of history and of the struggle of the human race on this earth; it lies at the end of it, and it is one of the richest and finest fruits of civilization. We should not, therefore, if we gave up civilization, fall back into permanent rest in the primeval state of "natural liberty"; we should, on the contrary, lose liberty, if we lost civilization. It is liberty which is unstable and always in jeopardy, and which can be maintained only by virtue and diligence. The two great means by which men have won liberty in the course of civilization have been property and knowledge; whenever the distribution of property has been arbitrarily interfered with, either because the state became too strong or too weak, liberty has declined. Civilization has not always suffered, because, as in the formation of the great states, under certain circumstances, civilization might win, although liberty was arrested—civilization will win any time at the expense of liberty, if discipline and coercion are necessary to the security of property. Therefore the truth is that liberty and property go together, and sustain each other in a glorious accord, but only in the highest and best civilization which men have yet attained; and to maintain them both together, or to maintain that order of society in which they are consonant and co-operative, is a task which mankind has never yet succeeded in accomplishing save in a most imperfect way.
The serf first obtained chattels and then land in property; on them he won his first power, and that meant his first liberty—meaning thereby his personal liberty. His title to these things, that is, his right to appropriate them to his own exclusive use and enjoyment, and to be sustained by the power of the state in so doing, was his first step in civil liberty. It was by this movement that he ceased to be a serf. This movement has