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During the historical demise of feudalism, when capitalists had already established their power over society's productive forces but continued to internalize the authority of feudal forms of power, champions of capitalism appeared among officials of the feudal hierarchy and among aspirants to feudal forms of personified power. Kings, princes, priests and popes, as well as pretenders to all these offices, became advocates and protectors of bankers, traders, outfitters and other equally low-born members of the Third Estate. The modest and enterprising townspeople gained a social recognition which nearly equalled their social power, and in exchange they became the main support of the local monarch, nobleman or prelate. The feudal lord granted "his own" burghers rights and privileges which did not in fact exist in the feudal structure of power. The frugal and hard-working burghers, concerned more with financial matters than with matters of State, were granted the right to free labor by liberal landlords who held on to their serfs; they were granted the principle of inviolability of contracts by sovereigns who observed contracts only when this was a means to more important ends; they were granted the sanctity of property from the once-upon-a-time heroes whose code of honor rested on the power to plunder. In exchange for the services rendered to them by these champions of the people during the last moments of feudalism's existence, early capitalists became so dependent on the political, military and ideological offices of feudal society that this brief historical experience left an indelible mark on the entire subsequent development of the capitalist class. Long after they had established undisputed hegemony over society's productive forces, the representatives of this class exhibited anxieties and insecurities bordering on paranoia whenever they were not backed up by strong-armed feudal protectors, technologically equipped feudal armies and modern survivals of the Church.
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