ness and a method of enslavement, it was as natural to repudiate all property. Our history shows an increasing impulse to revolt against rulers and against ownership. We have traced it in the middle ages burning the rich man's châteaux and experimenting in theocracy and communism. In the French revolutions this double revolt is clear and plain. In France we find side by side, inspired by the same spirit and as natural parts of the same revolutionary movement, men who, with their eyes on the ruler's taxes, declared that property should be inviolable, and others who, with their eyes on the employer's hard bargains, declared that property should be abolished. But what they are really revolting against in each case is that the ruler and the employer, instead of becoming servants of the community, still remain, like most of mankind, self-seeking, oppressive individuals.
Throughout the ages we find this belief growing in men's minds that there can be such a rearrangement of laws and powers as to give rule and order while still restraining the egotism of any ruler and of any ruling class that may be necessary, and such a definition of property as will give freedom without oppressive power. We begin to realize nowadays that these ends are only to be attained by a complex constructive effort; they arise through the conflict of new human needs against ignorance and old human nature; but throughout the nineteenth century there was a persistent disposition to solve the problem by some simple formula. (And be happy ever afterwards, regardless of the fact that all human life, all life, is throughout the ages nothing but the continuing solution of a continuous synthetic problem.)
The earlier half of the nineteenth century saw a number of experiments in the formation of trial human societies of a new kind. One of these, the Oneida Community (1845-79), under the leadership of a man of very considerable genius and learning, John Humphry Noyes, did for a number of decades succeed in realizing many of the most striking proposals of Plato's Republic; it became wealthy and respected; but it broke up in 1879 largely because of the disposition of the younger generation to leave its peculiar limitations in order to play a part in the larger community of the world outside. A powerful business corporation still pre-
