A man so circumstanced--one who possesses no capital, and is only master of his own natural powers--if suddenly thrown down from a condition of ease, must look upon the world, at the first view, with deep apprehension. He sees everything around him appropriated. He is in the very opposite condition of Alexander Selkirk, when he is made to exclaim "I am monarch of all I survey." Instead of feeling that his "right there is none to dispute," he knows that every blade of corn that covers the fields, every animal that grazes in the pastures, is equally numbered as the property of some individual owner, and can only pass into his possession by exchange. In the towns it is the same as in the country. The dealer in bread and in clothes,--the victualler from whom he would ask a cup of beer and a night's lodging,--will give him nothing, although they will exchange everything. He cannot exist, except as a beggar, unless he puts himself in the condition to become an exchanger. But still, with all these apparent difficulties, his prospects of subsisting, and of subsisting comfortably, are far greater than in any other situation in which he must labour to live. As we have already seen, the condition of by far the greater number of the millions that constitute the exchangers of civilized society is greatly superior to that of the few thousands who exist upon the precarious supplies of the unappropriated productions of nature in the savage life. Although an exchange must always be made--although in very few cases "the fowl and the brute" offer themselves to the wayfaring man for his daily food--although no herbs worth the gathering can be found for the support of life in the few uncultivated parts of a highly cultivated country--the aggregate riches are so abundant, and the facilities which exist for exchanging capital for labour are therefore so manifold, that the poorest man in a state of civilization has a much greater certainty of supplying all his wants, and of supplying them with considerably more ease, than the richest man in a state of uncivilization. The principle upon which he has to rely is, that in a highly civilized country there is large production. There is large production because there is profitable labour;--there is profitable labour because there is large accumulation;--there is large accumulation because there is unlimited exchange;--there is unlimited exchange because there is universal appropriation. John Tanner was accounted a rich man by the Indians--doubtless because he was more industrious than the greater number of them; but we have seen what privations he often suffered. He suffered privations because there was no capital, no accumulation of the products of labour, in the country in which he lived. Where such a store exists, the poorest man has a tolerable certainty that he may obtain his share of it as an exchanger; and the greater the store the greater the certainty that his labour, or power of adding to the store, will obtain