yourselves and others. They, the people, are alive. They are the tree, and you are harmful growths—fungi on the plant. Realise, then, all your insignificance and their grandeur! Understand your sin, and try to repent, and at all costs set the people free. …”
“How well he speaks!” thought I. “Can it be a dream?”
And as I thought that, I awoke.
This dream set me again thinking about the land question: a question of which those who live constantly in the country, among a poverty-stricken agricultural peasant population, cannot help thinking. I know I have often written about it; but under the influence of that dream, even at the risk of repeating myself, I once more felt the need to express myself. Carthago delenda est. As long as people’s attitude towards private property in land remains unchanged, the cruelty, madness and evil of this form of the enslavement of some men by others, cannot be pointed out too frequently.
People say that land is property, and they say this because the Government recognises private property in land. But fifty years ago the Government upheld private property in human beings; yet a time came when it was admitted that human beings cannot be private property, and the Government ceased to hold them to be property. So it will be with property in land. The Government now upholds that property, and protects it by its power; but a day will come when the Government will cease to acknowledge this kind of property, and will abolish it. The Government will have to abolish it, because private property in land is just such an injustice as property in men—serfdom—used to be. The difference lies only in the fact that serfdom was a direct, definite slavery, while land-slavery is indirect and indefinite. Then Peter was John’s slave, whereas now Peter is the slave of some person unknown, but certainly of him who owns the land Peter requires in order to feed himself and his