If one of the poorer (they do not like “lower”) class rises in the social scale, he or she is welcome—­if one of the richer (they do not like “higher”) falls, no effort is made by the class they formerly belonged to to maintain her status in order to save its dignity or repute.

In other words, there are not the hindrances to free migration between the various strata of society that obtain in other lands.  Not only is that migration continually taking place, but there are very few who are not touched by a consciousness of it.

Members of the lower strata, all well educated voters, can give instances of friends, or relatives, or acquaintances, who are higher up than themselves—­have “made their way,” have “risen in society,” have “done well,” are “well off.”  And this consciousness inspires in all but the very lowest classes an ambition to rise.

Because it is possible to rise, because others rise, the desire to be migrating upwards soon takes possession of members of all but the lowest or poorest class, or those heavily ballasted with a large or increasing family.

The desire to rise in social status is inseparably bound up with the kindred desire to rise in the standard of comfort and ease.

Social status in New Zealand is, as yet, scarcely distinguishable from financial status.  Those who are referred to as the better classes, are simply those who have got, or who have made, money.  All things, therefore, are possible to everyone in this democratic colony.

There is thus permeating all classes in New Zealand a spirit of social rivalry, which shows no tendency to abate nor to be diverted.  The social status of one class exerts an attractive force on the class next below.

But, apart from the influence of status, one class keeps steadily in view, and persistently strives to attain, the ease, comfort, and even luxury of the class above it.

Because the members of different grades are so migratory, there are many in one class known well to members in some class or classes below, and the ease and luxury which the former enjoy are a constant demonstration of what is possible to all.

Many who do not acquire wealth enough to make any appreciable difference in their social status, are able, through family, to improve their position.  Their sons and daughters are given an University education, and by far the largest number of those entering the learned professions in New Zealand are the sons of farmers, tradespeople, and retail dealers.

The great mass of the people in our Colony are conscious of the fact that their social relations and standard of comfort, or shall one say standard of ease, are capable of improvement, and the desire to bring about that improvement is the dominant ambition of their lives.

Anything that stands in the way of this ambition must be overcome.  A large family is a serious check to this ambition, so a large family must be avoided.