And the same is true in all joint operations wherein those engaged can have none but a common end in view and can differ only as to the choice of means.  In a storm at sea no one on hoard can wish the ship to sink, and yet not unfrequently all go down together because too many will direct and no single mind can be allowed to control.

It continues to develop that the insurrection is largely, if not exclusively, a war upon the first principle of popular government—­the rights of the people.  Conclusive evidence of this is found in the most grave and maturely considered public documents, as well as in the general tone of the insurgents.  In those documents we find the abridgment of the existing right of suffrage and the denial to the people of all right to participate in the selection of public officers except the legislative boldly advocated, with labored arguments to prove that large control of the people in government is the source of all political evil.  Monarchy itself is sometimes hinted at as a possible refuge from the power of the people.

In my present position I could scarcely be justified were I to omit raising a warning voice against this approach of returning despotism.  It is not needed nor fitting here that a general argument should be made in favor of popular institutions, but there is one point, with its connections, not so hackneyed as most others, to which I ask a brief attention.  It is the effort to place capital on an equal footing with, if not above, labor in the structure of government.  It is assumed that labor is available only in connection with capital; that nobody labors unless somebody else, owning capital, somehow by the use of it induces him to labor.  This assumed, it is next considered whether it is best that capital shall hire laborers, and thus induce them to work by their own consent, or buy them and drive them to it without their consent.  Having proceeded so far, it is naturally concluded that all laborers are either hired laborers or what we call slaves.  And further, it is assumed that whoever is once a hired laborer is fixed in that condition for life.

Now there is no such relation between capital and labor as assumed, nor is there any such thing as a free man being fixed for life in the condition of a hired laborer.  Both these assumptions are false, and all inferences from them are groundless.

Labor is prior to and independent of capital.  Capital is only the fruit of labor, and could never have existed if labor had not first existed.  Labor is the superior of capital, and deserves much the higher consideration.  Capital has its rights, which are as worthy of protection as any other rights.  Nor is it denied that there is, and probably always will be, a relation between labor and capital producing mutual benefits.  The error is in assuming that the whole labor of community exists within that relation.  A few men own capital, and that few avoid labor themselves,