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falsity of the demagogue's teaching, and satisfy them of the fact that
the higher classes have really their welfare at heart, and are anxious
for their comfort and happiness. When this is done, the ignorant
population will no longer be leagued on the side of falsehood, no longer
stand the steady opponents of that progress which is so beneficial to
themselves. The argument of practical help will have convinced them who
their true friends are, and neither the rebel emissary, the dishonest
politician, nor the thief will be able to stir them to insurrection, nor
control them to the opposition of salutary and judicious laws.

The kind of relationship which must exist between the rich and
benevolent classes and the ignorant poor, must be a closer one in the
future than has ever been in the past, and of a different character. In
earlier times the isolation and separation which are common between the
various orders of society in America, were unknown. There are many
countries in which the powerful and opulent feel an obligation resting
upon them to be the guardians and social providence of the weak and the
humble. Hence the two classes are united to each other by ties of
respect and order on the part of the indigent, and of care and
protection on the part of the wealthy. The sense of pecuniary insecurity
is there little felt, and the ignorant poor are not left to the
machinations of any trickster whose interest it may be to deceive them.
It is for this reason that even in societies where the oppression of the
poor and weak is, in other ways, infinitely greater than in this
country, riots and seditions are difficult to create. It is because of
the social providence which, theoretically, and, in an appreciable
degree, practically, the Southern master extends over his slaves, that
it is so difficult to arouse them to insurrection. True, in the case of
the slave and the landed peasant, the security from physical want is
purchased by the sacrifice of other and higher advantages, but to a
large proportion of the ignorant and the weak the means of life are more
important than any other blessings.

In accordance with the spirit of our institutions, we enter as equals
into the competitive struggle of life, where all cannot be gainers, and
where it is inevitable that the strong and the intelligent should
succeed, while the feeble and the ignorant must fail. But as both
classes have been admitted freely into the race, there is no feeli