Such being the case, then, let us alter our supposition somewhat, and suppose that the hunters, instead of catching the game with their hands, kill it with wooden darts; and that the amount of game which each hunter will secure in a day depends not on the skill with which the darts are thrown, but on the skill with which the darts are made. Under these circumstances, the hunter who secures most will not be the man who is quickest in seizing the quarry with his hands, but the man who makes the darts that will reach their mark most certainly; and yet no one would say that he was less entitled to what he took, because his exceptional skill, before it could become effectual, was obliged to become embodied in some object external to himself. In the same way, if two peasants are cultivating similar fields, and one, by sheer hard work, raises a larger crop than the other, his right to his larger crop would not be denied by anybody. Let us suppose, then, that instead of working harder than his neighbour he works more intelligently, that he saves and stores up as manure materials which his {313} neighbour wastes; and that every year, through the powers accumulated in his manure heap, he can raise a larger crop than his neighbour, though he actually works less. Would any one affirm that the man lost his right to his extra produce because he produced it indirectly by the external agency of his manure, and not directly by overstraining his muscles? Or again, if one of the peasants raised a larger crop than his neighbour because, whilst his neighbour spent all his money in drinking, he himself saved it and bought a horse, would any one maintain that the extra crop due to the work which the horse performed for its owner did not belong to the owner, but was stolen by him from the other man?