‘Largesse.’ The French word is obsolete; one Latin equivalent, Liberalitas, is fast receiving another, and not altogether similar significance, among English Liberals. The other Latin equivalent, Generosity, has become doubly meaningless, since modern political economy and politics neither require virtue, nor breeding. The Greek, or Greek-descended, equivalents—Charity, Grace, and the like, your Grace the Duke of —— can perhaps tell me what has become of them. Meantime, of all the words, ‘Largesse,’ the entirely obsolete one, is the perfectly chivalric one; and therefore, next to the French description of Franchise, we will now read the French description of Largesse,—putting first, for comparison with it, a few more sentences [53] from the secretary’s speech at the meeting of Social Science in Glasgow; and remembering also the ‘Pall Mall Gazette’s’ exposition of the perfection of Lord Derby’s idea of agriculture, in the hands of the landowner—“Cultivating” (by machinery) “large farms for himself.” “Exchange is the result, put into action, of the desire to possess that which belongs to another, controlled by reason and conscientiousness. It is difficult to conceive of any human transaction that cannot be resolved, in some form or other, into the idea of an exchange. All that is essential in production are,” (sic, only italics mine,) “directly evolved from this source.” * * * “Man has therefore been defined to be an animal that exchanges. It will be seen, however, that he not only exchanges, but from the fact of his belonging, in part, to the order carnivora, that he also inherits, to a considerable degree, the desire to possess without exchanging; or, in other words, by fraud and violence, when such can be used for his own advantage, without danger to himself.” * * * “Reason would immediately suggest to one of superior strength, that, however desirable it might be to take possession, by violence, of what another had laboured to produce, he might be treated in the same way by one stronger than himself; to which he, of course, would have great objection.” * * * “In order, therefore, to prevent, or put a stop to, a practice which each would object to in his own case, and which, besides, would put a stop to production altogether, both reason and a sense of justice would suggest the act of exchange, as the only proper mode of obtaining things from one another.” * * * To anybody who had either reason or a sense of justice, it might possibly have suggested itself that, except for the novelty of the thing, mere exchange profits nobody, and presupposes a coincidence, or rather a harmonious dissent, of opinion not always attainable.