ing of an organization which was no longer useful, but was the killing of something of an exalted and ideal character. This is all mythology. It is impossible to find any village community which was ever anything more than a group of people who were trying to get their living out of the ground as well as they could under the circumstances in which they found themselves. That is just what we are doing now. The most peculiar features of the village community were dictated by envy and jealousy, lest one man should be better off than another, and the chief lesson the study of them enforces is that when laws and customs are made with a view to equality they crush out progress.
But the point to which I wish now to call attention especially is even stronger if we assume that village communities were once such ideal societies, with vigorous and healthy forces inside of them; if they ever consisted of free and equal men, standing sturdily together, working industriously, sharing fairly, maintaining rights and justice of which they had a clear and natural apprehension, making every man do his duty, letting no man encroach upon another, and resisting all oppression from without. For the question then is: If any territory ever was occupied by such units, why did they sink into serfdom? The things which are strong vindicate their strength by their resistance and their achievements; it will not do, therefore, to say that the village communities were overridden by force; what is claimed for them is that they contained the most powerful and persistent social forces which can be called into play. All western Europe was feudalized and its cultivators of the soil were reduced to serfdom. Scandinavia was only partially feudalized, but it illustrates the point even better, because we can follow the
