"True; but I never said that man might not relieve individuals by individual exertion: though he cannot by abstract theories—nay, even by practical action in the wide circle—benefit the mass."
"Do you not employ on behalf of individuals the same moral agencies that wise legislation or sound philosophy would adopt towards the multitude? For example, you find that the children of your village are happier, more orderly, more obedient, promise to be wiser and better men in their own station of life, from the new, and, I grant, excellent system of school discipline and teaching that you have established. What you have done in one village, why should not legislation do throughout a kingdom? Again, you find that, by simply holding out hope and emulation to industry, by making stern distinctions between the energetic and the idle, the independent exertion and the pauper-mendicancy, you have found a lever by which you have literally moved and shifted the little world around you. But what is the difference here between the rules of a village lord and the laws of a wise legislature? The moral feelings you have appealed to exist universally, the moral remedies you have practised are as open to legislation as to the individual proprietor."
"Yes; but when you apply to a nation the same principles which regenerate a village, new counterbalancing principles arise. If I give education to my peasants, I send them into the world with advantages superior to their fellows,—advantages which, not being common to their class, enable them to outstrip their fellows. But if this education were universal to the whole tribe, no man would have an advantage superior to the others; the knowledge they would have acquired being shared by all, would leave all as they now are, hewers of wood and drawers of water: the principle of individual hope, which springs from knowledge, would soon be baffled by the vast competition that universal knowledge would produce. Thus by the universal improvement would be engendered a universal discontent.
"Take a broader view of the subject. Advantages given to the few around me—superior wages, lighter toils, a greater sense of the dignity of man—are not productive of any change in society. Give these advantages to the whole mass of the labouring classes, and what in the small orbit is the desire of the individual to rise becomes in the large circumference the desire of the class to rise; hence social restlessness, social change, revolution, and its hazards. For revolutions are produced but by the aspirations of one order, and the resistance of the other. Consequently, legislative improvement differs widely from individual amelioration; the same principle, the same agency, that purifies the small body, becomes destructive when applied to the large one. Apply the flame to the log on the hearth, or apply it to the forest, is there no distinction in the result? The breeze that freshens the fountain passes to the ocean, current impels current, wave urges wave, and the breeze becomes the storm."
"Were there truth in this train of argument," replied De Montaigne, "had we ever abstained from communicating to the Multitude the enjoyments and advantages of the Few, had we shrunk from the good, because the good is a parent of the change and its partial ills, what now would be society? Is there no difference in collective happiness and virtue between the painted Picts and the Druid worship, and the glorious harmony, light, and order of the great English nation?"
"The question is popular," said Maltravers, with a smile; "and were you my opponent in an election, would be cheered on any hustings in the kingdom. But I have lived among savage tribes,—savage, perhaps, as the race that resisted Caesar; and their happiness seems to me, not perhaps the same as that of the few whose sources of enjoyment are numerous, refined, and, save by their own passions, unalloyed; but equal to that of the mass of men in States the most civilized and advanced. The artisans, crowded together in the fetid air of factories, with physical ills gnawing at the core of the constitution, from the cradle to the grave; drudging on from dawn to sunset and flying for recreation to the dread excitement of the dram-shop, or the wild and vain hopes of political fanaticism,—are not in my eyes happier than the wild Indians with hardy frames and calm tempers, seasoned to the privations for which you pity them, and uncursed with desires of that better state never to be theirs. The Arab in his desert has seen all the luxuries of the pasha in his harem; but he envies them not. He is contented with his barb, his tent, his desolate sands, and his spring of refreshing water.
"Are we not daily told, do not our priests preach it from their pulpits, that the cottage shelters happiness equal to that within the palace? Yet what the distinction between the peasant and the prince, differing from that between the peasant and the savage? There are more enjoyments and more privations in the one than in the other; but if, in the latter case, the enjoyments, though fewer, be more keenly felt,—if the privations, though apparently sharper, fall upon duller sensibilities and hardier frames,—your gauge of proportion loses all its value. Nay, in civilization there is for the multitude an evil that exists not in the savage state. The poor man sees daily and hourly all the vast disparities produced by civilized society; and reversing the divine parable, it is Lazarus who from afar, and from the despondent pit, looks upon Dives in the lap of Paradise: therefore, his privations, his sufferings, are made more keen by comparison with the luxuries of others. Not so in the desert and the forest. There but small distinctions, and those softened by immemorial and hereditary usage—that has in it the sanctity of religion—separate the savage from his chief. The fact is, that in civilization we behold a splendid aggregate,—literature and science, wealth and luxury, commerce and glory; but we see not the million victims crushed beneath the wheels of the machine,—the health sacrificed, the board breadless, the jails filled, the hospitals reeking, the human life poisoned in every spring, and poured forth like water! Neither do we remember all the steps, marked by desolation, crime, and bloodshed, by which this barren summit has been reached. Take the history of any civilized state,—England, France, Spain before she rotted back into second childhood, the Italian Republics, the Greek Commonwealths, the Empress of the Seven Hills—what struggles, what persecutions, what crimes, what massacres! Where, in the page of history, shall we look back and say, 'Here improvement has diminished the sum of evil'? Extend, too, your scope beyond the State itself: each State has won its acquisitions by the woes of others. Spain springs above the Old World on the blood-stained ruins of the New; and the groans and the gold of Mexico produce the splendours of the Fifth Charles!
