ne who knows not how to
pipe, they are no property, unless he can get rid of them
advantageously.... For if they are not sold, the flutes are no property
(being serviceable for nothing); but, sold, they become property. To
which Socrates made answer,--'and only then if he knows how to sell
them, for if he sell them to another man who cannot play on them, still
they are no property.'"]

APPENDIX IV.--(p. 39.)

The reader is to include here in the idea of "Government," any branch of
the Executive, or even any body of private persons, entrusted with the
practical management of public interests unconnected directly with their
own personal ones. In theoretical discussions of legislative
interference with political economy, it is usually, and of course
unnecessarily, assumed that Government must be always of that form and
force in which we have been accustomed to see it;--that its abuses can
never be less, nor its wisdom greater, nor its powers more numerous.
But, practically, the custom in most civilized countries is, for every
man to deprecate the interference of Government as long as things tell
for his personal advantage, and to call for it when they cease to do so.
The request of the Manchester Economists to be supplied with cotton by
Government (the system of supply and demand having, for the time, fallen
sorrowfully short of the expectations of scientific persons from it), is
an interesting case in point. It were to be wished that less wide and
bitter suffering, suffering, too, of the innocent, had been needed to
force the nation, or some part of it, to ask itself why a body of men,
already confessedly capable of managing matters both military and
divine, should not be permitted, or even requested, at need, to provide
in some wise for sustenance as well as for defence; and secure, if it
might be,--(and it might, I think, even the _rather_ be),--purity of
bodily, as well as of spiritual, aliment? Why, having made many roads
for the passage of armies, may they not make a few for the conveyance of
food; and after organizing, with applause, various schemes of
theological instruction for the Public, organize, moreover, some
methods of bodily nourishment for them? Or is the soul so much less
trustworthy in its instincts than the stomach, that legislation is
necessary for the one, but inapplicable to the other.

APPENDIX V.--(p. 70.)

I debated with myself whether to make the note on Homer longer by
examining the typ