n was never geographically equal； a multitude of rights； some founded in Nature； but wrongly interpreted and still more wrongly applied； inheritance； gift； and exchange； others； like the privileges of birth and position； the illegitimate creations of ignorance and brute force；all operated to prevent absolute equality。 But； nevertheless； the principle remained the same： equality had sanctioned possession； equality sanctioned property。
The husbandman needed each year a field to sow； what more convenient and simple arrangement for the barbarians；instead of indulging in annual quarrels and fights； instead of continually moving their houses； furniture； and families from spot to spot； than to assign to each individual a fixed and inalienable estate？
It was not right that the soldier； on returning from an expedition； should find himself dispossessed on account of the services which he had just rendered to his country； his estate ought to be restored to him。 It became； therefore； customary to retain property by intent alone_nudo animo；_ it could be sacrificed only with the consent and by the action of the proprietor。
It was necessary that the equality in the division should be kept up from one generation to another； without a new distribution of the land upon the death of each family； it appeared therefore natural and just that children and parents； according to the degree of relationship which they bore to the deceased； should be the heirs of their ancestors。 Thence came； in the first place； the feudal and patriarchal custom of recognizing only one heir； then； by a quite contrary application of the principle of equality； the admission of all the children to a share in their father's estate； and； very recently also among us； the definitive abolition of the right of primogeniture。
But what is there in common between these rude outlines of instinctive organization and the true social science？ How could these men； who never had the faintest idea of statistics； valuation； or political economy； furnish us with principles of legislation？
〃The law；〃 says a modern writer on jurisprudence； 〃is the expression of a social want； the declaration of a fact： the legislator does not make it； he declares it。 ‘This definition is not exact。 The law is a method by which social wants must be satisfied； the people do not vote it； the legislator does not express it： the savant discovers and formulates it。 But in fact； the law； according to M。 Ch。 Comte； who has devoted half a volume to its definition； was in the beginning only the EXPRESSION OF A WANT； and the indication of the means of supplying it； and up to this time it has been nothing else。 The legistswith mechanical fidelity； full of obstinacy； enemies of philosophy； buried in literalitieshave always mistaken for the last word of science that which was only the inconsiderate aspiration of men who； to be sure； were well…meaning； but wanting in foresight。
They did not foresee； these old founders of the domain of property； that the perpetual and absolute right to retain one's estate；a right which seemed to them equitable； because it was common；involves the right to transfer； sell； give； gain； and lose it； that it tends； consequently； to nothing less than the destruction of that equality which they established it to maintain。 And though they should have foreseen it； they disregarded it； the present want occupied their whole attention； and； as ordinarily happens in such cases； the disadvantages were at first scarcely perceptible； and they passed unnoticed。
They did not foresee； these ingenuous legislators； that if property is retainable by intent alone_nudo animo_it carries with it the right to let； to lease； to loan at interest； to profit by exchange； to settle annuities； and to levy a tax on a field which intent reserves； while the body is busy elsewhere。
They did not foresee； these fathers of our jurisprudence； that； if the right of inheritance is any thing other than Nature's method of preserving equality of wealth； families will soon become victims of the most disastrous exclusions； and society； pierced to the heart by one of its most sacred principles； will come to its death through opulence and misery。＇1＇
＇1＇ Here； especially； the simplicity of our ancestors appears in all its rudeness。 After having made first cousins heirs； where there were no legitimate children； they could not so divide the property between two different branches as to prevent the simultaneous existence of extreme wealth and extreme poverty in the same family。 For example：
James； dying； leaves two sons； Peter and John； heirs of his fortune： James's property is divided equally between them。 But Peter has only one daughter； while John； his brother； leaves six sons。 It is clear that； to be true to the principle of equality； and at the same time to that of heredity； the two estates must be divided in seven equal portions among the children of Peter and John； for otherwise a stranger might marry Peter's daughter； and by this alliance half of the property of James； the grandfather； would be transferred to another family； which is contrary to the principle of heredity。 Furthermore； John's children would be poor on account of their number； while their cousin； being an only child； would be rich； which is contrary to the principle of equality。 If we extend this combined application of two principles apparently opposed to each other； we shall become convinced that the right of succession； which is assailed with so little wisdom in our day； is no obstacle to the maintenance of equality。
Under whatever form of government we live； it can always be said that _le mort saisit le vif；_ that is； that inheritance and succession will last for ever； whoever may be the recognized heir。 But the St。 Simonians wish the heir to be designated by the magistrate； others wish him to be chosen by the deceased； or assumed by the law to be so chosen： the essential point is that Nature's wish be satisfied； so far as the law of equality allows。
To…day the real controller of inheritance is chance or caprice； now； in matters of legislation； chance and caprice cannot be accepted as guides。 It is for the purpose of avoiding the manifold disturbances which follow in the wake of chance that Nature； after having created us equal； suggests to us the principle of heredity； which serves as a voice by which society asks us to choose； from among all our brothers； him whom we judge best fitted to complete our unfinished work。
They did not foresee。 。 。 。 But why need I go farther？
The consequences are plain enough； and this is not the time to criticise the whole Code。
The history of property among the ancient nations is； then； simply a matter of research and curiosity。 It is a rule of jurisprudence that the fact does not substantiate the right。 Now； property is no exception to this rule： then the universal recognition of the right of property does not legitimate the right of property。 Man is mistaken as to the constitution of society； the nature of right； and the application of justice； just as he was mistaken regarding the cause of meteors and the movement of the heavenly bodies。 His old opinions cannot be taken for articles of faith。 Of what consequence is it to us that the Indian race was divided into four classes； that； on the banks of the Nile and the Ganges； blood and position formerly determined the distribution of the land； that the Greeks and Romans placed property under the protection of the gods； that they accompanied with religious ceremonies the work of partitioning the land and appraising their goods？ The variety of the forms of privilege does not sanction injustice。 The faith of Jupiter； the proprietor；＇1＇ proves no more against the equality of citizens； than do the mysteries of Venus； the wanton； against conjugal chastity。
＇1＇ _Zeus klesios_。
The authority of the human race is of no effect as evidence in favor of the right of property； because this right； resting of necessity upon equality； contradicts its principle； the decision of the religions which have sanctioned it is of no effect； because in all ages the priest has submitted to the prince； and the gods have always spoken as the politicians desired； the social advantages； attributed to property； cannot be cited in its behalf； because they all spring from the principle of equality of possession。
What means； then； this dithyramb upon property？
〃The right of property is the most important of human institutions。〃 。 。 。
Yes； as monarchy is the most glorious。
〃The original cause of man's prosperity upon earth。〃
Because justice was supposed to be its principle。
〃Property became the legitimate end of his ambition； the hope of his existence； the shelter of his family； in a word； the corner… stone of the domestic dwelling； of communities； and of the political State。〃
Possession alone produced all that。
〃Eternal principle；〃
Property is eternal； like every negation；
〃Of all social and civil institutions。〃
For that reason； every institution and every law based on property will perish。
〃It is a boon as precious as liberty。〃
For the rich proprietor。
〃In fact； the cause of the cult