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men's minds fluctuate between the aristocratic notion of subjection and the democratic notion of obedience. Obedience then loses its moral importance in the eyes of him who obeys; he no longer considers it as a species of divine obligation, and he does not yet view it under its purely human aspect; it has to him no character of sanctity or of justice, and he submits to it as to a degrading but profitable condition.

At that period, a confused and imperfect phantom of equality haunts the minds of servants; they do not at once perceive whether the equality to which they are entitled is to be found within or without the pale of domestic service; and they rebel in their hearts against a subordination to which they have subjected themselves, and from which they derive actual profit. They consent to serve, and they blush to obey: they like the advantages of service, but not the master; or, rather, they are not sure that they ought not themselves to be masters, and they are inclined to consider him who orders them as an unjust usurper of their own rights.

Then it is that the dwelling of every citizen offers a spectacle somewhat analogous to the gloomy aspect of political society. A secret and intestine warfare is going on there between powers ever rivals and suspicious of one another: the master is ill-natured and weak, the servant ill-natured and intractable; the one constantly attempts to evade by unfair restrictions his obligation to protect and to remunerate, the other, his obligation to obey. The reins of domestic government dangle between them, to be snatched at by one or the other. The lines which divide authority from oppression, liberty from license, and right from might, are to their eyes so jumbled together and confused, that no one knows exactly what he is, or what he may be, or what he ought to be. Such a condition is not democracy, but revolution.

CHAPTER VI.

HOW DEMOCRATIC INSTITUTIONS AND MANNERS TEND ΤΟ RAISE RENTS AND SHORTEN THE TERMS OF LEASES.

HAT has been said of servants and masters is applicable, to a certain extent, to land-owners and farming tenants; but this subject deserves to be considered by itself.

In America there are, properly speaking, no farming tenants; every man owns the ground he tills. It must be admitted that democratic laws tend greatly to increase the number of land-owners, and to diminish that of farming tenants. Yet what takes place in the United States is much less attributable to the institutions of the country, than to the country itself. In America land is cheap, and any one may easily become a land-owner; its returns are small, and its produce cannot well be divided between a land-owner and a farmer. America therefore stands alone in this respect, as well as in many others, and it would be a mistake to take it as an example.

I believe that, in democratic as well as in aristocratic countries, there will be land-owners and tenants, but the connection existing between them will be of a different kind. In aristocracies, the hire of a farm is paid to the landlord, not only in rent, but in respect, regard, and duty; in democracies, the whole is paid in cash. When estates are divided and passed from hand to hand, and the permanent connection which existed between families and the soil is dissolved, the land-owner and the tenant are only casually brought into contact. They meet for a moment to

settle the conditions of the agreement, and then lose sight of each other; they are two strangers brought together by a common interest, and who keenly talk over a matter of business, the sole object of which is to make money.

In proportion as property is subdivided and wealth distributed over the country, the community is filled with people whose former opulence is declining, and with others whose fortunes are of recent growth, and whose wants increase more rapidly than their resources. For all such persons the smallest pecuniary profit is a matter of importance, and none of them feel disposed to waive any of their claims, or to lose any portion of their income.

As ranks are intermingled, and as very large as well as very scanty fortunes become more rare, every day brings the social condition of the land-owner nearer to that of the farmer: the one has not naturally any uncontested superiority over the other; between two men who are equal, and not at ease in their circumstances, the contract of hire is exclusively an affair of money.

A man whose estate extends over a whole district, and who owns a hundred farms, is well aware of the importance of gaining at the same time the affections of some thousands of men; this object appears to call for his exertions, and to attain it he will readily make considerable sacrifices. But he who owns a hundred acres is insensible to similar considerations, and cares but little to win the private regard of his tenant.

An aristocracy does not expire, like a man, in a single day; the aristocratic principle is slowly undermined in men's opinion, before it is attacked in their laws. Long before open war is declared against it, the tie which had hitherto united the higher classes to the lower may be seen to be gradually relaxed. Indifference and contempt are betrayed by one class, jealousy and hatred by the others: the intercourse between rich and poor becomes less frequent

This is not the conse

and less kind, and rents are raised. quence of a democratic revolution, but its certain harbinger: for an aristocracy which has lost the affections of the people, once and forever, is like a tree dead at the root, which is the more easily torn up by the winds the higher its branches have spread.

In the course of the last fifty years the rents of farms have amazingly increased, not only in France, but throughout the greater part of Europe. The remarkable improvements which have taken place in agriculture and manufactures within the same period do not suffice, in my opinion, to explain this fact: recourse must be had to another cause, more powerful and more concealed. I believe that cause is to be found in the democratic institutions which several

European nations have adopted, and in the democratic passions which more or less agitate all the rest.

I have frequently heard great English land-owners congratulate themselves that, at the present day, they derive a much larger income from their estates than their fathers did. They have perhaps good reason to be glad; but most assuredly they know not what they are glad of. They think they are making a clear gain, when it is in reality only an exchange: their influence is what they are parting with for cash; and what they gain in money will erelong be lost in power.

There is yet another sign by which it is easy to know that a great democratic revolution is going on or approaching. In the Middle Ages, almost all lands were leased for lives, or for very long terms: the domestic economy of that period shows that leases for ninety-nine years were more frequent then than leases for twelve years are now. Men then believed that families were immortal; men's conditions seemed settled forever, and the whole of society appeared to be so fixed, that it was not supposed anything would ever be stirred or shaken in its structure. In ages of

equality, the human mind takes a different bent: the prevailing notion is that nothing abides, and man is haunted. by the thought of mutability. Under this impression, the land-owner and the tenant himself are instinctively averse to protracted terms of obligation: they are afraid of being tied up to-morrow by the contract which benefits them to-day. They have vague anticipations of some sudden and unforeseen change in their conditions; they mistrust themselves; they fear lest their taste should change, and lest they should lament that they cannot rid themselves of what they coveted. Nor are such fears unfounded; for, in democratic times, that which is most fluctuating amidst the fluctuation of all around is the heart of man.

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