Now let us compare with these emphatic denials addressed to the general public the deliberate statements of the intellectual leaders of British and foreign Socialism regarding marriage and the family, addressed to their followers. The celebrated "Manifesto" issued by the founder of modern international Socialism declares: "On what foundation is the present family, the bourgeois family, based? On capital, on private gain. The bourgeois family will vanish as a matter of course when its complement vanishes. Bourgeois marriage is in reality a system of wives in common, and thus, at the most, what the Communists might possibly be reproached with is that they desire to introduce, in substitution for a hypocritically concealed, an openly legalised, community of women."[900] The founders of British Socialism state: "Even now it is necessary that a certain code of morality should be supposed to exist, and to have some relation to that religion which, being the creation of another age, has now become a sham. With this sham, moreover, its accompanying morality is also stupid, and this is clung to with a determination, or even ferocity, natural enough, since its aim is the perpetuation of individual property in wealth, in workman, in wife, in child."[901] "Like every other institution of existing society, marriage, as we know it, is a consequence of private property. The primitive swag-monger could think of no better method of keeping his swag together after his death than by making the child of a particular slave-wife his heir. The chief pre-eminence of the Sultana of the harem lay in the fact that she acted, so to speak, as the conveyancer of the estate."[902] The spokesmen of the Social-Democratic Federation say: "What is the position of Socialism towards the question of marriage as at present constituted? The existing monogamic relation is simply the outcome of the institution of private or individual property. It has developed, in proportion to the accentuation of the institution of private, as against communal, property. When private property ceases to be the fulcrum around which the relations between the sexes turn, any attempt at coercion, moral or material, in these relations must necessarily become repugnant to the moral sense of the community."[903] The foregoing statements lead to the inevitable conclusion that "The transformation of the current family form into a freer, more real, and therefore a higher form, must inevitably follow the economic revolution which will place the means of production and distribution under the control of all for the good of all."[904]