and in the last instance (it matters not how many intermediate links are involved) to rest on the natural right of possession. But what a distance there is, in most cases, between the title-deeds, that belong to our civil life, and this natural right--their original source! Indeed their connection with the latter is generally either very difficult, or else impossible, to prove. What we hold is ours by inheritance, by marriage, by success in the lottery; or if in no way of this kind, still it is not gained by our own work, with the sweat of the brow, but rather by shrewdness and bright ideas (_e.g._, in the field of speculation), yes, and sometimes even by our very stupidity, which, through a conjunction of circumstances, is crowned and glorified by the _Deus eventus._ It is only in a very small minority of cases that property is the fruit of real labour and toil; and even then the work is usually mental, like that of lawyers, doctors, civilians, teachers, etc.; and this in the eyes of the rude appears to cost but little effort. Now, when wealth is acquired in any such fashion, there is need of considerable education before the ethical right can be recognised and respected out of a purely moral impulse. Hence it comes about that not a few secretly regard the possessions of others as held merely by virtue of positive right. So, if they find means to wrest from another man his goods, by using, or perhaps by evading, the laws, they feel no scruples; for in their opinion he would lose what he holds, in the same way in which he had previously obtained it, and they consequently regard their own claims as equal to his. From their point of view, the right of the stronger in civil society is superseded by the right of the cleverer.