F. Because, when a man, instead of acting for himself, decides for others, personal interest, that ever watchful and sensible sentinel, is no longer present to cry out, "Stop! the responsibility is misplaced." It is Peter who is deceived, and John suffers; the false system of the legislator necessarily becomes the rule of action of whole populations. And observe the difference. When you have money, and are very hungry, whatever your theory on cash may be, what do you do? B. I go to a baker's, and buy some bread. F. You do not hesitate about getting rid of your money? B. The only use of money is to buy what one wants. F. And if the baker should happen to be thirsty, what does he do? B. He goes to the wine merchant's, and buys wine with the money I have given him. F. What! is he not afraid he shall ruin himself? B. The real ruin would be to go without eating or drinking. F. And everybody in the world, if he is free, acts in the same manner? B. Without a doubt. Would you have them die of hunger for the sake of laying by pence? F. So far from it, that I consider they act wisely, and I only wish that the theory was nothing but the faithful image of this universal practice. But, suppose now that you were the legislator, the absolute king of a vast empire, where there were no gold mines. B. No unpleasant fiction. F. Suppose, again, that you were perfectly convinced of this,--that wealth consists solely and exclusively in cash; to what conclusion would you come? B. I should conclude that there was no other means for me to enrich my people, or for them to enrich themselves, but to draw away the cash from other nations. F. That is to say, to impoverish them. The first conclusion, then, to which you would arrive would be this,--a nation can only gain when another loses. B. This axiom has the authority of Bacon and Montaigne. F. It is not the less sorrowful for that, for it implies--that progress is impossible. Two nations, no more than two men, cannot prosper side by side. B. It would seem that such is the result of this principle. F. And as all men are ambitious to enrich themselves, it follows that all are desirous, according to a law of Providence, of ruining their fellow-creatures. B. This is not Christianity, but it is political economy. F. Such a doctrine is detestable. But, to continue, I have made you an absolute king. You must not be satisfied with reasoning, you must act. There is no limit to your power. How would you treat this doctrine,--wealth is money? B. It would be my endeavour to increase, incessantly, among my people the quantity of cash. F. But there are no mines in your kingdom. How would you set about it? What would you do? B. I should do nothing: I should merely forbid, on pain of death, that a single crown should leave the country. F. And if your people should happen to be hungry as well as rich?