to release him from the slavery of want. These are material things, goods, wealth, products of labor and capital, objects of appropriation, sources of exclusive satisfaction to him who consumes them on himself; they are therefore objects of strife, occasions of crime, definitions of meum and tuum, things about which law turns, chief subjects of the moral law, leading facts in the history of civilization, having their origin far back before it was sufficiently developed to leave traces which we can follow. That is what is meant by property when it is said that without property a man cannot be free, no matter which interpretation we give to that proposition.
One of the best mediæval scholars of this century, Guerard, wrote: "Liberty and property entered the hut of the serf together"; "Liberty and property increased together and justified each other"; and he often repeats statements to the same effect. Another scholar, Pigeonneau, has written that in the boroughs which were built up around the seats of bishops, princes, and abbots, commerce created wealth, and wealth created liberty. The history of the Middle Ages, when studied objectively and not romantically, fully sustains these dicta. The history of modern civilization from the ninth and eleventh centuries, about which these writers were speaking, down to the present time, reveals the course by which liberty and property have been developed together; but at the same time it reveals that they have grown together only when property has been secure, and the right of property has been strictly maintained, and that nothing has ever been more fatal to liberty than socialistic abuse of property.
In the view of liberty which I have tried to present, liberty is a conquest. It does not lie at the beginning
