by law in each locality; or how, under the guild system, in which the different trades were distinguished by law from one another in the most exact manner, and each master could carry on only one of them—so that, for instance, the tailors and the nail-makers of Paris for centuries had lawsuits with the menders of clothes and the locksmiths, in order to draw lines between their respective trades—how, under such a guild system, could production be possible with a system of machines which requires the union of the most varied departments of work under the control of one and the same management?
It had come to the point, then, that production itself had called into being, by its constant and gradual development, instruments of production which must necessarily destroy the existing condition of things—instruments and methods of production which, under the guild system, could no longer find place and opportunity for development.
Thus considered, I call the first machine in itself a revolution; for it bore in its wheels and cogs, little as this could be seen on external observation, the germ of the new condition of things, based upon free competition, which must necessarily develop from this germ with the power and irresistibility of life itself.
And so, if I am not greatly mistaken, it may be true today that there exist various phenomena which imply a new condition that must inevitably develop from them—phenomena which, at this time also, cannot be understood from external conditions ; so that the authorities themselves, while persecuting insignificant agitators, not only overlook these phenomena, but even let them stand as necessary accompaniments of our civilization, hail them as the climax of prosperity, and, on occasion, make appreciative and approving speeches in their honor.
After all these discussions you will now understand the true meaning of the famous pamphlet published by Abbé Sieyes in 1788—and so before the French Revolution—which was summed up in these words: "Qu'est-ce que
