suspecting it, result in a profit to the public consumer, of which each of you is one. It is the same with every profession. Well, the capitalists are not exempt from this law. They are very busy making schemes, economising, and turning them to their advantage. This is all very well; but the more they succeed, the more do they promote the abundance of capital, and, as a necessary consequence, the reduction of interest. Now, who is it that profits by the reduction of interest? Is it not the borrower first, and finally, the consumers of the things which the capitals contribute to produce? It is therefore certain that the final result of the efforts of each class is the common good of all. You are told that capital tyrannises over labour. I do not deny that each one endeavours to draw the greatest possible advantage from his situation; but, in this sense, he realises only that which is possible. Now, it is never more possible for capitals to tyrannise over labour, than when they are scarce; for then it is they who make the law--it is they who regulate the rate of sale. Never is this tyranny more impossible to them, than when they are abundant; for, in that case, it is labour which has the command. Away, then, with the jealousies of classes, ill-will, unfounded hatreds, unjust suspicions. These depraved passions injure those who nourish them in their hearts. This is no declamatory morality; it is a chain of causes and effects, which is capable of being rigorously, mathematically demonstrated. It is not the less sublime, in that it satisfies the intellect as well as the feelings. I shall sum up this whole dissertation with these words:--Workmen, labourers, "prolétaires," destitute and suffering classes, will you improve your condition? You will not succeed by strife, insurrection, hatred, and error. But there are three things which cannot perfect the entire community, without extending these benefits to yourselves; these things are--peace, liberty, and security. That Which Is Seen, and That Which Is Not Seen