The choice lies between property on the one hand and slavery, public or private, on the other. There is no third issue.

Will not perhaps the temporal power of Islam return and with it the menace of an armed Mohammedan world, which will shake off the domination of Europeans - still nominally Christian - and reappear as the prime enemy of our civilization? The future always comes as a surprise, but political wisdom consists in attempting at least some partial judgment of what that surprise may be. And for my part I cannot but believe that a main unexpected thing of the future is the return of Islam.

Even if the wealth and power be well distributed throughout a community, its members will not be happy unless they are inwardly so, and obviously where the distribution is bad, where the few have a vast superfluity and the many are consumed by anxiety or want, or where a few controllers can exercise their will over the many, society has failed, even though its total wealth and power be increased.

There is no one who has cooked but has discovered that each particular dish depends for its rightness upon some little point which he is never told. It is not only so of cooking: it is so of splicing a rope; of painting a surface of wood; of mixing mortar; of almost anything you like to name among the immemorial human arts.

Under the old social philosophy which had governed the Middle Ages, temporal, and therefore all economic, activities were referred to an eternal standard. The production of wealth, it distribution and exchange were regulated with a view to securing the Christian life of Christian men. In two points especially was this felt: First in securing the independence of the family, which can only be done by the wide distribution of property, in others words the prevention of the growth of a proletariat; secondly, in the close connection between wealth and public function.

But if we are to retain freedom, then we can only do so by keeping the determining mass of the citizens the possessors of property with personal control over it, as individuals or as families. For property is the necessary condition of economic freedom in the full sense of that term. He that has not property is under economic servitude to him who has property, whether the possessor of it be another individual or the State.

The power of the State must be invoked for restoring economic freedom just as it has been invoked for destroying economic freedom.