"It was the claim that, as a matter of justice, every one is entitled to the effect of his qualities--that is to say, the result of his abilities, the fruit of his efforts. The qualities, abilities, and efforts of different persons being different, they would naturally acquire advantages over others in wealth seeking as in other ways; but as this was according to Nature, it was urged that it must be right, and nobody had any business to complain, unless of the Creator. "Now, in the first place, the theory that a person has a right in dealing with his fellows to take advantage of his superior abilities is nothing other than a slightly more roundabout expression of the doctrine that might is right. It was precisely to prevent their doing this that the policeman stood on the corner, the judge sat on the bench, and the hangman drew his fees. The whole end and amount of civilization had indeed been to substitute for the natural law of superior might an artificial equality by force of statute, whereby, in disregard of their natural differences, the weak and simple were made equal to the strong and cunning by means of the collective force lent them. "But while the nineteenth-century moralists denied as sharply as we do men's right to take advantage of their superiorities in direct dealings by physical force, they held that they might rightly do so when the dealings were indirect and carried on through the medium of things. That is to say, a man might not so much as jostle another while drinking a cup of water lest he should spill it, but he might acquire the spring of water on which the community solely depended and make the people pay a dollar a drop for water or go without. Or if he filled up the spring so as to deprive the population of water on any terms, he was held to be acting within his right. He might not by force take away a bone from a beggar's dog, but he might corner the grain supply of a nation and reduce millions to starvation. "If you touch a man's living you touch him, would seem to be about as plain a truth as could be put in words; but our ancestors had not the least difficulty in getting around it. 'Of course,' they said, 'you must not touch the man; to lay a finger on him would be an assault punishable by law. But his living is quite a different thing. That depends on bread, meat, clothing, land, houses, and other material things, which you have an unlimited right to appropriate and dispose of as you please without the slightest regard to whether anything is left for the rest of the world.'