The very practical views of the peasants with regard to the demands of the people were in amusing contrast with the abstract theorizing of the educated townsmen. The peasant continually withheld all State payments until he saw how matters would turn out, and was disposed to reckon up the solid benefit, in the form of land or money, that might come to him from the changes obtained. While the townsman was heating his brains about representation on the broadest basis, the peasant asked if the relation between tenant and landlord would continue as before, and whether the removal of the “feudal obligations” meant that the farmer should become owner of the land! It is in the same naïve way that Communism is interpreted by the German peasantry. The wide spread among them of communistic doctrines, the eagerness with which they listened to a plan for the partition of property, seemed to countenance the notion that it was a delusion to suppose the peasant would be secured from this intoxication by his love of secure possession and peaceful earnings. But, in fact, the peasant contemplated “partition” by the light of an historical reminiscence rather than of novel theory. The golden age, in the imagination of the peasant, was the time when every member of the commune had a right to as much wood from the forest as would enable him to sell some, after using what he wanted in firing—in which the communal possessions were so profitable that, instead of his having to pay rates at the end of the year, each member of the commune was something in pocket. Hence the peasants in general understood by “partition,” that the State lands, especially the forests, would be divided among the communes, and that, by some political legerdemain or other, everybody would have free fire-wood, free grazing for his cattle, and over and above that, a piece of gold without working for it. That he should give up a single clod of his own to further the general “partition” had never entered the mind of the peasant communist; and the perception that this was an essential preliminary to “partition” was often a sufficient cure for his Communism. In villages lying in the neighborhood of large towns, however, where the circumstances of the peasantry are very different, quite another interpretation of Communism is prevalent. Here the peasant is generally sunk to the position of the proletaire living from hand to mouth: he has nothing to lose, but everything to gain by “partition.” The coarse nature of the peasant has here been corrupted into bestiality by the disturbance of his instincts, while he is as yet incapable of principles; and in this type of the degenerate peasant is seen the worst example of ignorance intoxicated by theory.