very utmost importance to the happiness of mankind that they should not increase too fast,[242] but, on the other hand, if the passion were weakened, the motives which make a man industrious and capable of progress would be diminished also. It would, of course, be simpler to omit the 'teleology'; to say that sanitary regulations are made necessary by the plague, not that the plague is divinely appointed to encourage sanitary regulations. Malthus is at the point of view of Paley which becomes Darwinism when inverted; but the conclusion is much the same. He reaches elsewhere, in fact, a more precise view of the value of the 'moral restraint.' In a chapter devoted for once to an ideal state of things,[243] he shows how a race thoroughly imbued with that doctrine would reconcile the demands of the two instincts. Population would in that case increase, but, instead of beginning by an increase, it would begin by providing the means of supporting. No man would become a father until he had seen his way to provide for a family. The instinct which leads to increasing the population would thus be intrinsically as powerful as it now is; but when regulated by prudence it would impel mankind to begin at the right end. Food would be ready before mouths to eat it. IV. SOCIAL REMEDIES This final solution appears in Malthus's proposed remedies for the evils of the time. Malthus[244] declares that 'an increase of population when it follows in its natural order is both a great positive good in itself, and absolutely necessary' to an increase of wealth. This natural order falls in, as he observes, with the view to which Mirabeau had been converted, that 'revenue was the source of population,' and not population of revenue.[245] Malthus holds specifically that, 'in the course of some centuries,' the population of England might be doubled or trebled, and yet every man be 'much better fed and clothed than he is at present.'[246] He parts company with Paley, who had considered the ideal state to be 'that of a laborious frugal people ministering to the demands of an opulent luxurious nation.'[247] That, says Malthus, is 'not an inviting prospect.' Nothing but a conviction of absolute necessity could reconcile us to the 'thought of ten millions of people condemned to incessant toil, and to the privation of everything but absolute necessaries, in order to minister to the excessive luxuries of the other million.' But he denies that any such necessity exists. He wishes precisely to see luxury spread among the poorer classes. A desire for such luxury is the best of all checks to population, and one of the best means of raising the standard. It would, in fact, contribute to his 'moral restraint.' So, too, he heartily condemns the hypocrisy of the rich, who professed a benevolent desire to better the poor, and yet complained of high wages.[248] If, he says elsewhere,[249] a country can 'only be rich by running a successful