The city is intellect. The Megalopolis is “free” intellect. It is in resistance to the “feudal” powers of blood and tradition that the burgherdom or bourgeoisie, the intellectual class, begins to be conscious of its own separate existence. It upsets thrones and limits old rights in the name of reason and above all in the name of “the People,” which henceforward means exclusively the people of the city. Democracy is the political form in which the townsman’s outlook upon the world is demanded of the peasantry also. The urban intellect reforms the great religion of the springtime and sets up by the side of the old religion of noble and priest, the new religion of the Tiers État, _liberal science_. The city assumes the lead and control of economic history in replacing the primitive values of the land, which are for ever inseparable from the life and thought of the rustic, by the _absolute idea of money_ as distinct from goods. The immemorial country word for exchange of goods is “barter”; even when one of the things exchanged is precious metal, the underlying idea of the process is not yet _monetary_--i.e., it does not involve the abstraction of value from things and its fixation in metallic or fictitious quantities intended to _measure_ things qua “commodities.” Caravan expeditions and Viking voyages in the springtime are made between land-settlements and imply barter or booty, whereas in the Late period they are made between cities and mean “money.” This is the distinction between the Normans before and the Hansa and Venetians after the Crusades,[142] and between the seafarers of Mycenæan times and those of the later colonization period in Greece. The City means not only intellect, but also money.[143]