imply taking him as he is. True, if he got no tips, he would not
depend upon them; but without them he would not do all you want him to;
before he will do that, he must be developed into a different man--he must
become a creature of an ideal world. You may in the course of ages develop
him into that, and as you do, he will work better and better, and tips may
grow smaller and smaller, until he does his best spontaneously, and tips
have dwindled to nothing. But to withdraw them now would simply make him
sulky, and lead to his doing worse than now.

Another objection urged against tips is that they put the rich tipper at
an advantage over the poor one. But the rich man is at an advantage in
nearly everything else, why not here? The idea of depriving him of his
advantages, is rank communism, which destroys the stimulus to energy and
ingenuity that, in the present state of human nature, is needed to keep
the world moving. In an ideal state of human nature, the man with ability
to create wealth may find stimulus enough, as some do to a considerable
extent now, in the delight of distributing wealth for the general good;
but we are considering what is practicable in the present state of human
nature.

Another aspect of the case, or at least a wider aspect, is the more
sentimental one where the tip is prompted as reciprocation for spontaneous
kindness.

But in the service of private families, as distinct from service to the
general public or to visitors it is notorious that constant tipping is
ruinous. Occasional holidays and treats and presents at Christmas and on
special occasions are useful, as promoting the general feeling of
reciprocation. But from visitors the tip is generally essential to
ensuring the due meed of respect. Yet we can reasonably imagine a time
when it may not be; and even now, for the casual service of holding a
horse or brushing off the dust, a hearty "thank you" is perhaps on the
whole better than a tip.

Considering the morality of the question all around--the practical ethics
as well as the ideal, the underlying facts are that no man ought to be a
servant in the servile sense, and indeed no man ought to be poor; and in
an ideal world no man would be one or the other. Just how we are to get a
world without servants or servile people, is perhaps a little more plain
than how we are to get Mr. Bellamy's world without poor people, which,
however, amounts to nearly the same thing. At least we will get a l