The last effort of Europe to resist the Sea was made on the afternoon of the 14th of October, when the British Prime Minister refused to conclude a treaty of peace.

"Your master is only a pirate—on a large scale", he said to a
Minister of the Sea.

That was on the 14th.

On the 15th there was a stoppage of British trade nearly all the world over.

On the 20th England was in a state of émeute resembling revolution.

On the 28th the Treaty of Peace was signed.

Its principal conditions were: (1) The undertaking by the Sea not to raise sea-rent on British ships without certain formalities of notice; and (2) The undertaking by Britain not to engage in the making of any railway or overland trade-route, or of any marine engine of war, without the consent of the Sea. And similar treaties were signed by the Sea with the other nations.

Then followed the rush of the Ambassadors to the Boodah , and the frivolous round of Court-life revolved, levée , audience, dinner, drawing-room, investiture; the Lord of the Sea descended from the throne before the Court to pin a cross upon the humble breast of his best shot and give him the title of Præceps, gave fanciful honours to emperors, received them of them—wore when throned a brow-band of gold with only one stone, the biggest of the meteor octahedrons, that glanced about his brow like an icicle in whose glass gallivanted a fairy clad in rags of the rainbow.

Now the old gaieties recommenced, but more Olympian in tone, as befitted the ruler of rulers, terrible now being the lifting of Hogarth's brows at the least lapse in ritual; and only the chastest- nurtured of the earth ever now stalked through gavotte or pavane in those halls of the sea.

The world now lay at his feet. The dependence upon him of England, of France, of that part of Austro-Germany called Germany, was obvious: he could starve them. But over Austria proper, Russia, Italy, his sway was no less omnipotent: for the panic cheapness of scrip which followed the destruction of the Kaiser had, of course, been foreseen, and used by him; Beech had bought up, easily ousting the Rothschilds from their old financial kingship: by tens of millions the process had gone on; and still it continued increasingly, for the wealth of Hogarth now, as compared with that of other rich men, was like a ship to a skiff. If he threw upon the market, the bankruptcy of several nations might follow: it was doubtful if the United States could survive; certainly, Austria, Russia, South America must go under.

Nor was the East less his slave: Japan a mercantile nation, China and Turkey in his fiscal net. So, looking round the globe toward the middle of November, he could observe scarcely a nation which he could not, by scribbling a telegram, crush out of recognition.

It was precisely then that Richard Hogarth revealed himself.

On the 15th of November appeared his Manifesto.

This Charter, which everlastingly must remain one of the Scriptures of our planet, simple as a baby's syllables, yet large like the arch of Heaven, has left its mark on the human soul.

On the morning of the 16th its twenty clauses occupied in pica a page of every newspaper, and it was posted up big in the streets of cities.

The document ran:

Richard, by the Will of God….I do hereby discern, declare, and lay down: That:

1. What is no good cannot be owned: only goods can be owned.

2. " Good " is well , or pleasant; goods is _well_th (wealth) or pleasures: thus, a coal-mine, being no pleasure, cannot be owned.

3. Coal becomes goods after being moved, or taken. Moving does not make it good; its nature does not make it good: moving- plus -Nature makes it good, ownable. At the pit-head, already, it is a pleasure, fewer pains being now needed to move it to a fireplace. Thus, Nature apart from motion cannot be owned, being no good, as a cave is no good to a caveman outside it: rain is wetting him; if he takes it, moves in, it is good.

Animals and plants, by taking things from the planets presented to them, by moving things, raise Nature into wealth, and own things.

4. For Jack to own , have a thing for Jack's own , Jack must by his own force have subdued Nature, must have taken the thing by moving the thing's atoms, or moving something relatively to the thing, or, negatively, by not evading, but accepting, the thing in motion—a wind, tide, light-wave; else Jack must have taken something (by as much work) to purchase the thing from its (true) owner, or accepted it as a favour from Nature in motion, or from its (true) owner. To say "own" is to say "take"; to say "take" is to say "motion", i.e., the doing of work: "work done" being FD, i.e., Force used into Distance moved-over. I cannot own the air: it is no good; I own the air in my lungs, having taken, moved, it, done FD on it: it is very good; and I own the air which, doing FD, moving to my face, I do not evade, but accept, take: it is very good.

