proportionate share of life's blessings of which he has made himself master by unblushing egotism; but when the poor man helps himself to them with some of the rich man's egotism and selfishness, he is arrested. In the form of usury and speculation the unscrupulous furtherance of self-interest is allowable, but it is strictly forbidden when it takes the form of robbery and theft. The same principle applied in the former case is a merit, in the other a crime. Human reason revolts at such ideas. If egotism is to be preached let it be consistent and assert its right in all cases. If it is right for the rich man to luxuriate in a life of leisure because he has been able to get possession of landed estates or to take advantage of the labor of others, then it must also be conceded to be right for the poor man to strike him dead and take possession of his property as the spoils of victory, if he has the courage and strength to undertake and carry through such an undertaking. This is logical. It is true that such logic would soon bring society to destruction and our civilization to the dogs, and men would become like beasts of prey wandering alone through the land and tearing each other to pieces. But any one who is not pleased with this abstract aim of our social development, egotism, has no other alternative before him but to accept the other sole principle, fellowship. The motto will no longer be: Every one for himself, but: One for all and all for each. Society will then assume the responsibility of supporting and educating the youth of the country until they can earn their own livelihood, of supporting those too old and feeble to support themselves, of coming to the aid of infirmity, without allowing hunger and distress to exist except as the punishment of voluntary idleness. But these responsibilities can only be accepted and fulfilled upon one condition: the abolition of the right of inheritance.
