The first is that, by Heavenly law, there have always existed, and must continue to exist, a certain number of hereditarily sacred persons to whom the earth, air, and water of the world belong, as personal property; of which earth, air, and water, these persons may, at their pleasure, permit, or forbid, the rest of the human race to eat, to breathe, or to drink. This theory is not for many years longer tenable. The adverse theory is that a division of the land of the world among the mob of the world would immediately elevate the said mob into sacred personages; that houses would then build themselves, and corn grow of itself; and that everybody would be able to live, without doing any work for his living. This theory would also be found highly untenable in practice. It will, however, require some rough experiments and rougher catastrophes, before the generality of persons will be convinced that no law concerning anything—least of all concerning land, for either holding or dividing it, or renting it high, or renting it low—would be of the smallest ultimate use to the people, so long as the general contest for life, and for the means of life, remains one of mere brutal competition. That contest, in an unprincipled nation, will take one deadly form or another, whatever laws you make against it. For instance, it would be an entirely wholesome law for England, if it could be carried, that maximum limits should be assigned to incomes according to classes; and that every nobleman’s income should be paid to him as a fixed salary or pension by the nation; and not squeezed by him in variable sums, at discretion, out of the tenants of his land. But if you could get such a law passed to-morrow, and if, which would be farther necessary, you could fix the value of the assigned incomes by making a given weight of pure bread for a given sum, a twelvemonth would not pass before another currency would have been tacitly established, and the power of accumulated wealth would have re-asserted itself in some other article, or some other imaginary sign. There is only one cure for public distress—and that is public education, directed to make men thoughtful, merciful, and just. There are, indeed, many laws conceivable which would gradually better and strengthen the national temper; but, for the most part, they are such as the national temper must be much bettered before it would bear. A nation in its youth may be helped by laws, as a weak child by backboards, but when it is old it cannot that way strengthen its crooked spine.