d; in the main, politics is, as has been said, the selfish
struggle of material interests in a vast and diversified State.

Common experience furnishes a basis of political fact, well known to the
people in their state of life, and also a test of any general policy
once put into operation. The capacity of the people to judge the event
in the long run must be allowed. But does broad human experience,
however close and pressing, contain that forecast of the future, that
right choice of the means of betterment, or even knowledge of the remedy
itself, which belong in the proper sphere of enlightened intelligence? I
am not well assured that it is not so. The masses have been long in
existence, and what affects them is seldom novel; they are of the breed
that through

"old experience do attain
To something like prophetic strain."

The sense of the people, learning from their fathers and their mothers,
sums up a vast amount of wisdom in common life, and more surely than in
others the half-conscious tendencies of the times; for in them these are
vital rather than reflective, and go on by the force of universal
conditions, hopes, and energies. In them, too, intelligence works in
precisely the same way as in other men, and in politics precisely as in
other parts of life. They listen to those they trust who, by
neighbourhood, by sympathetic knowledge of their own state, or actual
share in it, by superior powers of mind and a larger fund of
information, are qualified to be their leaders in forming opinion and
their instruments in the policy they adopt. These leaders may be called
demagogues. They may be thought to employ only resources of trickery
upon dupes for selfish ends; but such a view, generally, is a shallow
one, and not justified by facts. It is right in the masses to make men
like themselves and nigh to them, especially those born and bred in
their own condition of life, their leaders, in preference to men,
however educated, benevolent, and upright, who are not embodiments of
the social conditions, needs, and aspirations of the people in their
cruder life, if it in fact substantially be so, and to allow these men,
so chosen, to find a leader among themselves. Such a man is a true chief
of a party, who is not an individual holding great interests in trust
and managing them with benevolent despotism by virtue of his own
superior brain; he is the incarnation, as a party chief, of other brains
and wills, a represen