What the victim of a highway robbery loses, the thief gains, and the articles stolen remain in the country. But under the system of robbery by premium, what the tax exacts from the Frenchman is conferred frequently on the Chinese, on the Hottentots, on the Caffres, etc., and here is the way in which this takes place:
A piece of cloth, we shall suppose, is worth 100 francs at Bordeaux. It cannot be sold below that price without a loss. It is impossible to sell it above that price because the competition of merchants prevents the price rising. In these circumstances, if a Frenchman desires to have the cloth, he must pay 100 francs, or want it. But if it is an Englishman who wants the cloth, the government steps in, and says to the merchant, "Sell your cloth, and we will get you 20 francs from the taxpayers." The merchant who could not get more than 100 francs for his cloth, sells it to the Englishman for 80. This sum, added to the 20 francs produced by the premium theft, makes all square. This is exactly the same case as if the taxpayers had given 20 francs to the Englishmen, upon condition of his buying French cloth at 20 francs discount, at 20 francs below the cost of production, at 20 francs below what it has cost ourselves. The robbery by premium, then, has this peculiarity, that the people robbed are resident in the country which tolerates it, while the people who profit by the robbery are scattered over the world.
Verily, it is marvellous that people should persist in maintaining that all which an individual steals from the masses is a general gain. Perpetual motion, the philosopher's stone, the quadrature of the circle, are antiquated problems; but the theory of progress by plunder is still held in honour. A priori, we should have thought that, of all imaginable puerilities, it was the least likely to survive.
Some people will say, You are partisans, then, of the laissez passer?—economists of the school of Smith and Say? You do not desire the organization of labour. Yes, gentlemen, organize labour as much as you choose, but have the goodness not to organize theft.
Another, and a more numerous, set keep repeating, premiums, tariffs, all that has been exaggerated. We should use them without abusing them. A judicious liberty, combined with a moderate protection, that is what discreet and practical men desire. Let us steer clear of fixed principles and inflexible rules.
This is precisely what the traveller tells us takes place in the kingdom of A. "Highway robbery," say the sages, "is neither good nor bad in itself; that depends upon circumstances. All we are concerned with is to weigh things, and see our functionaries well paid for the work of weighing. It may be that we have given too great latitude to pillage; perhaps we have not given enough. Let us examine and balance the accounts of each man employed in the work of pillage. To those who do not earn enough, let us assign a larger portion of the road. To those who gain too much, we must limit the days or months of pillage."
Those who talk in this way gain a great reputation for moderation, prudence, and good sense. They never aspire to the highest offices in the state.
Those who say, Repress all injustice, whether on a greater or a smaller scale, suffer no dishonesty, to however small an extent, are marked down for ideologues, idle dreamers, who keep repeating over and over again the same thing. The people, moreover, find their arguments too clear, and why should they be expected to believe what is so easily understood?