CHAPTER IX.

THE EXAMPLE OF THE AMERICANS DOES NOT PROVE THAT A DEMOCRATIC PEOPLE CAN HAVE NO APTITUDE AND NO TASTE FOR SCIENCE, LITERATURE, OR ART.

T must be acknowledged that in few of the civilized nations of our time have the higher sciences made less progress than in the United States; and in few have great artists, distinguished poets, or celebrated writers, been more rare. Many Europeans, struck by this fact, have looked upon it as a natural and inevitable result of equality; and they have thought that, if a democratic state of society and democratic institutions were ever to prevail over the whole earth, the human mind would gradually find its beacon-lights grow dim, and men would relapse into a period of darkness.

To reason thus is, I think, to confound several ideas. which it is important to divide and examine separately: it is to mingle, unintentionally, what is democratic with what is only American.

The religion professed by the first emigrants, and bequeathed by them to their descendants, — simple in its forms, austere and almost harsh in its principles, and hostile to external symbols and to ceremonial pomp,- is naturally unfavorable to the fine arts, and only yields reluctantly to the pleasures of literature. The Americans are a very old and a very enlightened people, who have fallen upon a new and unbounded country, where they may extend themselves at pleasure, and which they may fertilize without difficulty.

* See notes to Vol. I. pp. 403, 404. - AM. ED.

This state of things is without a parallel in the history of the world. In America, every one finds facilities unknown elsewhere for making or increasing his fortune. The spirit of gain is always on the stretch, and the human mind, constantly diverted from the pleasures of imagination and the labors of the intellect, is there swayed by no impulse but the pursuit of wealth. Not only are manufacturing and commercial classes to be found in the United States, as they are in all other countries; but, what never occurred elsewhere, the whole community are simultaneously engaged in productive industry and commerce.

But I am convinced that, if the Americans had been alone in the world, with the freedom and the knowledge acquired by their forefathers, and the passions which are their own, they would not have been slow to discover that progress cannot long be made in the application of the sciences without cultivating the theory of them; that all the arts are perfected by one another: and, however absorbed they might have been by the pursuit of the principal object of their desires, they would speedily have admitted that it is necessary to turn aside from it occasionally, in order the better to attain it in the end.

The taste for the pleasures of mind is moreover so natural to the heart of civilized man, that amongst the polite nations, which are least disposed to give themselves up to these pursuits, a certain number of persons are always to be found who take part in them. This intellectual craving, once felt, would very soon have been satisfied.

But at the very time when the Americans were naturally inclined to require nothing of science but its special applications to the useful arts and the means of rendering life comfortable, learned and literary Europe was engaged in exploring the common sources of truth, and in improving at the same time all that can minister to the pleasures or satisfy the wants of man.

At the head of the enlightened nations of the Old World the inhabitants of the United States more particularly distinguished one, to which they were closely united by a common origin and by kindred habits. Amongst this people they found distinguished men of science, able artists, writers of eminence, and they were enabled to enjoy the treasures of the intellect without laboring to amass them. In spite of the ocean which intervenes, I cannot consent to separate America from Europe. I consider the people of the United States as that portion of the English people who are commissioned to explore the forests of the New World; whilst the rest of the nation, enjoying more leisure and less harassed by the drudgery of life, may devote their energies to thought, and enlarge in all directions the empire of mind.

The position of the Americans is therefore quite exceptional, and it may be believed that no democratic people will ever be placed in a similar one. Their strictly Puritanical origin, their exclusively commercial habits, even the country they inhabit, which seems to divert their minds from the pursuit of science, literature, and the arts, — the proximity of Europe, which allows them to neglect these pursuits without relapsing into barbarism, a thousand special causes, of which I have only been able to point out the most important, - have singularly concurred to fix the mind of the American upon purely practical objects. His passions, his wants, his education, and everything about him, seem to unite in drawing the native of the United States earthward: his religion alone bids him turn, from time to time, a transient and distracted glance to heaven. Let us cease, then, to view all democratic nations under the example of the American people, and attempt to survey them at length with their own features.

It is possible to conceive a people not subdivided into any castes or scale of ranks; among whom the law, recog

nizing no privileges, should divide inherited property into equal shares; but which, at the same time, should be without knowledge and without freedom. Nor is this an empty hypothesis: a despot may find that it is his interest to render his subjects equal and to leave them ignorant, in order more easily to keep them slaves. Not only would a democratic people of this kind show neither aptitude nor taste for science, literature, or art, but it would probably never arrive at the possession of them. The law of descent would of itself provide for the destruction of large fortunes at each succeeding generation; and no new fortunes would be acquired. The poor man, without either knowledge or freedom, would not so much as conceive the idea of raising himself to wealth; and the rich man would allow himself to be degraded to poverty, without a notion of self-defence. Between these two members of the community complete and invincible equality would soon be established.

would then have time or taste to devote himself to the pursuits or pleasures of the intellect; but all men would remain paralyzed in a state of common ignorance and equal servitude.

When I conceive a democratic society of this kind, I fancy myself in one of those low, close, and gloomy abodes, where the light which breaks in from without soon faints and fades away. A sudden heaviness overpowers me, and I grope through the surrounding darkness, to find an opening which will restore me to the air and the light of day. But all this is not applicable to men already enlightened who retain their freedom, after having abolished those peculiar and hereditary rights which perpetuated the tenure of property in the hands of certain individuals or certain classes.

When men living in a democratic state of society are enlightened, they readily discover that they are not confined and fixed by any limits which constrain them to take

They all, therefore, conif they are free, they all

up with their present fortune. ceive the idea of increasing it, attempt it; but all do not succeed in the same manner. The legislature, it is true, no longer grants privileges, but nature grants them. As natural inequality is very great, fortunes become unequal as soon as every man exerts all his faculties to get rich.

The law of descent prevents the establishment of wealthy families, but it does not prevent the existence of wealthy individuals. It constantly brings back the members of the community to a common level, from which they as constantly escape; and the inequality of fortunes augments in proportion as their knowledge is diffused and their liberty increased.

A sect which arose in our time, and was celebrated for its talents and its extravagance, proposed to concentrate all property in the hands of a central power, whose function it should afterwards be to parcel it out to individuals, according to their merits. This would have been a method of escaping from that complete and eternal equality which seems to threaten democratic society. But it would be a simpler and less dangerous remedy to grant no privilege to any, giving to all equal cultivation and equal independence, and leaving every one to determine his own position. Natural inequality will soon make way for itself, and wealth will spontaneously pass into the hands of the most capable.

Free and democratic communities, then, will always contain a multitude of people enjoying opulence or a competency. The wealthy will not be so closely linked to each other as the members of the former aristocratic class of society; their inclinations will be different, and they will scarcely ever enjoy leisure as secure or complete; but they will be far more numerous than those who belonged to that class of society could ever be. These persons will not be strictly confined to the cares of practical life; and they