This was not on its part simply an aping of aristocratic customs. It was also a necessity of its position. The proletariat had rendered it a final service in once more aiding it to overthrow the nobility. The bourgeoisie now had no further need of its co-operation, for it felt itself firmly seated in the shadow of the throne of July, and the alliance with the people, thenceforth useless, began to become inconvenient. It was necessary to remand it to its place, which naturally could not be done without provoking great indignation among the masses. It became necessary to restrain this indignation. In the name of what? In the name of the bourgeois interest bluntly confessed? That would have been much too cynical. The more unjust and inhuman an interest is, the greater need it has of sanction. Now, where find it if not in religion, that good protectress of all the well-fed and the useful consoler of the hungry? And more than ever the triumphant bourgeoisie saw that religion was indispensable to the people. After having won all its titles to glory in religious, philosophical, and political opposition, in protest and in revolution, it at last became the dominant class and thereby even the defender and preserver of the State, thenceforth the regular institution of the exclusive power of that class. The State is force, and for it, first of all, is the right of force, the triumphant argument of the needle-gun, of the _chassepot_. But man is so singularly constituted that this argument, wholly eloquent as it may appear, is not sufficient in the long run. Some moral sanction or other is absolutely necessary to enforce his respect. Further, this sanction must be at once so simple and so plain that it may convince the masses, who, after having been reduced by the power of the State, must also be induced to morally recognize its right. There are only two ways of convincing the masses of the goodness of any social institution whatever. The first, the only real one, but also the most difficult to adopt--because it implies the abolition of the State, or, in other words, the abolition of the organized political exploitation of the majority by any minority whatsoever--would be the direct and complete satisfaction of the needs and aspirations of the people, which would be equivalent to the complete liquidation of the political and economical existence of the bourgeois class, or, again, to the abolition of the State. Beneficial means for the masses, but detrimental to bourgeois interests; hence it is useless to talk about them.