necessarily be an "intelligent" people, in the colloquial sense of the word; that is to say it will necessarily be a people that uses printed matter freely and that has some familiarity with the elements of those material sciences that underlie this mechanically organised system of appliances and processes. Such a population lives by and within the framework of the mechanistic logic, and is in a fair way to lose faith in any proposition that can not be stated convincingly in terms of this mechanistic logic. Superstitions are liable to lapse by neglect or disuse in such a community; that is to say propositions of a non-mechanistic complexion are liable to insensible disestablishment in such a case; "superstition" in these premises coming to signify whatever is not of this mechanistic, or "materialistic" character. An exception to this broad characterisation of non-mechanistic propositions as "superstition" would be matters that are of the nature of an immediate deliverance of the senses or of the aesthetic sensibilities.
By a simile it might be said that what so falls under the caption of "superstition" in such a case is subject to decay by inanition. It should not be difficult to conceive the general course of such a decay of superstitions under this unremitting discipline of mechanistic habits of life. The recent past offers an illustration, in the unemotional progress of decay that has overtaken religious beliefs in the more civilised countries, and more particularly among the intellectually trained workmen of the mechanical industries. The elimination of such non-mechanistic propositions of the faith has been visibly going on, but it has not worked out on any uniform plan, nor has it overtaken any large or compact body of people consistently or abruptly, being of the nature of obsolescence rather
than of set repudiation. But in a slack and unreflecting fashion the divestment has gone on until the aggregate effect is unmistakable.
A similar divestment of superstitions is reasonably to be looked for also in that domain of preconceptions that lies between the supernatural and the mechanistic. Chief among these time-warped preconceptions—or superstitions—that so stand over out of the alien past among these democratic peoples is the institution of property. As is true of preconceptions touching the supernatural verities, so here too the article of use and wont in question will not bear formulation in mechanistic terms and is not congruous with that mechanistic logic that is incontinently bending the habits of thought of the common man more and more consistently to its own bent. There is, of course, the difference that while no class—apart from the servants of the church—have a material interest in the continued integrity of the articles of the supernatural faith, there is a strong and stubborn material interest bound up with the maintenance of this article of the pecuniary faith; and the class in whom this material interest vests are also, in effect, invested with the coercive powers of the law.
The law, and the popular preconceptions that give the law its binding force, go to uphold the established usage and the established prerogatives on this head; and the disestablishment of the rights of property and investment therefore is not a simple matter of obsolescence through neglect. It may confidently be counted on that all the apparatus of the law and all the coercive agencies of law and order, will be brought in requisition to uphold the ancient rights of ownership, whenever any move is made toward their disallowance or restriction. But then,
on the other hand, the movement to disallow or diminish the prerogatives of ownership is also not to take the innocuous shape of unstudied neglect. So soon, or rather so far, as the common man comes to realise that these rights of ownership and investment uniformly work to his material detriment, at the same time that he has lost the "will to believe" in any argument that does not run in terms of the mechanistic logic, it is reasonable to expect that he will take a stand on this matter; and it is more than likely that the stand taken will be of an uncompromising kind,—presumably something in the nature of the stand once taken by recalcitrant Englishmen in protest against the irresponsible rule of the Stuart sovereign. It is also not likely that the beneficiaries under these proprietary rights will yield their ground at all amicably; all the more since they are patently within their authentic rights in insisting on full discretion in the disposal of their own possessions; very much as Charles I or James II once were within their prescriptive right,—which had little to say in the outcome.
Even apart from "time immemorial" and the patent authenticity of the institution, there were and are many cogent arguments to be alleged in favor of the position for which the Stuart sovereigns and their spokesmen contended. So there are and will be many, perhaps more, cogent reasons to be alleged for the maintenance of the established law and order in respect of the rights of ownership and investment. Not least urgent, nor least real, among these arguments is the puzzling question of what to put in the place of these rights and of the methods of control based on them, very much as the analogous question puzzled the public-spirited men of the Stuart times. All of which goes to argue that there may
be expected to arise a conjuncture of perplexities and complications, as well as a division of interests and claims. To which should be added that the division is likely to come to a head so soon as the balance of forces between the two parties in interest becomes doubtful, so that either party comes to surmise that the success of its own aims may depend on its own efforts. And as happens where two antagonistic parties are each convinced of the justice of its cause, and in the absence of an umpire, the logical recourse is the wager of battle.
Granting the premises, there should be no reasonable doubt as to this eventual cleavage between those who own and those who do not; and of the premises the only item that is not already an accomplished fact is the installation of peace at large. The rest of what goes into the argument is the well-known modern state of the industrial arts, and the equally well-known price-system; which, in combination, give its character to the modern state of business enterprise. It is only an unusually broad instance of an institutional arrangement which has in the course of time and changing conditions come to work at cross purposes with that underlying ground of institutional arrangements that takes form in the commonplace aphorism, Live and let live. With change setting in the direction familiar to all men today, it is only a question of limited time when the discrepancy will reach a critical pass, and the installation of peace may be counted on to hasten this course of things.
That a decision will be sought by recourse to forcible measures, is also scarcely open to question; since the established law and order provides for a resort to coercion in the enforcement of these prescriptive rights, and since both parties in interest, in this as in other cases, are