the proprietor, having exhausted his resources, begins to think of going to work himself. Then the victory of the producer is certain. Labor commences to tip the balance towards its own side, and commerce leads to equilibrium.
Man’s instinct cannot err; as, in liberty, exchange of functions leads inevitably to equality among men, so commerce—or exchange of products, which is identical with exchange of functions—is a new cause of equality. As long as the proprietor does not labor, however small his income, he enjoys a privilege; the laborer’s welfare may be equal to his, but equality of conditions does not exist. But as soon as the proprietor becomes a producer,—since he can exchange his special product only with his tenant or his commandité,—sooner or later this tenant, this exploited man, if violence is not done him, will make a profit out of the proprietor, and will oblige him to restore—in the exchange of their respective products—the interest on his capital. So that, balancing one injustice by another, the contracting parties will be equal. Labor and exchange, when liberty prevails, lead, then, to equality of fortunes; mutuality of services neutralizes privilege. That is why despots in all ages and countries have assumed control of commerce; they wished to prevent the labor of their subjects from becoming an obstacle to the rapacity of tyrants.
Up to this point, all takes place in the natural order; there is no premeditation, no artifice. The whole proceeding is governed by the laws of necessity alone. Proprietors and laborers act only in obedience to their wants. Thus, the exercise of the right of increase, the art of robbing the producer, depends—during this first period of civilization—upon physical violence, murder, and war.
But at this point a gigantic and complicated conspiracy is
