bringing about the emancipation of the servile classes. Here we have the reason for the earth hunger of the mass of mankind. It is that the condition of things which favors the masses, always assuming that the guarantees of peace and order allow of industrial development, is one in which the area of land is large in proportion to the population. The servile classes contributed little to their own emancipation except a dull and instinctive pushing or shirking by which they were enabled to win whatever amelioration of their status the changes in motion might bring to them. Often their prejudices, ignorance, and stupidity led them to oppose their own interest and welfare. It was the educated and middle classes which, by thought and teaching, wrought out all the better knowledge and, so far as human wit had anything to do with it,—which indeed was not to any great extent—broke the way for a new order of things; and these classes, too, acted in general selfishly or short-sightedly.
In any true philosophy of the great social changes, especially the emancipation of the servile classes at the end of the Middle Ages in the leading nations of western Europe, we must look upon the new power of production of the means of subsistence from the soil, in proportion to the numbers who were to share it, as the true explanation of those changes. The living men had won new power, new command over the conditions of life. They might abuse or waste that power, but when they had it, their greater welfare could be no great mystery. The expansion of life in every social domain did upset ideas and philosophies. It produced a religious and ecclesiastical revolution and entailed upon the civilized world religious wars which produced a vast squandering of the new power—for all history teaches us that it is idle to hope that added power will be employed simply to go