"Behold England, the wise, the liberal, the free England—through what struggles she has passed; and is she yet contented? The sullen oligarchy of the Normans; our own criminal invasions of Scotland and France; the plundered people, the butchered kings; the persecutions of the Lollards; the wars of Lancaster and York; the new dynasty of the Tudors, that at once put back Liberty, and put forward Civilization! the Reformation, cradled in the lap of a hideous despot, and nursed by violence and rapine; the stakes and fires of Mary, and the craftier cruelties of Elizabeth,—England, strengthened by the desolation of Ireland, the Civil Wars, the reign of hypocrisy, followed by the reign of naked vice; the nation that beheaded the graceful Charles gaping idly on the scaffold of the lofty Sidney; the vain Revolution of 1688, which, if a jubilee in England, was a massacre in Ireland; the bootless glories of Marlborough; the organized corruption of Walpole, the frantic war with our own American sons, the exhausting struggles with Napoleon!
"Well, we close the page; we say, Lo! a thousand years of incessant struggles and afflictions! millions have perished, but Art has survived; our boors wear stockings, our women drink tea, our poets read Shakspeare, and our astronomers improve on Newton! Are we now contented? No! more restless than ever. New classes are called into power; new forms of government insisted on. Still the same catchwords,—Liberty here, Religion there; Order with one faction, Amelioration with the other. Where is the goal, and what have we gained? Books are written, silks are woven, palaces are built,—mighty acquisitions for the few—but the peasant is a peasant still! The crowd are yet at the bottom of the wheel; better off, you say. No, for they are not more contented! The artisan is as anxious for change as ever the serf was; and the steam-engine has its victims as well as the sword.
"Talk of legislation: all isolated laws pave the way to wholesale changes in the form of government! Emancipate Catholics, and you open the door to democratic principle, that Opinion should be free. If free with the sectarian, it should be free with the elector. The Ballot is a corollary from the Catholic Relief-bill. Grant the Ballot, and the new corollary of enlarged suffrage. Suffrage enlarged is divided but by a yielding surface (a circle widening in the waters) from universal suffrage. Universal suffrage is Democracy. Is Democracy better than the aristocratic commonwealth? Look at the Greeks, who knew both forms; are they agreed which is the best? Plato, Thucydides, Xenophon, Aristophanes—the Dreamer, the Historian, the Philosophic Man of Action, the penetrating Wit—have no ideals in Democracy. Algernon Sidney, the martyr of liberty, allows no government to the multitude. Brutus died for a republic, but a republic of Patricians! What form of government is then the best? All dispute, the wisest cannot agree. The many still say 'a Republic;' yet, as you yourself will allow, Prussia, the Despotism, does all that Republics do. Yes, but a good despot is a lucky accident; true, but a just and benevolent Republic is as yet a monster equally short-lived. When the People have no other tyrant, their own public opinion becomes one. No secret espionage is more intolerable to a free spirit than the broad glare of the American eye.
"A rural republic is but a patriarchal tribe—no emulation, no glory; peace and stagnation. What Englishman, what Frenchman, would wish to be a Swiss? A commercial republic is but an admirable machine for making money. Is man created for nothing nobler than freighting ships and speculating on silk and sugar? In fact, there is no certain goal in legislation; we go on colonizing Utopia, and fighting phantoms in the clouds. Let us content ourselves with injuring no man, and doing good only in our own little sphere. Let us leave States and senates to fill the sieve of the Danaides, and roll up the stone of Sisyphus."
"My dear friend," said De Montaigne, "you have certainly made the most of an argument, which, if granted, would consign government to fools and knaves, and plunge the communities of mankind into the Slough of Despond. But a very commonplace view of the question might suffice to shake your system. Is life, mere animal life, on the whole, a curse or a blessing?"
"The generality of men in all countries," answered Maltravers, "enjoy existence, and apprehend death; were it otherwise, the world had been made by a Fiend, and not a God!"
