whom you were winning； as is the case in other games； a lackey
brought； not money； but chips； each man lost a little stake； and his
disappointment was not visible 。 。 。 It is the same with roulette；
which is everywhere prohibited； and not without reason。
It is the same with money。 I possess a magic； inexhaustible ruble； I
cut off my coupons； and have retired from all the business of the
world。 Whom do I injure；I； the most inoffensive and kindest of
men？ But this is nothing more than playing at loto or roulette；
where I do not see the man who shoots himself； because of his losses；
after procuring for me those coupons which I cut off from the bonds
so accurately with a strictly right…angled corner。
I have done nothing； I do nothing； and I shall do nothing； except cut
off those coupons； and I firmly believe that money is the
representative of labor！ Surely； this is amazing！ And people talk
of madmen； after that！ Why； what degree of lunacy can be more
frightful than this？ A sensible； educated； in all other respects
sane man lives in a senseless manner； and soothes himself for not
uttering the word which it is indispensably necessary that he should
utter； with the idea that there is some sense in his conclusions； and
he considers himself a just man。 Couponsthe representatives of
toil！ Toil！ Yes； but of whose toil？ Evidently not of the man who
owns them； but of him who labors。
Slavery is far from being suppressed。 It has been suppressed in Rome
and in America； and among us： but only certain laws have been
abrogated； only the word； not the thing； has been put down。 Slavery
is the freeing of ourselves alone from the toil which is necessary
for the satisfaction of our demands； by the transfer of this toil to
others； and wherever there exists a man who does not work； not
because others work lovingly for him； but where he possesses the
power of not working； and forces others to work for him； there
slavery exists。 There too； where； as in all European societies；
there are people who make use of the labor of thousands of men； and
regard this as their right；there slavery exists in its broadest
measure。
And money is the same thing as slavery。 Its object and its
consequences are the same。 Its object isthat one may rid one's
self of the first born of all laws； as a profoundly thoughtful writer
from the ranks of the people has expressed it； from the natural law
of life； as we have called it； from the law of personal labor for the
satisfaction of our own wants。 And the results of money are the same
as the results of slavery； for the proprietor； the creation； the
invention of new and ever new and never…ending demands； which can
never be satisfied； the enervation of poverty； vice； and for the
slaves； the persecution of man and their degradation to the level of
the beasts。
Money is a new and terrible form of slavery； and equally demoralizing
with the ancient form of slavery for both slave and slave…owner； only
much worse； because it frees the slave and the slave…owner from their
personal； humane relations。＇
CHAPTER XVIII。
I am always surprised by the oft…repeated words： 〃Yes； this is so in
theory； but how is it in practice？〃 Just as though theory were fine
words； requisite for conversation； but not for the purpose of having
all practice； that is； all activity； indispensably founded on them。
There must be a fearful number of stupid theories current in the
world； that such an extraordinary idea should have become prevalent。
Theory is what a man thinks on a subject； but its practice is what he
does。 How can a man think it necessary to do so and so； and then do
the contrary？ If the theory of baking bread is； that it must first
be mixed； and then set to rise； no one except a lunatic； knowing this
theory； would do the reverse。 But it has become the fashion with us
to say； that 〃this is so in theory； but how about the practice？〃
In the matter which interests me now； that has been confirmed which I
have always thought；that practice infallibly flows from theory； and
not that it justifies it； but it cannot possibly be otherwise； for if
I have understood the thing of which I have been thinking； then I
cannot carry out this thing otherwise than as I have understood it。
I wanted to help the unfortunate only because I had money； and I
shared the general belief that money was the representative of labor；
or； on the whole； something legal and good。 But； having begun to
give away this money； I saw； when I gave the bills which I had
accumulated from poor people； that I was doing precisely that which
was done by some landed proprietors who made some of their serfs wait
on others。 I saw that every use of money； whether for making
purchases； or for giving away without an equivalent to another； is
handing over a note for extortion from the poor； or its transfer to
another man for extortion from the poor。 I saw that money in itself
was not only not good； but evidently evil； and that it deprives us of
our highest good；labor； and thereby of the enjoyment of our labor；
