supper-parties, and settled with complete assurance." That was the age
when solitary Frenchmen plunged into the wilderness of North America,
confidently expecting to recover the golden age under the shelter of a
wigwam and in the society of a squaw.

The state of nature of Rousseau was a state in which inequality did not
exist, and with a fervid rhetoric he tried to persuade his readers that
it was the happier state. He recognized inequality, it is true, as a word
of two different meanings: first, physical inequality, difference of age,
strength, health, and of intelligence and character; second, moral and
political inequality, difference of privileges which some enjoy to the
detriment of others-such as riches, honor, power. The first difference is
established by nature, the second by man. So long, however, as the state
of nature endures, no disadvantages flow from the natural inequalities.

In Rousseau's account of the means by which equality was lost, the
incoming of the ideas of property is prominent. From property arose civil
society. With property came in inequality. His exposition of inequality
is confused, and it is not possible always to tell whether he means
inequality of possessions or of political rights. His contemporary,
Morelly, who published the Basileade in 1753, was troubled by no such
ambiguity. He accepts the doctrine that men are formed by laws, but holds
that they are by nature good, and that laws, by establishing a division
of the products of nature, broke up the sociability of men, and that all
political and moral evils are the result of private property. Political
inequality is an accident of inequality of possessions, and the
renovation of the latter lies in the abolition of the former.

The opening sentence of the Contrat-Social is, "Man is born free, and
everywhere he is a slave," a statement which it is difficult to reconcile
with the fact that every human being is born helpless, dependent, and
into conditions of subjection, conditions that we have no reason to
suppose were ever absent from the race. But Rousseau never said, "All men
are born equal." He recognized, as we have seen, natural inequality. What
he held was that the artificial differences springing from the social
union were disproportionate to the capacities springing from the original
constitution; and that society, as now organized, tends to make the gulf
wider between those who have privileges and those who have none.

The w