In industry of all kinds, production should be for use, not profit. The paying of money for the use of money is questionable, both from the standpoint of morals and of expediency. It may prove that the Church was right during the Middle Ages in calling it all _usury_, and that John Calvin, when he declared in its favour, was guilty of a crime. In any case, the return on capital should be the fixed charge and small in amount; the margin of profit belongs to those who produce, whether they work with their brains or their hands. The holding of land for dwelling and cultivation is essential for every family in any wholesome society; this land should be sufficient to support the family at necessity. Land belongs to the community, but tenure thereof on the part of families or individuals is perpetual, and the land may be bequeathed or transferred so long as the rent or taxes are duly paid. Every community is in duty bound to guard its own integrity by determining its own membership, but none once admitted can be expelled except by process of law. No society can endure when a false standard of comparative values exists. At the present time about half the working male population in Europe and America is engaged in producing or marketing things which add nothing to the virtue, the real welfare, or the joy in life of man, and for the most part he would be better off without them. There are as many directly or indirectly engaged in getting rid of these essentially useless products as there are in their manufacture. None of these men produces anything, and they must be fed, housed and clothed by those who do. It costs as much to market the surplus product as it does to bring it into existence, and the consumer pays. The result is that “labour-saving” machines have vastly increased the burden of labour; the surplus product demands markets, and exploitation both of labour and of markets becomes the foundation of industrial civilization. The modern world has become a perfectly artificial fabric of complicated indebtedness, the magnitude and ramifications of which are so enormous that nothing preserves it but public confidence. Were this removed, or even shaken seriously, the whole fabric would collapse in universal bankruptcy, a situation even now indicated for all Europe, as may be seen in Mr. Vanderlip’s remarkable book “What has Happened to Europe.” It is to correct this silly artifice, to obliterate this preposterous, wrong-headed and insecure way of life, that sooner or later men, women and children will seek refuge in the Walled Towns they will build, as they have gone, time out of mind, into the monasteries and convents of religion which they built for their earlier refuge. III