Of course, it might be said that the Individualism generated under conditions of private property is not always, or even as a rule, of a fine or wonderful type, and that the poor, if they have not culture and charm, have still many virtues.  Both these statements would be quite true.  The possession of private property is very often extremely demoralising, and that is, of course, one of the reasons why Socialism wants to get rid of the institution.  In fact, property is really a nuisance.  Some years ago people went about the country saying that property has duties.  They said it so often and so tediously that, at last, the Church has begun to say it.  One hears it now from every pulpit.  It is perfectly true.  Property not merely has duties, but has so many duties that its possession to any large extent is a bore.  It involves endless claims upon one, endless attention to business, endless bother.  If property had simply pleasures, we could stand it; but its duties make it unbearable.  In the interest of the rich we must get rid of it.  The virtues of the poor may be readily admitted, and are much to be regretted.  We are often told that the poor are grateful for charity.  Some of them are, no doubt, but the best amongst the poor are never grateful.  They are ungrateful, discontented, disobedient, and rebellious.  They are quite right to be so.  Charity they feel to be a ridiculously inadequate mode of partial restitution, or a sentimental dole, usually accompanied by some impertinent attempt on the part of the sentimentalist to tyrannise over their private lives.  Why should they be grateful for the crumbs that fall from the rich man’s table?  They should be seated at the board, and are beginning to know it.  As for being discontented, a man who would not be discontented with such surroundings and such a low mode of life would be a perfect brute.  Disobedience, in the eyes of anyone who has read history, is man’s original virtue.  It is through disobedience that progress has been made, through disobedience and through rebellion.  Sometimes the poor are praised for being thrifty.  But to recommend thrift to the poor is both grotesque and insulting.  It is like advising a man who is starving to eat less.  For a town or country labourer to practise thrift would be absolutely immoral.  Man should not be ready to show that he can live like a badly-fed animal.  He should decline to live like that, and should either steal or go on the rates, which is considered by many to be a form of stealing.  As for begging, it is safer to beg than to take, but it is finer to take than to beg.  No:  a poor man who is ungrateful, unthrifty, discontented, and rebellious, is probably a real personality, and has much in him.  He is at any rate a healthy protest.  As for the virtuous poor, one can pity them, of course, but one cannot possibly admire them.  They have made private terms with the enemy, and sold their birthright for very bad pottage.  They must also be extraordinarily stupid.  I can quite understand a man accepting laws that protect private property, and admit of its accumulation, as long as he himself is able under those conditions to realise some form of beautiful and intellectual life.  But it is almost incredible to me how a man whose life is marred and made hideous by such laws can possibly acquiesce in their continuance.