“The burglar suffered a harsh fate,” Frolitz told Etzwane.” The lesson to be learned is this: Never commit an unlawful act. Especially, never steal; when you take a man’s property, your life becomes forfeit, as has just been demonstrated.”
Loy rubbed his chin with uneasy fingers. “In a sense, the penalty seems extreme. The burglar took goods but lost his life. These are the laws of Elphine which the Faceless Man correctly enforced—but should a bagful of goods and a man’s life weigh so evenly on the balance?”
The white-haired stranger offered his opinion. “Why should it be otherwise? You ignore a crucial factor in the situation. Property and life are not incommensurable, when property is measured in terms of human toil. Essentially property is life; it is that proportion of life which an individual has expended to gain the property. When a thief steals property, he steals life. Each act of pillage therefore becomes a small murder.”

A thief was a thief, whether he stole a little or a lot.

Theft is punished by Your law, O Lord, and by the law written in men's hearts, which iniquity itself cannot blot out. For what thief will suffer a thief? Even a rich thief will not suffer him who is driven to it by want. Yet had I a desire to commit robbery, and did so, compelled neither by hunger, nor poverty through a distaste for well-doing, and a lustiness of iniquity. For I pilfered that of which I had already sufficient, and much better. Nor did I desire to enjoy what I pilfered, but the theft and sin itself. There was a pear-tree close to our vineyard, heavily laden with fruit, which was tempting neither for its colour nor its flavour. To shake and rob this some of us wanton young fellows went, late one night (having, according to our disgraceful habit, prolonged our games in the streets until then), and carried away great loads, not to eat ourselves, but to fling to the very swine, having only eaten some of them; and to do this pleased us all the more because it was not permitted.Behold my heart, O my God; behold my heart, which You had pity upon when in the bottomless pit. Behold, now, let my heart tell You what it was seeking there, that I should be gratuitously wanton, having no inducement to evil but the evil itself. It was foul, and I loved it. I loved to perish. I loved my own error — not that for which I erred, but the error itself. Base soul, falling from Your firmament to utter destruction — not seeking anything through the shame but the shame itself!

He who conveys a ring, a horse, a hat,
And things like these, shows some discrimination;
Mere petty pilfering a the name for that.
But him who steals another's reputation,
And on the fruits of others' toil grows fat,
Hail thief and murderer by acclamation.

"He who steals my purse steals my right to live," was the reply, "old saws to the contrary. For he steals my bread and meat and bed, and in doing so imperils my life."

He who steals a belt buckle pays with his life; he who steals a state gets to be a feudal lord.

Property is theft.

How many thousands, tens of thousands [of prisoners], are in for petty theft, while the 'robber barons' of our day get away with murder. Literally murder, accessories to murder. "Property is Theft." Proudhon wrote--The coat that hangs in your closet belongs to the poor. The early Fathers wrote--The house you don't live in, your empty buildings (novitiates, seminaries) belong to the poor. Property is Theft.

It is not hard to identify a thief: It is the one who believes that everybody steals.

How great his theft, who robs himself!

A man won't steal, ordinarily, unless that which he steals is something he cannot as easily get without stealing; in liberty the cost of stealing would involve greater difficulties than producing, and consequently he would not be apt to steal. But suppose a man steals. Today you go to a representative of that power which has robbed you of the earth, of the right of free contract of the means of exchange, taxes you for everything you eat or wear (the meanest form of robbery), — you go to him for redress from a thief!

We usually assume that when people steal things, they steal because they want them. They may want them because they can eat them, wear them or otherwise use them; or because they can sell them; or even-if we are given to a psychoanalytic turn of mind because on some deep symbolic level they substitute or stand for something unconsciously desired but forbidden. All of these explanations have this in common, that they assume that the stealing is a means to an end, namely, the possession of some object of value, and that it is, in this sense, rational and utilitarian. However, the fact cannot be blinked-and this fact is of crucial importance in defining our problem-that much gang stealing has no such motivation at all.

Everyone steals in commerce and industry. I've stolen a lot, myself. But I know how to steal! They don't know how to steal!

The petty thief is imprisoned but the big thief becomes a feudal lord.