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official bureaus. And here is another point to be regarded. The man of civilization has not only to look after his own protection, like the barbarian, but has moreover to offer up continual sacrifices of his possessions to pay for the protection that the State ostensibly affords him, but which is adequate only in theory, and these sacrifices are often more considerable than the total amount for which protection might be required in case of need. Of course the man of wealth pays over to the commonwealth much less than the amount remaining to him 1 , but millionaires are the exception everywhere. The rule is that the great majority of people in every country are poor, even in the most favored lands, or at best, only possess the necessaries of life. But every one, even the poor man, pays taxes, and to such an amount that he would be comfortably off at the close of his life, if he had been able to retain for himself the fruits of his labor which he has bee n obliged to pay over to the State. That the barbarian may lose his property is only possible, that the man of our civilization is deprived of his by the State, by means of direct and indirect taxation, is certain. And if anything remains to the latter after his taxes etc., are paid, it can be stolen or swindled away from him, unless he guards it with the same care as the barbarian does his property, for which he has had no tithes to pay. The case of the civilized man is therefore like that of the young fellow in the anecdote, who enquired of the boat's captain what the price of passage between Strasburg and Basle would be, and received the answer: "Four gulden on the boat, but only two gulden if you'll help draw the boat on the towpath." The case of the man of our civilization is even worse than this, for he is not allowed the alternative of choice; he is obliged to help draw on the tow-path and pay his two gulden besides.