"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,