Harvard Classics, Volume 28 by - (book reader for pc .txt) 📕

actual and practical, would easily solve all the riddles that the old sphinx of political and social economy who sits by the roadside has been proposing to mankind from the beginning, and which mankind have shown such a singular talent for answering wrongly. In this sense Christ was the first true democrat that ever breathed, as the old dramatist Dekker said he was the first true gentleman. The characters may be easily doubled, so strong is the likeness between them. A beautiful and profound parable of the Persian poet Jellaladeen tells us that "One knocked at the Beloved's door, and a voice asked from within 'Who is there?' and he answered 'It is I.' Then the voice said, 'This house will not hold me and thee;' and the door was not opened. Then went the lover into the desert and fasted and prayed in solitude, and after a year he returned and knocked again at the door; and again the voice asked 'Who is there?' and he said 'It is thyself;' and the door was opened to him." But that is idealism, you will say, and this is an only too practical world. I grant it; but I am one of those who believe that the real will never find an irremovable basis till it rests on the ideal. It used to be thought that a democracy was possible only in a small territory, and this is doubtless true of a democracy strictly defined, for in such all the citizens decide directly upon every question of public concern in a general assembly. An example still survives in the tiny Swiss canton of Appenzell. But this immediate intervention of the people in their own affairs is not of the essence of democracy; it is not necessary, nor indeed, in most cases, practicable. Democracies to which Mr. Lincoln's definition would fairly enough apply have existed, and now exist, in which, though the supreme authority reside in the people, yet they can act only indirectly on the national policy. This generation has seen a democracy with an imperial figurehead, and in all that have ever existed the body politic has never embraced all the inhabitants included within its territory, the right to share in the direction of affairs has been confined to citizens, and citizenship has been further restricted by various limitations, sometimes of property, sometimes of nativity, and always of age and sex.

The framers of the American Constitution were far from wishing or intending to found a democracy in the strict sense of the word, though, as was inevitable, every expansion of the scheme of government they elaborated has been in a democratical direction. But this has been generally the slow result of growth, and not the sudden innovation of theory; in fact, they had a profound disbelief in theory, and knew better than to commit the folly of breaking with the past. They were not seduced by the French fallacy that a new system of government could be ordered like a new suit of clothes. They would as soon have thought of ordering a new suit of flesh and skin. It is only on the roaring loom of time that the stuff is woven for such a vesture of their thought and experience as they were meditating. They recognized fully the value of tradition and habit as the great allies of permanence and stability. They all had that distaste for innovation which belonged to their race, and many of them a distrust of human nature derived from their creed. The day of sentiment was over, and no dithyrambic affirmations or fine-drawn analyses of the Rights of Man would serve their present turn. This was a practical question, and they addressed themselves to it as men of knowledge and judgment should. Their problem was how to adapt English principles and precedents to the new conditions of American life, and they solved it with singular discretion. They put as many obstacles as they could contrive, not in the way of the people's will, but of their whim. With few exceptions they probably admitted the logic of the then accepted syllogism,—democracy, anarchy, despotism. But this formula was framed upon the experience of small cities shut up to stew within their narrow walls, where the number of citizens made but an inconsiderable fraction of the inhabitants, where every passion was reverberated from house to house and from man to man with gathering rumor till every impulse became gregarious and therefore inconsiderate, and every popular assembly needed but an infusion of eloquent sophistry to turn it into a mob, all the more dangerous because sanctified with the formality of law.[2]

Fortunately their case was wholly different. They were to legislate for a widely scattered population and for States already practised in the discipline of a partial independence. They had an unequalled opportunity and enormous advantages. The material they had to work upon was already democratical by instinct and habitude. It was tempered to their hands by more than a century's schooling in self-government. They had but to give permanent and conservative form to a ductile mass. In giving impulse and direction to their new institutions, especially in supplying them with checks and balances, they had a great help and safeguard in their federal organization. The different, sometimes conflicting, interests and social systems of the several States made existence as a Union and coalescence into a nation conditional on a constant practice of moderation and compromise. The very elements of disintegration were the best guides in political training. Their children learned the lesson of compromise only too well, and it was the application of it to a question of fundamental morals that cost us our civil war. We learned once for all that compromise makes a good umbrella but a poor roof; that it is a temporary expedient, often wise in party politics, almost sure to be unwise in statesmanship.

