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 through the intervention of a bookseller sells them to the public a second time, robs; the sinecurist, who receives an enormous product in exchange for his vanity, robs; the functionary, the laborer, whatever he may be, who produces only one and gets paid four, one hundred, or one thousand, robs; the publisher of this book, and I, its author,—we rob, by charging for it twice as much as it is worth.

In recapitulation:—

Justice, after passing through the state of negative communism, called by the ancient poets the age of gold, commences as the right of the strongest. In a society which is trying to organize itself, inequality of faculties calls up the idea of merit; équité suggests the plan of proportioning not only esteem, but also material comforts, to personal merit; and since the highest and almost the only merit then recognized is physical strength, the strongest, αριστος, and consequently the best, αριστος, is entitled to the largest share; and if it is refused him, he very naturally takes it by force. From this to the assumption of the right of property in all things, it is but one step.

Such was justice in the heroic age, preserved, at least by tradition, among the Greeks and Romans down to the last days of their republics. Plato, in the “Gorgias,” introduces a character named Callicles, who spiritedly defends the right of the strongest, which Socrates, the advocate of equality, τον ισον, seriously refutes. It is related of the great Pompey, that he blushed easily, and, nevertheless, these words once escaped his lips: “Why should I respect the laws, when I have arms in my hand?” This shows him to have been a man in whom the moral sense and ambition were struggling for the mastery, and who sought to justify his violence by the motto of the hero and the brigand.