"Well, then, observe how the progress of society cheats the grave! In great cities, where the effect of civilization must be the most visible, the diminution of mortality in a corresponding ratio with the increase of civilization is most remarkable. In Berlin, from the year 1747 to 1755, the annual mortality was as one to twenty-eight; but from 1816 to 1822, it was as one to thirty-four! You ask what England has gained by her progress in the arts? I will answer you by her bills of mortality. In London, Birmingham, and Liverpool, deaths have decreased in less than a century from one to twenty, to one to forty (precisely one-half!). Again, whenever a community—nay, a single city, decreases in civilization, and in its concomitants, activity and commerce, its mortality instantly increases. But if civilization be favourable to the prolongation of life, must it not be favourable to all that blesses life,—to bodily health, to mental cheerfulness, to the capacities for enjoyment? And how much more grand, how much more sublime, becomes the prospect of gain, if we reflect that, to each life thus called forth, there is a soul, a destiny beyond the grave, multiplied immortalities! What an apology for the continued progress of States! But you say that, however we advance, we continue impatient and dissatisfied: can you really suppose that, because man in every state is discontented with his lot, there is no difference in the degree and quality of his discontent, no distinction between pining for bread and longing for the moon? Desire is implanted within us, as the very principle of existence; the physical desire fills the world, and the moral desire improves it. Where there is desire, there must be discontent: if we are satisfied with all things, desire is extinct. But a certain degree of discontent is not incompatible with happiness, nay, it has happiness of its own; what happiness like hope,—what is hope but desire? The European serf, whose seigneur could command his life, or insist as a right on the chastity of his daughter, desires to better his condition. God has compassion on his state; Providence calls into action the ambition of leaders, the contests of faction, the movement of men's aims and passions: a change passes through society and legislation, and the serf becomes free! He desires still, but what? No longer personal security, no longer the privileges of life and health; but higher wages, greater comforts, easier justice for diminished wrongs. Is there no difference in the quality of that desire? Was one a greater torment than the other is? Rise a scale higher: a new class is created—the Middle Class,—the express creature of Civilization. Behold the burgher and the citizen, and still struggling, still contending, still desiring, and therefore still discontented. But the discontent does not prey upon the springs of life: it is the discontent of hope, not despair; it calls forth faculties, energies, and passions, in which there is more joy than sorrow. It is this desire which makes the citizen in private life an anxious father, a careful master, an active, and therefore not an unhappy, man. You allow that individuals can effect individual good: this very restlessness, this very discontent with the exact place that he occupies, makes the citizen a benefactor in his narrow circle. Commerce, better than Charity, feeds the hungry and clothes the naked. Ambition, better than brute affection, gives education to our children, and teaches them the love of industry, the pride of independence, the respect for others and themselves!
"In other words, a deference to such qualities as can best fit them to get on in the world, and make the most money!"
"Take that view if you will; but the wiser, the more civilized the State, the worse chances for the rogue to get on! There may be some art, some hypocrisy, some avarice,—nay, some hardness of heart,—in paternal example and professional tuition. But what are such sober infirmities to the vices that arise from defiance and despair? Your savage has his virtues, but they are mostly physical,—fortitude, abstinence, patience: mental and moral virtues must be numerous or few, in proportion to the range of ideas and the exigencies of social life. With the savage, therefore, they must be fewer than with civilized men; and they are consequently limited to those simple and rude elements which the safety of his state renders necessary to him. He is usually hospitable; sometimes honest. But vices are necessary to his existence as well as virtues: he is at war with a tribe that may destroy his own; and treachery without scruple, cruelty without remorse, are essential to him; he feels their necessity, and calls them virtues! Even the half-civilized man, the Arab whom you praise, imagines he has a necessity for your money; and his robberies become virtues to him. But in civilized States, vices are at least not necessary to the existence of the majority; they are not, therefore, worshipped as virtues. Society unites against them; treachery, robbery, massacre, are not essential to the strength or safety of the community: they exist, it is true, but they are not cultivated, but punished. The thief in St. Giles's has the virtues of your savage: he is true to his companions, he is brave in danger, he is patient in privation; he practises the virtues necessary to the bonds of his calling and the tacit laws of his vocation. He might have made an admirable savage: but surely the mass of civilized men are better than the thief?"
Maltravers was struck, and paused a little before he replied; and then he shifted his ground. "But at least all our laws, all our efforts, must leave the multitude in every State condemned to a labour that deadens intellect, and a poverty that embitters life."
"Supposing this were true, still there are multitudes besides the multitude. In each State Civilization produces a middle class, more numerous to-day than the whole peasantry of a thousand years ago. Would Movement and Progress be without their divine uses, even if they limited their effect to the production of such a class? Look also to the effect of art, and refinement, and just laws, in the wealthier and higher classes. See how their very habits of life tend to increase the sum of enjoyment; see the mighty activity that their very luxury, the very frivolity of their pursuits, create! Without an aristocracy, would there have been a middle class? Without a middle class, would there ever have been an interposition between lord and slave? Before commerce produces a middle class, Religion creates one. The Priesthood, whatever its errors, was the curb to Power. But, to return to the multitude,—you say that in all times they are left the same. Is it so? I come to statistics again: I find that not only civilization, but liberty, has a prodigious effect upon human life. It is, as it were, by the instinct of self-preservation that liberty is so passionately desired by the multitude. A negro slave, for instance, dies annually as one to five or six, but a free African in the English service only as one to thirty-five! Freedom is not, therefore, a mere abstract dream, a beautiful name, a Platonic aspiration: it is interwoven with the most practical of all blessings,—life itself! And can you say fairly that by laws labour cannot be lightened and poverty diminished? We have granted already that since there are degrees in discontent, there is a difference between the peasant and the serf: how know you what the peasant a thousand years hence may be? Discontented, you will say,—still discontented. Yes; but if he had not been discontented, he would have been a serf still! Far from quelling this desire to better himself, we ought to hail it as the source of his perpetual progress. That desire to him is often like imagination to the poet, it transports him into the Future—
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