It is now easy to understand the sinfulness of vast private estates that shut up expanses of the surface of the earth from the reach and enjoyment of others that are born similarly to the privileges of the planet. There is no warrant in nature for guarantee deeds to such estates. It is true, of course, that land-estates should not be equal, for capacities for use are not equal, and abilities and deserts are not equal. It is legitimate to reward those who otherwise render great service, and this reward may lie in unusual privileges. The present emoluments in the way of incomes bear little relation to service or even to merit.
We have not yet escaped the idea that vested rights—and particularly personal realty—are inviolable. Certainly these rights must be protected by law, otherwise there can be no stability and regularity in affairs; but there is no inalienable right in the ownership of the surface of the earth. Readjustments must come, and even now they are coming slowly, and here and there in the interest of the neighbor; and in the end there will be no private monopoly of public or natural resources.
The cure for these ills does not lie, however, in the ownership of all the land by "the government," at least not in our time and perhaps never. It is well for a person to have his own plot for his lifetime, with the right to use it as he will so long as he does not offend, or does not despoil it for those who follow: it steadies him, and it identifies him with a definite program in life.
We usually speak as if all good results in the distribution of the natural bounty will ensue if "the government" or "the state" owns the resources; but government ownership of resources and direction of industries may not mean freedom or escape for the people. It depends entirely on the kind of government,—not on its name or description, but on the extent to which the people have been trained to partake on their own initiative. The government may be an autocracy or only another form of monopoly.
The aristocracy of land has much to its credit. Great gains in human accomplishment have come out of it; but this does not justify it for the future. The aristocracy of land is a very dangerous power in human affairs. It is all the more dangerous when associated with aristocracy of birth and of factitious social position, which usually accompany it. A people may be ever so free in its advantages and in its theoretical political organization, and yet suffer overwhelming bondage if its land is tied up in an aristocratic system, and particularly if that system is connected into a social aristocracy. And whenever rigid aristocracy in land connects itself with the close control of politics, the subjection becomes final and complete.
What lies within a nation or a people may lie in enlarged form between the nations or the peoples. Neighborliness is international. Contest for land and sea is at the basis of wars. Recognizing the right of any people to its own life, we must equally recognize its right to a sufficient part of the surface of the earth. We must learn how to subdivide it on the basis of neighborliness, friendship, and conference; if we cannot learn this, then we cannot be neighbors but only enemies. The proposal now before Congress to cede to Canada the Alaskan Panhandle, or a part of it, is an evidence of this growth of international morals, extended to the very basis on which nations have been the least ready to co-operate.
If we may fraternalize territory, so shall we fraternalize commerce. No people may rightly be denied the privilege to trade with all other peoples. All kinds of useful interchange are civilizers and peacemakers; and if we carry ourselves to others when we carry our produce and our wares, so do any of us need that others shall bring their produce and their wares to us. It would be a sorry people that purchased no supplies from without. Every people, small or large, has right of access to the sea, for the sea belongs to mankind. It follows that no people has a right to deprive any other people of the shore, if that people desires the contact.
We now begin to understand the awful sin of partitioning the earth by force.