I say to Jack "take a cigar"; he loudly says "yes!", but does not move it to his mouth, nor moves his mouth to it; instead, he moves a pen to his mouth; this makes me laugh: he has not taken a cigar.

Jack is catching fish in a boat; Tom owns the boat: so Jack gives fish to Tom, until Jack's FD done on the fish is equivalent to Tom's FD done on the boat; and now Jack owns the boat. If "the law" says that Tom still owns the boat, this makes me laugh: for how can Tom come to own two boats' good by the FD done on one only?

Jack is ploughing the sea with a ship: just there he owns the sea, has taken, is moving, it for his good. He does not own the sea before, nor the sea behind, him: for the motions behind made by him have ceased to do good.

Jack is ploughing soil: he owns the soil ploughed, has taken it, and will own it while the motions he has made do good: so that, if Tom who has not moved it says "I own the soil, for 'the law' declares that I have taken it by moving a pen two inches", this makes me laugh. Or, if Jack says "I own it for ever", this makes me laugh. Or, if anyone says "I own both the soil and the site" (relative position), this makes me laugh: for what can one man move to make a relative position good? He can neither move a field toward anything nor move much toward a field. If many men move railways that way, or move things to rear towns round the field, this makes the site good, moving it from outside a community to inside a community; and the many who make it good own it.

5. The site is the field's chief good: so the plougher owes something to those who, making it good, own it, This something is named "rent".

6. Suppose that the plougher, or dweller-on, is an Englishman: he owes rent to the English. And, since the site of England is made good by movements made in America, he owes rent to the Americans.

7. This the mind readily descries to be true: it is a "truism", and is necessarily the Fundamental Principle of Society throughout the universe. So that, summing up, we may define: "Rent" is "right", based on truth when paid to those by whose movements a site is made good.

8. One might readily guess (if there were no example of it) that any violation of a Principle so fundamental would be avenged by Nature upon the planet which violated it.

9. Our planet is such an example: for here Two Separate Violations of the Principle appear; each great in itself; but one small in comparison.

10. Accordingly, for the small violation Nature has not failed to send upon Man a small penalty; and for the great violation great penalties.

11. The small violation consists in the claim by nations to have taken, without having moved, sites called "countries".

12. For this Nature has sent upon man the small penalty of War.

13. To abolish War men must remove its cause.

Therefore let the site-rental of England (i.e., the excess of English goods over what English goods would be, if no other country existed) be handed over to a World Council; and the site-rental of America to the same; and the World Council shall disburse such funds for the majesty and joy of Man: and War shall terminate.

14. This way the Lord of the Sea indicates to the world, though with its initiation he is not personally concerned.

15. Beside the small violation of the Fundamental Principle of Society, there is a great on the earth.

16. The Great Violation consists in the claim by individuals to have taken, without having moved, sites and soils called "estates", "domains", "plots": for, as rent tends to rightness when paid to the fifty millions of a nation, fifty-millionfold is its wrongness when paid to one; and as rent is right when paid to the thousand million inhabitants of a planet, a thousand-millionfold is its wrongness when paid to one.

17. For this Great Violation of the Fundamental Principle of Society Nature has sent upon Man great penalties: poverties, frenzies, depravities, horrors, sorrows, lowness, dulness.

18. Lowness, dulness: for by far the greatest of these penalties is a restraint on Man's development. Man is an animal, Man is a mind: and since the wing of mind is Pride, Assurance, or Self-esteem, and since the home of an animal is a Planet, and an animal without a home is a thing without Assurance or Pride, so Man without Earth is a mind without wing. Even so, a few, having Assurance, make what we call "Progress", i.e., the discovering of truth—a crawling which might become flight, had all minds but the wing of Pride to co- operate in discovering truth. But Man lacks assurance and foothold, founded home and domain: his sole heritage, though he is neither fish nor fowl, being sea and air.

19. This is a great violation.

20. And with this great violation of the Fundamental Principle of Society the Lord of the Sea is personally concerned. In the name of Heaven and of Earth he urges upon the nations of men to amend it in the month of the promulgation of this Manifesto: and this summons he strengthens with a threat of his resentment.

As the Lord God Omnipotent reigneth, I will see to it. oYQVnSyDJ8ZNVU6nsDrwbMEDzr6yy5XY854NQpf6rLT4c9+g5JkUfNIOdECys5M6

RICHARD.