In an ideal state all incomes beyond 10,000 pounds per year should be prohibited. Almost all the real luxuries of life may be enjoyed on half that sum; and even this is an excessive estimate. Such a regulation would be of vast advantage to the rich, simply because it would impose some limit at which economy commenced. They would then begin to enjoy their wealth. Avarice would decline, for obviously it would not be worth while to accumulate a larger fortune than the State permitted. We might also expect some improvement in manners, for there would be no room for that vulgar ostentation in which excessive wealth delights. If a man chose to exceed the limit which the law prescribed he would do so as a public benefactor; for, of course, the excess of wealth would be applied to the good of the community, in the relief of taxation, the adornment of cities, or the establishment of libraries and art-galleries. It would no doubt be objected that the great historic houses of the aristocracy could not be maintained on such an income; five thousand pounds a year would hardly pay the servants on a great estate, and provide the upkeep of a mansion. But in this case the State would become the custodian of such houses, which would be treated as national palaces. It is by no means improbable that their present owners would be glad to be rid of them on generous terms, which provided for a nominal ownership and an occasional occupation. However this may be, it is certain that the rich would profit by the change, for their chance of getting the most and best out of life would be much increased by the limit put upon cupidity and ostentation. CHAPTER III GETTING A LIVING, AND LIVING Getting the best and most out of life, I take to be the most rational object of human existence. Even religion, although it affects to scorn the phrase, admits the fact; for no man would be religious unless he were convinced that he thereby added something to his store of happiness. It is a matter of temperament whether a man treats religion as a panacea for his mortal troubles, or the 'Open Sesame' of brighter worlds, but it is quite certain that he regards it as a means of happiness. I cannot doubt that the anchorites, ascetics, and cloistered nuns of mediaeval times were happy in their own way, although it was in a fashion that appears to us highly foolish and absurd. Even a St. Stylites had his consolations; he was kept warm upon his pillar by the comfortable sense of his superiority to his wicked fellow-creatures.