that rouses little souls to admiration, while good deeds are slow to make themselves heard. Self-love leads us to prefer the more conspicuous part. If it should happen that any public work is undertaken without an interested motive, it will only be by accident, until the day when education has changed our ways of regarding things in France.
“Yet suppose that this change had come to pass, and that all of us were public-spirited citizens; in spite of our comfortable lives among trivialities, should we not be in a fair way to become the most wearied, wearisome, and unfortunate race of philistines under the sun?
“I am not at the helm of State, the decision of great questions of this kind is not within my province; but, setting these considerations aside, there are other difficulties in the way of laying down hard and fast rules as to government. In the matter of civilization, everything is relative. Ideas that suit one country admirably are fatal in another – men’s minds are as various as the soils of the globe. If we have so often been ill governed, it is because a faculty for government, like taste, is the outcome of a very rare and lofty attitude of mind. The qualifications for the work are found in a natural bent of the soul rather than in the possession of scientific formulae. No one need fear, however, to call himself a statesman, for his actions and motives cannot be justly estimated; his real judges are far away, and the results of his deeds are even more remote. We have a great respect here in France for men of ideas – a keen intellect exerts a great attraction for us; but ideas are of little value where a resolute will is the one thing needful. Administration, as a matter of fact, does not consist in forcing more or less wise methods and ideas upon the great mass of the nation, but in giving to the ideas, good or bad, that they already possess a practical turn which will make them conduce to the general welfare of the State. If old-established prejudices and customs bring a country into a bad way, the people will renounce their errors of their own accord. Are not losses the result of economical errors of every kind? And is it not, therefore, to every one’s interest to rectify them in the long run?
“Luckily I found a tabula rasa in this district. They have followed my advice, and the land is well cultivated; but there had been no previous errors in agriculture, and the soil was good to begin with, so that it has been easy to introduce the five-ply shift, artificial grasses, and potatoes. My methods did not clash with people’s prejudices. The faultily constructed plowshares in use in some parts of France were unknown here, the hoe sufficed for the little field work that they did. Our wheelwright extolled my wheeled plows because he wished to increase his own business, so I secured an ally in him; but in this matter, as in all others, I sought to make the good of one conduce to the good of all.
“Then I turned my attention to another kind of production, that should increase the welfare rather than the wealth of these poor folk. I have brought nothing from without into this district; I have simply encouraged the people to seek beyond its limits for a market for their produce, a measure that could not but increase their prosperity in a way that they felt immediately. They had no idea of the fact, but they themselves were my apostles, and their works preached my doctrines. Something else must also be borne in mind. We are barely five leagues from Grenoble. There is plenty of demand in a large city for produce of all kinds, but not every commune is situated at the gates of a city. In every similar undertaking the nature, situation, and resources of the country must be taken into consideration, and a careful study must be made of the soil, of the people themselves, and of many other things; and no one should expect to have vines grow in Normandy. So no tasks can be more various than those of government, and its general principles must be few in number. The law is uniform, but not so the land and the minds and customs of those who dwell in it; and the administration of the law is the art of carrying it out in such a manner that no injury is done to people’s interests. Every place must be considered separately.
“On the other side of the mountain at the foot of which our deserted village lies, they find it impossible to use wheeled plows, because the soil is not deep enough. Now if the mayor of the commune were to take it into his head to follow in our footsteps, he would be the ruin of his neighborhood. I advised him to plant vineyards; they had a capital vintage last year in the little district, and their wine is exchanged for our corn.
“Then, lastly, it must be remembered that my words carried a certain weight with the people to whom I preached, and that we were continually brought into close contact. I cured my peasants’ complaints; an easy task, for a nourishing diet is, as a rule, all that is needed to restore them to health and strength. Either through thrift, or through sheer poverty, the country people starve themselves; any illness among them is caused in this way, and as a rule they enjoy very fair health.
“When I first decided to devote myself to this life of obscure renunciation, I was in doubt for a long while whether to become a cure, a country doctor, or a justice of the peace. It is not without reason that people speak collectively of the priest, the lawyer, and the doctor as ‘men of the black robe’ – so the saying goes. They represent the three principal elements necessary to the existence of society – conscience, property, and health. At one time the first, and at a later period the second, was all-important in the State. Our predecessors on this earth thought, perhaps not without reason, that the priest, who prescribed what men should think, ought to be paramount; so the priest was king, pontiff, and judge in one, for in those days belief and faith were everything. All this has been changed in our day; and we must even take our epoch as we find it. But I, for one, believe that the progress of civilization and the welfare of the people depend on these three men. They are the three powers who bring home to the people’s minds the ways in which facts, interests, and principles affect them. They themselves are three great results produced in the midst of the nation by the operation of events, by the ownership of property, and by the growth of ideas. Time goes on and brings changes to pass, property increases or diminishes in men’s hands, all the various readjustments have to be duly regulated, and in this way principles of social order are established. If civilization is to spread itself, and production is to be increased, the people must be made to understand the way in which the interests of the individual harmonize with national interests which resolve themselves into facts, interests, and principles. As these three professions are bound to deal with these issues of human life, it seemed to me that they must be the most powerful civilizing agencies of our time. They alone afford to a man of wealth the opportunity of mitigating the fate of the poor, with whom they daily bring him in contact.
“The peasant is always more willing to listen to the man who lays down rules for saving him from bodily ills than to the priest who exhorts him to save his soul. The first speaker can talk of this earth, the scene of the peasant’s labors, while the priest is bound to talk to him of heaven, with which, unfortunately, the peasant nowadays concerns himself very little indeed; I say unfortunately, because the doctrine of a future life is not only a consolation, but a means by which men may be governed. Is not religion the one power that sanctions social laws? We have but lately vindicated the existence of God. In the absence of a religion, the Government was driven to invent the Terror, in order to carry its laws into effect; but the terror was the fear of man, and it has passed away.
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