lot within existent society as will make that lot more bearable. At this stage of society the subject class, as far as its own aspirations are concerned, may be reckoned as a conservative force.
In the third period the subject class becomes revolutionary, recks little of the past for inspiration, but, building itself upon the achievements of the present, confidently addresses itself to the conquest of the future. It does so because the development of the framework of society has revealed to it its relative importance, revealed to it the fact that within its grasp has grown, unconsciously to itself, a power which, if intelligently applied, is sufficient to overcome and master society at large.
As a classic illustration of this conception of the history of the mental development of the revolt against social oppression, we might glance at the many peasant revolts recorded in European history. As we are now aware, common ownership of land was at one time the basis of society all over the world. Our fathers not only owned their land in common, but in many ways practiced a common ownership of the things produced. In short, tribal communism was at one time the universally existent order. In such a state of society there existed a degree of freedom that no succeeding order has been able to parallel, and that none will be able to, until the individualistic order of to-day gives way to the Industrial Commonwealth, the Workers' Republic, of the future. How that ancient order broke up it is no part of my task to tell. What I do wish to draw your attention to, is that for hundreds, for a thousand years after the break up of that tribal communism, and the reduction to serfdom of the
