The event would undoubtedly cause grief to the nation, because the French are a good-hearted people, and not capable of regarding with indifference the sudden disappearance of such a number of their fellow-citizens. But this loss of not fewer than 30,000 of the persons who are esteemed the first in the state could occasion sorrow only on purely sentimental grounds; for no serious harm to the state as state would arise from it. It would be very easy to fill the vacant places. There are any number of Frenchmen who could occupy the position of His Majesty the King's brother quite as well as that august prince, any number who could fill the place of prince of the blood royal, &c., &c. The anterooms of the court are crowded with aspirants ready and fit to be invested with the rank of officers of the crown. The army possesses any number of officers who are quite as good generals as our present marshals; and how many commercial travellers are cleverer men than our ministers of state, how many priests quite as devout and capable as our cardinals, archbishops, deans, and canons! As regards the 10,000 landed proprietors, their heirs would scarcely need any apprenticeship to make quite as charming hosts. The idea underlying this jest, for which, by the way, Saint-Simon had to answer to the authorities, is, of course, that only the productive class of citizens is in reality useful. Before the Revolution the conflict was between the nobility and the bourgeoisie; now that a part of the bourgeoisie is elevated to the same position as the nobility and shares its privileges, the division is between the unproductive and the productive class; the future belongs to industry, labour, the deeds of peace and utility. But whereas contemporary French political economists only went the length of granting the individual the greatest possible amount of liberty to develop his powers, Saint-Simon demanded the interference of the state. It was, according to him, the province of the state to organise labour and production; it alone could ensure that for the future man should utilise nature only, and not his fellow-man. The state ought, while fully acknowledging the natural differences between man and man, to do its utmost to abolish the artificial differences--ought, therefore, to abolish all hereditary privileges, and to annul or modify the law of succession.