and that that blessing I was not in a position to confer on any one；
because I was myself deprived of it： I do not work； and I take no
pleasure in making use of the labor of others。
It would appear that there is something peculiar in this abstract
argument as to the nature of money。 But this argument which I have
made not for the sake of argument； but for the solution of the
problem of my life； of my sufferings； was for me an answer to my
question： What is to be done？
As soon as I grasped the meaning of riches； and of money； it not only
became clear and indisputable to me； what I ought to do； but also
clear and indisputable what others ought to do； because they would
infallibly do it。 I had only actually come to understand what I had
known for a long time previously； the theory which was given to men
from the very earliest times； both by Buddha； and Isaiah； and Lao…
Tze； and Socrates； and in a peculiarly clear and indisputable manner
by Jesus Christ and his forerunner； John the Baptist。 John the
Baptist； in answer to the question of the people；What were they to
do？ replied simply； briefly； and clearly： 〃He that hath two coats；
let him impart to him that hath none； and he that hath meat； let him
do likewise〃 （Luke iii。 10； 11）。 In a similar manner； but with even
greater clearness； and on many occasions； Christ spoke。 He said：
〃Blessed are the poor； and woe to the rich。〃 He said that it is
impossible to serve God and mammon。 He forbade his disciples to take
not only money； but also two garments。 He said to the rich young
man； that he could not enter into the kingdom of heaven because he
was rich； and that it was easier for a camel to go through the eye of
a needle； than for a rich man to enter the kingdom of God。 He said
that he who should not leave every thing； houses and children and
lands； and follow him； could not be his disciple。 He told the
parable of the rich man who did nothing bad； like our own rich men；
but who only arrayed himself in costly garments； and ate and drank
daintily； and who lost his soul thereby； and of poor Lazarus； who had
done nothing good； but who was saved merely because he was poor。
This theory was sufficiently familiar to me； but the false teachings
of the world had so obscured it that it had become for me a theory in
the sense which people are fond of attributing to that term； that is
to say； empty words。 But as soon as I had succeeded in destroying in
my consciousness the sophisms of worldly teaching； theory conformed
to practice； and the truth with regard to my life and to the life of
the people about me became its conclusion。
I understood that man； besides life for his own personal good； is
unavoidably bound to serve the good of others also； that； if we take
an illustration from the animal kingdom；as some people are fond of
doing； defending violence and conflict by the conflict for existence
in the animal kingdom；the illustration must be taken from
gregarious animals； like bees； that consequently man； not to mention
the love to his neighbor incumbent on him； is called upon； both by
reason and by his nature； to serve other people and the common good
of humanity。 I comprehended that the natural law of man is that
according to which only he can fulfil destiny； and therefore be
happy。 I understood that this law has been and is broken hereby；
that people get rid of labor by force （like the robber bees）； make
use of the toil of others； directing this toil； not to the common
weal； but to the private satisfaction of swift…growing desires； and；
precisely as in the case of the robber bees； they perish in
consequence。 ＇I understood that the original form of this
disinclination for the law is the brutal violence against weaker
individuals； against women； wars and imprisonments； whose sequel is
slavery； and also the present reign of money。 I understood that
money is the impersonal and concealed enslavement of the poor。 And；
once having perceived the significance of money as slavery； I could
not but hate it； nor refrain from doing all in my power to free
myself from it。＇ ｛21｝
When I was a slave…owner； and comprehended the immorality of my
position； I tried to escape from it。 My escape consisted in this；
that I； regarding it as immoral； tried to exercise my rights as
slave…owner as little as possible； but to live； and to allow other
people to live； as though that right did not exist。 And I cannot
refrain from doing the same thing now in reference to the present
form of slavery；exercising my right to the labor of others as
little as possible； i。e。； hiring and purchasing as little as
possible。
The root of every slavery is the use of the labor of others； and
hence； the compelling others to it is founded indifferently on my
right to the slave； or on my possession of money which is
indispensable to him。 If I really do not approve； and if I regard as
an evil； the employment of the labor of others； then I shall use
neither my right nor my money for that purpose； I shall not compel
others to toil for me； but I shall endeavor to free them from the
labor which they have perform