You may at first feel inclined to pooh-pooh the notion that mere love of beauty can help to bring about a better distribution of the world's riches; and reasonably object that we cannot feed people on images and impressions which multiply by sharing; they live on bread, and not on the _idea_ of bread. But has it ever struck you that, after all, the amount of material bread--even if we extend the word to everything which is consumed for bodily necessity and comfort--which any individual can consume is really very small; and that the bad distribution, the shocking waste of this material bread arises from being, so to speak, used symbolically, used as spiritual bread, as representing those _ideas_ for which men hunger: superiority over other folk, power of having dependants, social position, ownership, and privilege of all kinds? For what are the bulk of worldly possessions to their owners: houses, parks, plate, jewels, superfluous expenditure of all kinds [and armies and navies when we come to national wastefulness]--what are all these ill-distributed riches save _ideas_, ideas futile and ungenerous, food for the soul, but food upon which the soul grows sick and corrupteth? Would it not be worth while to reorganise this diet of ideas? To reorganise that part of us which is independent of bodily sustenance and health, which lives on spiritual commodities--the part of us including ambition, ideal, sympathy, and all that I have called _ideas_? Would it not be worth while to find such ideas as all people can live upon without diminishing each other's share, instead of the _ideas_, the imaginative satisfactions which each must refuse to his neighbour, and about which, therefore, all of us are bound to fight like hungry animals? Thus to reform our notions of what is valuable and distinguished would bring about an economic reformation; or, if other forces were needed, would make the benefits of such economic reformation completer, its hardships easier to bear; and, altering our views of loss and gain, lessen the destructive struggle of snatching and holding. Now, as I have been trying to show, beauty, harmony, fitness, are of the nature of the miraculous loaves and fishes: they can feed multitudes and leave basketfuls for the morrow. But the desire for such spiritual food is, you will again object, itself a rarity, a product of leisure and comfort, almost a luxury. Quite true. And you will remember, perhaps, that I have already remarked that they are not to be expected either from the poor in material comfort, nor from the poor in soul, since both of these are condemned, the first by physical wretchedness, the second by spiritual inactivity, to fight only for larger shares of material bread; with the difference that this material bread is eaten by the poor, and made into very ugly symbols of glory by the rich.