All these price fixing regulations are putting him under the tutelage and protection of a host of Governmental servants employed and paid by him, with no other possible result than his complete enervation and inability to protect himself. He follows the course of the faineant Kings of France and, like them, perishes when he comes in conflict with men who have remained free.
It has been splendidly written:
"Here is the law of progress, which will explain all diversities, all advances, all halts, and retrogressions. Men tend to progress just as they come closer together, and by co-operation with each other increase the mental power that may be devoted to improvement, but just as conflict is provoked, or association develops inequality of condition and power, this tendency to progression is lessened, checked, and finally reversed. * * * In a general way, these obstacles to improvement may, in relation to the society itself, be classed as external and internal—the first operating with greater force in the earlier stages of civilization, the latter becoming more important in the
