These are “theses” from the report of Lenin on “Bourgeois and Proletarian Democracies,” published in _Pravda_, March 8, 1919. That the very term “proletarian democracy” is an absurd self-contradiction, just as “capitalist democracy” would be, since democracy is inherently incompatible with class domination of any kind, is worthy of remark only in so far as the use of the phrase shows the mentality of the man. Was ever such a farrago of nonsense put forward with such solemnly pretentious pedantry? The unreasoning hatred and shallow ignorance of the most demagogic soap-box Socialist propaganda are covered with the verbiage of scholasticism, and the result is given to the world as profound philosophy. If there is any disposition to question the justice of this summary judgment a candid consideration of the two “theses” just quoted should suffice to settle all doubts. In the first place, the dominant note is hatred and retaliation: In 1649 the bourgeoisie of England suppressed the right of assemblage, and in 1793 the bourgeoisie of France did likewise. Therefore, if the present bourgeoisie, “which has been reactionary for a long time,” now demands that the workers guarantee freedom of meetings, the workers will only laugh at their hypocrisy. One is reminded of the ignorant pogrom-makers who gave the crucifixion of Jesus as their reason for persecuting Jews in the twentieth century. Upon what higher level is Lenin’s justification than the ignorant feeling of hostility toward England, still found in some dark corners of American life, because of the misgovernment of the Colonies by the England of George the Third? Is there to be no allowance for the advance made, even by the bourgeoisie, since the struggles of 1649 and 1793; no consideration of the fact that the bourgeoisie of England and France in later years have gone far beyond the standards set by their forerunners in 1649 and 1793; _that they have granted freedom of assemblage, even to those struggling to overthrow them_? Is twentieth-century Socialism to have no higher ideal than capitalism already had in the seventeenth and eighteenth centuries? Waiving the greater question of whether or not the claim of any class to succeed to power is worthy of attention unless its ideals are measurably higher than those of the class it would displace, is it not quite clear that Lenin’s appeal to “history” is arrant demagoguery?