scholiasts. Taking the inspirations of the human mind, at that time necessarily weak and faulty, for axioms of eternal and unquestionable truth,—influenced by public opinion, enslaved by the popular religion,—they have invariably started with the principle (following in this respect the example of the theologians) that that is infallibly true which has been admitted by all persons, in all places, and at all times—quod ab omnibus, quod ubique, quod semper; as if a general but spontaneous opinion was any thing more than an indication of the truth. Let us not be deceived: the opinion of all nations may serve to authenticate the perception of a fact, the vague sentiment of a law; it can teach us nothing about either fact or law. The consent of mankind is an indication of Nature; not, as Cicero says, a law of Nature. Under the indication is hidden the truth, which faith can believe, but only thought can know. Such has been the constant progress of the human mind in regard to physical phenomena and the creations of genius: how can it be otherwise with the facts of conscience and the rules of human conduct?
§ 4.—Labor.—That Labor has no Inherent Power to appropriate Natural Wealth.
We shall show by the maxims of political economy and law, that is, by the authorities recognized by property,—
1. That labor has no inherent power to appropriate natural wealth.
2. That, if we admit that labor has this power, we are led directly to equality of property,—whatever the kind of labor, however scarce the product, or unequal the ability of the laborers.
3. That, in the order of justice, labor destroys property.
Following the example of our opponents, and that we may
