The apparently insoluble economical and social problem is merely the problem of Kriloff’s casket. {2} The casket will simply open. And it will not open, so long as people do not do simply that first and simple thing–open it.
A man sets up what he imagines to be his own peculiar library, his own private picture-gallery, his own apartments and clothing, he accumulates his own money in order therewith to purchase every thing that he needs; and the end of it all is, that engaged with this fancied property of his, as though it were real, he utterly loses his sense of that which actually constitutes his property, on which he can really labor, which can really serve him, and which will always remain in his power, and of that which is not and cannot be his own property, whatever he may call it, and which cannot serve as the object of his occupation.
Words always possess a clear significance until we deliberately attribute to them a false sense.
What does property signify?
Property signifies that which has been given to me, which belongs to me exclusively; that with which I can always do any thing I like; that which no one can take away from me; that which will remain mine to the end of my life, and precisely that which I am bound to use, increase, and improve. Now, there exists but one such piece of property for any man,–himself.
Hence it results that half a score of men may till the soil, hew wood, and make shoes, not from necessity, but in consequence of an acknowledgment of the fact that man should work, and that the more he works the better it will be for him. It results, that half a score of men,–or even one man, may demonstrate to people, both by his confession and by his actions, that the terrible evil from which they are suffering is not a law of fate, the will of God, or any historical necessity; but that it is merely a superstition, which is not in the least powerful or terrible, but weak and insignificant, in which we must simply cease to believe, as in idols, in order to rid ourselves of it, and in order to rend it like a paltry spider’s web. Men who will labor to fulfil the glad law of their existence, that is to say, those who work in order to fulfil the law of toil, will rid themselves of that frightful superstition of property for themselves.
If the life of a man is filled with toil, and if he knows the delights of rest, he requires no chambers, furniture, and rich and varied clothing; he requires less costly food; he needs no means of locomotion, or of diversion. But the principal thing is, that the man who regards labor as the business and the joy of his life will not seek that relief from his labor which the labors of others might afford him. The man who regards life as a matter of labor will propose to himself as his object, in proportion as he acquires understanding, skill, and endurance, greater and greater toil, which shall constantly fill his life to a greater and greater degree.
For such a man, who sees the meaning of his life in work itself, and not in its results, for the acquisition of property, there can be no question as to the implements of labor. Although such a man will always select the most suitable implements, that man will receive the same satisfaction from work and rest, when he employs the most unsuitable implements. If there be a steam-plough, he will use it; if there is none, he will till the soil with a horse-plough, and, if there is none, with a primitive curved bit of wood shod with iron, or he will use a rake; and, under all conditions, he will equally attain his object. He will pass his life in work that is useful to men, and he will therefore win complete satisfaction.
And the position of such a man, both in his external and internal conditions, will be more happy than that of the man who devotes his life to the acquisition of property. Such a man will never suffer need in his outward circumstances, because people, perceiving his desire to work, will always try to provide him with the most productive work, as they proportion a mill to the water-power. And they will render his material existence free from care, which they will not do for people who are striving to acquire property. And freedom from anxiety in his material conditions is all that a man needs. Such a man will always be happier in his internal conditions, than the one who seeks wealth, because the first will never gain that which he is striving for, while the latter always will, in proportion to his powers. The feeble, the aged, the dying, according to the proverb, “With the written absolution in his hands,” will receive full satisfaction, and the love and sympathy of men.
What, then, will be the outcome of a few eccentric individuals, or madmen, tilling the soil, making shoes, and so on, instead of smoking cigarettes, playing whist, and roaming about everywhere to relieve their tedium, during the space of the ten leisure hours a day which every intellectual worker enjoys? This will be the outcome: that these madmen will show in action, that that imaginary property for which men suffer, and for which they torment themselves and others, is not necessary for happiness; that it is oppressive, and that it is mere superstition; that property, true property, consists only in one’s own head and hands; and that, in order to actually exploit this real property with profit and pleasure, it is necessary to reject the false conception of property outside one’s own body, upon which we expend the best efforts of our lives.
The outcome us, that these men will show, that only when a man ceases to believe in imaginary property, only when he brings into play his real property, his capacities, his body, so that they will yield him fruit a hundred- fold, and happiness of which we have no idea,–only then will he be so strong, useful, and good a man, that, wherever you may fling him, he will always land on his feet; that he will everywhere and always be a brother to everybody; that he will be intelligible to everybody, and necessary, and good. And men looking on one, on ten such madmen, will understand what they must all do in order to loose that terrible knot in which the superstition regarding property has entangled them, in order to free themselves from the unfortunate position in which they are all now groaning with one voice, not knowing whence to find an issue from it.
But what can one man do amid a throng which does not agree with him? There is no argument which could more clearly demonstrate the terror of those who make use of it than this. The burlaki {3} drag their bark against the current. There cannot be found a burlak so stupid that he will refuse to pull away at his towing-rope because he alone is not able to drag the bark against the current. He who, in addition to his rights to an animal life, to eat and sleep, recognizes any sort of human obligation, knows very well in what that human obligation lies, just as the boatman knows it when the tow-rope is attached to him. The boatman knows very well that all he has to do is to pull at the rope, and proceed in the given direction. He will seek what he is to do, and how he is to do it, only when the tow-rope is removed from him.
And as it is with these boatmen and with all people who perform ordinary work, so it is with the affairs of all humanity. All that each man needs is not to remove the tow- rope, but to pull away on it in the direction which his master orders. And, for this purpose, one sort of reason is bestowed on all men, in order that the direction may be always the same. And this direction has obviously been so plainly indicated, that both in the life of all the people about us, and in the conscience of each individual man, only he who does not wish to work can say that he does not see it. Then, what is the outcome of this?
This: that one, perhaps two men, will pull; a third will look on, and will join them; and in this manner the best people will unite until the affair begins to start, and make progress, as though itself inspiring and bidding thereto even those who do not understand what is being done, and why it is being done. First, to the contingent of men who are consciously laboring in order to comply with the law of God, there will be added the people who only half understand and who only half confess the faith; then a still greater number of people who admit the same doctrine will join them, merely on the faith of the originators; and finally the majority of mankind will recognize this, and then it will come to pass, that men will cease to ruin themselves, and will find happiness.
This will happen,–and it will be very speedily,–when people of our
