In a society which, though not superlatively virtuous, should nevertheless be regulated by the influences of _economical morality_ (which is the knowledge of the economy of society), would there not be a field for the progress of religious morality? Habit, it has been said, is a second nature. A country where the individual had become unaccustomed to injustice, simply by the force of an enlightened public opinion, might, indeed, be pitiable; but it seems to me it would be well prepared to receive an education more elevated and more pure. To be disaccustomed to evil is a great step towards becoming good. Men cannot remain stationary. Turned aside from the paths of vice which would lead only to infamy, they appreciate better the attractions of virtue. Possibly it may be necessary for society to pass through this prosaic state, where men practice virtue by calculation, to be thence elevated to that more poetic region where they will no longer have need of such an exercise. III. THE TWO HATCHETS. _Petition of Jacques Bonhomme, Carpenter, to M. Cunin-Gridaine, Minister of Commerce._ MR. MANUFACTURER-MINISTER: I am a carpenter, as was Jesus; I handle the hatchet and the plane to serve you. In chopping and splitting from morning until night in the domain of my lord, the King, the idea has occurred to me that my labor was as much _national_ as yours. And accordingly I don't understand why protection should not visit my shop as well as your manufactory. For indeed, if you make cloths, I make roofs. Both by different means protect our patrons from cold and rain. But I have to run after customers while business seeks you. You know how to manage this by obtaining a monopoly, while my business is open to any one who chooses to engage in it. What is there astonishing in this? Mr. Cunin, the Cabinet Minister, has not forgotten Mr. Cunin, the manufacturer, as was very natural. But unfortunately, my humble occupation has not given a Minister to France, although it has given a Saviour to the world. And this Saviour, in the immortal code which he bequeathed to men, did not utter the smallest word by virtue of which carpenters might feel authorized to enrich themselves as you do at the expense of others. Look, then, at my position. I earn thirty cents every day, excepts Sundays and holidays. If I apply to you for work at the same time with a Flemish workman, you give him the preference. But I need clothing. If a Belgian weaver puts his cloth beside yours, you drive both him and his cloth out of the country. Consequently, forced to buy at your shop, where it is dearest, my poor thirty cents are really worth only twenty-eight. What did I say? They are worth only twenty-six. For, instead of driving the Belgian weaver away at _your own expense_ (which would be the least you could do) you compel me to pay those who, in your interest, force him out of the market.