band will coöperate in pursuing a herd of buffalo; even one nation will sometimes unite with another nation against a third, but such combinations are temporary, and no sooner is the particular object accomplished than the confederation disbands, and every man is again his own master. The moment two or more persons unite for the accomplishment of some purpose which shall tend permanently to meliorate the condition of themselves and others, that moment progress begins. The wild beasts of the forest, acting in unison, were physically able to rise up and extirpate primitive man; but, could beasts in reality confederate and do this, such confederation of wild beasts could become civilized.
But why does primitive man desire to abandon his original state and set out upon an arduous, never-ending journey? Why does he wish to change his mild, paternal government, to relinquish his title to lands as broad as his arm can defend, with all therein contained, the common property of his people? Why does he wish to give up his wild freedom, his native independence, and place upon his limbs the fetters of a social and political despotism? He does not. The savage hates civilization as he hates his deadliest foe; its choicest benefits he hates more than the direst ills of his own unfettered life. He is driven to it—driven to it by extraneous influences, without his knowledge and against his will; he is driven to it by this Soul of Progress. It is here that this progressional phenomenon again appears outside of man and in direct opposition to the will of man; it is here that the principle of evil again comes in and stirs men up to the accomplishment of a higher destiny. By it Adam, the first of recorded savages, was driven from Eden, where otherwise he would have remained forever, and remained uncivilized. By it our ancestors were impelled to abandon their simple state, and organize more heterogeneous complex forms of social life. And it is a problem, for each nation to work out for itself. Millions of money are vainly spent by benevolent people for proselyting purposes, when, if the first principles of civilization were understood, a far different course would be pursued.
Every civilization has its peculiarities, its idiosyncrasies. Two individuals attempting the same thing differ in the performance; so civilization evolving under incidental and extraneous causes takes an individuality in every instance. This is why civilizations will not coalesce; this is why the Spaniards could make the Aztecs accept their civilization only at the point of the sword. Development engendered by one set of phenomena will not suit the developments of other circumstances. The government, religion, and customs of one people will not fit another people any more than the coat of one person will suit the form of another. Thought runs in different channels; the happiness of one is not the happiness of another; development springs from inherent necessity, and one species cannot be engrafted on another.
