as
the exclusive and definite result of reform, and thus try to enlist you
under the standard of monopoly.

These tactics have been employed in the service of all abuses, and I
must frankly admit one thing, that it always embarrasses even the
friends of those reforms which are most useful to the people. You will
understand why.

When an abuse exists, everything arranges itself upon it.

Human existences connect themselves with it, others with these, then
still others, and this forms a great edifice.

Do you raise your hand against it? Each one protests; and notice this
particularly, those persons who protest always seem at the first glance
to be right, because it is easier to show the disorder which must
accompany the reform than the order which will follow it.

The friends of the abuse cite particular instances; they name the
persons and their workmen who will be disturbed, while the poor devil of
a reformer can only refer to the _general good_, which must insensibly
diffuse itself among the masses. This does not have the effect which the
other has.

Thus, supposing it is a question of abolishing slavery. "Unhappy
people," they say to the colored men, "who will feed you? The master
distributes floggings, but he also distributes rations."

It is not seen that it is not the master who feeds the slave, but his
own labor which feeds both himself and master.

When the convents of Spain were reformed, they said to the beggars,
"Where will you find broth and clothing? The Abbot is your providence.
Is it not very convenient to apply to him?"

And the beggars said: "That is true. If the Abbot goes, we see what we
lose, but we do not see what will come in its place."

They do not notice that if the convents gave alms they lived on alms, so
that the people had to give them more than they could receive back.

Thus, workmen, a monopoly imperceptibly puts taxes on your shoulders,
and then furnishes you work with the proceeds.

Your false friends say to you: If there was no monopoly, who would
furnish you work?

You answer: This is true, this is true. The labor which the monopolists
procure us is certain. The promises of liberty are uncertain.

For you do not see that they first take money from you, and then give
you back a _part_ of it for your labor.

Do you ask who will furnish you work? Why, you will give each other
work. With the money which will no longer be taken from you, the
shoemaker will dress better, an