Has not the trial of democracy in America proved, on the whole, successful? If it had not, would the Old World be vexed with any fears of its proving contagious? This trial would have been less severe could it have been made with a people homogeneous in race, language, and traditions, whereas the United States have been called on to absorb and assimilate enormous masses of foreign population, heterogeneous in all these respects, and drawn mainly from that class which might fairly say that the world was not their friend, nor the world's law. The previous condition too often justified the traditional Irishman, who, landing in New York and asked what his politics were, inquired if there was a Government there, and on being told that there was, retorted, "Thin I'm agin it!" We have taken from Europe the poorest, the most ignorant, the most turbulent of her people, and have made them over into good citizens, who have added to our wealth, and who are ready to die in defence of a country and of institutions which they know to be worth dying for. The exceptions have been (and they are lamentable exceptions) where these hordes of ignorance and poverty have coagulated in great cities. But the social system is yet to seek which has not to look the same terrible wolf in the eyes. On the other hand, at this very moment Irish peasants are buying up the worn-out farms of Massachusetts, and making them productive again by the same virtues of industry and thrift that once made them profitable to the English ancestors of the men who are deserting them. To have achieved even these prosaic results (if you choose to call them so), and that out of materials the most discordant,—I might say the most recalcitrant,—argues a certain beneficent virtue in the system that could do it, and is not to be accounted for by mere luck.

Carlyle said scornfully that America meant only roast turkey every day for everybody. He forgot that States, as Bacon said of wars, go on their bellies. As for the security of property, it should be tolerably well secured in a country where every other man hopes to be rich, even though the only property qualification be the ownership of two hands that add to the general wealth. Is it not the best security for anything to interest the largest possible number of persons in its preservation and the smallest in its division? In point of fact, far-seeing men count the increasing power of wealth and its combinations as one of the chief dangers with which the institutions of the United States are threatened in the not distant future. The right of individual property is no doubt the very corner-stone of civilization as hitherto understood, but I am a little impatient of being told that property is entitled to exceptional consideration because it bears all the burdens of the State. It bears those, indeed, which can most easily be borne, but poverty pays with its person the chief expenses of war, pestilence, and famine. Wealth should not forget this, for poverty is beginning to think of it now and then. Let me not be misunderstood. I see as clearly as any man possibly can, and rate as highly, the value of wealth, and of hereditary wealth, as the security of refinement, the feeder of all those arts that ennoble and beautify life, and as making a country worth living in. Many an ancestral hall here in England has been a nursery of that culture which has been of example and benefit to all. Old gold has a civilizing virtue which new gold must grow old to be capable of secreting.

I should not think of coming before you to defend or to criticise any form of government. All have their virtues, all their defects, and all have illustrated one period or another in the history of the race, with signal services to humanity and culture. There is not one that could stand a cynical cross-examination by an experienced criminal lawyer, except that of a perfectly wise and perfectly good despot, such as the world has never seen, except in that white-haired king of Browning's who

"Lived long ago
In the morning of the world,
When Earth was nearer Heaven than now."

The English race, if they did not invent government by discussion, have at least carried it nearest to perfection in practice. It seems a very safe and reasonable contrivance for occupying the attention of the country, and is certainly a better way of settling questions than by push of pike. Yet, if one should ask it why it should not rather be called government by gabble, it would have to fumble in its pocket a good while before it found the change for a convincing reply. As matters stand, too, it is beginning to be doubtful whether Parliament and Congress sit at Westminster and Washington or in the editors' rooms of the leading journals, so thoroughly is everything debated before the authorized and responsible debaters get on their legs. And what shall we say of government by a majority of voices? To a person who in the last century would have called himself an Impartial Observer, a numerical preponderance seems, on the whole, as clumsy a way of arriving at truth as could well be devised, but experience has apparently shown it to be a convenient arrangement for determining what may be expedient or advisable or practicable at any given moment. Truth, after all, wears a different face to everybody, and it would be too tedious to wait till all were agreed. She is said to lie at the bottom of a well, for the very reason, perhaps, that whoever looks down in search of her sees his own image at the bottom, and is persuaded not only that he has seen the goddess, but that she is far better-looking than he had imagined.

The arguments against universal suffrage are equally unanswerable. "What," we exclaim, "shall Tom, Dick, and Harry have as much weight in the scale as I?" Of course, nothing