struggle, no less imminent, and far more dangerous, between wealth and
pauperism. These two quarrels are constantly thought of as the same.
They are being fought together, and an apparently common interest unites
for the most part the millionaire with the noble, in resistance to a
multitude, crying, part of it for bread and part of it for liberty.

And yet no two quarrels can be more distinct. Riches--so far from being
necessary to noblesse--are adverse to it. So utterly adverse, that the
first character of all the Nobilities which have founded great dynasties
in the world is to be poor;--often poor by oath--always poor by
generosity. And of every true knight in the chivalric ages, the first
thing history tells you is, that he never kept treasure for himself.

Thus the causes of wealth and noblesse are not the same; but opposite.
On the other hand, the causes of anarchy and of the poor are not the
same, but opposite. Side by side, in the same rank, are now indeed set
the pride that revolts against authority, and the misery that appeals
against avarice. But, so far from being a common cause, all anarchy is
the forerunner of poverty, and all prosperity begins in obedience. So
that thus, it has become impossible to give due support to the cause of
order, without seeming to countenance injury; and impossible to plead
justly the claims of sorrow, without seeming to plead also for those of
license.

Let me try, then, to put in very brief terms, the real plan of this
various quarrel, and the truth of the cause on each side. Let us face
that full truth, whatever it may be, and decide what part, according to
our power, we should take in the quarrel.

First. For eleven hundred years, all but five, since Charlemagne set on
his head the Lombard crown, the body of European people have submitted
patiently to be governed; generally by kings--always by single leaders
of some kind. But for the last fifty years they have begun to suspect,
and of late they have many of them concluded, that they have been on the
whole ill-governed, or misgoverned, by their kings. Whereupon they say,
more and more widely, "Let us henceforth have no kings; and no
government at all."

Now we said, we must face the full truth of the matter, in order to see
what we are to do. And the truth is that the people _have_ been
misgoverned;--that very little is to be said, hitherto, for most of
their masters--and that certainly in many places they will try their