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could buy with them。
There is； however； another reason for this habit of mind；
namely； that an accumulation of real property is of little use to
its owner； unless； together with it； he has commercial power over
labour。 Thus； suppose any person to be put in possession of a
large estate of fruitful land； with rich beds of gold in its
gravel； countless herds of cattle in its pastures； houses； and
gardens； and storehouses full of useful stores； but suppose；
after all； that he could get no servants？ In order that he may be
able to have servants； some one in his neighbourhood must be
poor； and in want of his gold or his corn。 Assume that no one
is in want of either； and that no servants are to be had。 He
must； therefore； bake his own bread； make his own clothes； plough
his own ground； and shepherd his own flocks。 His gold will be as
useful to him as any other yellow pebbles on his estate。 His
stores must rot； for he cannot consume them。 He can eat no more
than another man could eat； and wear no more than another man
could wear。 He must lead a life of severe and common labour to
procure even ordinary comforts； he will be ultimately unable to
keep either houses in repair； or fields in cultivation； and
forced to content himself with a poor man's portion of cottage
and garden； in the midst of a desert of waste land； trampled by
wild cattle； and encumbered by ruins of palaces； which he will
hardly mock at himself by calling 〃his own。〃
The most covetous of mankind would； with small exultation； I
presume； accept riches of this kind on these terms。 What is
really desired； under the name of riches； is essentially； power
over men； in its simplest sense； the power of obtaining for our
own advantage the labour of servant； tradesman； and artist； in
wider sense； authority of directing large masses of the nation to
various ends （good； trivial or hurtful； according to the mind of
the rich person）。 And this power of wealth of course is greater
or less in direct proportion to the poverty of the men over whom
it is exercised； and in inverse proportion to the number of
persons who are as rich as ourselves； and who are ready to give
the same price for an article of which the supply is limited。 If
the musician is poor； he will sing for small pay； as long as
there is only one person who can pay him； but if there be two or
three； he will sing for the one who offers him most。 And thus the
power of the riches of the patron （always imperfect and doubtful；
as we shall see presently； even when most authoritative） depends
first on the poverty of the artist； and then on the limitation of
the number of equally wealthy persons； who also want seats at the
concert。 So that； as above stated； the art of becoming 〃rich；〃 in
the common sense； is not absolutely nor finally the art of
accumulating much money for ourselves； but also of contriving
that our neighbours shall have less。 In accurate terms； it is
〃the art of establishing the maximum inequality in our own
favour。〃
Now； the establishment of such inequality cannot be shown in
the abstract to be either advantageous or disadvantageous to the
body of the nation。 The rash and absurd assumption that such
inequalities are necessarily advantageous； lies at the root of
most of the popular fallacies on the subject of political
economy。 For the eternal and inevitable law in this matter is；
that the beneficialness of the inequality depends； first； on the
methods by which it was accomplished； and； secondly； on the
purposes to which it is applied。 Inequalities of wealth； unjustly
established； have assuredly injured the nation in which they
exist during their establishment； and； unjustly directed； injure
it yet more during their existence。 But inequalities of wealth；
justly established； benefit the nation in the course of their
establishment； and； nobly used； aid it yet more by their
existence。 That is to say； among every active and well…governed
people； the various strength of individuals； tested by full
exertion and specially applied to various need； issues in
unequal； but harmonious results； receiving reward or authority
according to its class and service；（2*） while； in the inactive or
ill…governed nation； the gradations of decay and the victories of
treason work out also their own rugged system of subjection and
success； and substitute； for the melodious inequalities of
concurrent power； the iniquitous dominances and depressions of
guilt and misfortune。
Thus the circulation of wealth in a nation resembles that of
the blood in the natural body。 There is one quickness of the
current which comes of cheerful emotion or wholesome exercise；
and another which comes of shame or of fever。 There is a flush of
the body which is full of warmth and life； and another which will
pass into putrefaction。
The analogy will hold down even to minute particulars。 For as
diseased local determination of the blood involves depression of
the general health of the system； all morbid local action of
riches will be found ultimately to involve a weakening of the
resources of the body politic。
The mode in which this is produced may be at once understood
by examining one or two instances of the development of wealth in
the simplest possible circumstances。
Suppose two sailors cast away on an uninhabited coast； and
obliged to maintain themselves there by their own labour for a
series of years。
If they both kept their health； and worked steadily and in
amity with each other； they might build themselves a convenient
house； and in time come to possess a certain quantity of
cultivated land； together with various stores laid up for future
use。 All these things would be real riches or property； and；
supposing the men both to have worked equally hard； they would
each have right to equal share or use of it。 Their political
economy would consist merely in careful preservation and just
division of these possessions。 Perhaps； however； after some time
one or other might be dissatisfied with the results of their
common farming； and they might in consequence agree to divide the
land they had brought under the spade into equal shares； so that
each might thenceforward work in his own field； and live by it。
Suppose that after this arrangement had been made； one of them
were to fall ill； and be unable to work on his land at a critical
time say of sowing or harvest。
He would naturally ask the other to sow or reap for him。
Then his companion might say； with perfect justice； 〃I will
do this addi