That is to say, none of the
catastrophes, not even the corruptions, which brought to ruin the ancient
civilizations, would work anything like the same disaster in an age which
has the use of machinery that this age has.

For instance: Gibbon selects the period between the accession of Trajan
and the death of Marcus Aurelius as the time in which the human race
enjoyed more general happiness than they had ever known before, or had
since known. Yet, says Mr. Froude, in the midst of this prosperity the
heart of the empire was dying out of it; luxury and selfishness were
eating away the principle that held society together, and the ancient
world was on the point of collapsing into a heap of incoherent sand. Now,
it is impossible to conceive that the catastrophe which did happen to
that civilization could have happened if the world had then possessed the
steam-engine, the printing-press, and the electric telegraph. The Roman
power might have gone down, and the face of the world been recast; but
such universal chaos and such a relapse for the individual people would
seem impossible.

If we turn from these general considerations to the evidences that this
is an "era of progress" in the condition of individual men, we are met by
more specific denials. Granted, it is said, all your facilities for
travel and communication, for cheap and easy manufacture, for the
distribution of cheap literature and news, your cheap education, better
homes, and all the comforts and luxuries of your machine civilization, is
the average man, the agriculturist, the machinist, the laborer any better
for it all? Are there more purity, more honest, fair dealing, genuine
work, fear and honor of God? Are the proceeds of labor more evenly
distributed? These, it is said, are the criteria of progress; all else is
misleading.

Now, it is true that the ultimate end of any system of government or
civilization should be the improvement of the individual man. And yet
this truth, as Mr. Froude puts it, is only a half-truth, so that this
single test of any system may not do for a given time and a limited area.
Other and wider considerations come in. Disturbances, which for a while
unsettle society and do not bring good results to individuals, may,
nevertheless, be necessary, and may be a sign of progress. Take the
favorite illustration of Mr. Froude and Mr. Ruskin--the condition of the
agricultural laborer of England. If I understand them, the civilization
of the