



Produced by David Widger





THOUGHTS SUGGESTED BY MR. FROUDE'S "PROGRESS"

By Charles Dudley Warner

To revisit this earth, some ages after their departure from it, is a
common wish among men. We frequently hear men say that they would give so
many months or years of their lives in exchange for a less number on the
globe one or two or three centuries from now. Merely to see the world
from some remote sphere, like the distant spectator of a play which
passes in dumb show, would not suffice. They would like to be of the
world again, and enter into its feelings, passions, hopes; to feel the
sweep of its current, and so to comprehend what it has become.

I suppose that we all who are thoroughly interested in this world have
this desire. There are some select souls who sit apart in calm endurance,
waiting to be translated out of a world they are almost tired of
patronizing, to whom the whole thing seems, doubtless, like a cheap
performance. They sit on the fence of criticism, and cannot for the life
of them see what the vulgar crowd make such a toil and sweat about. The
prizes are the same dreary, old, fading bay wreaths. As for the soldiers
marching past, their uniforms are torn, their hats are shocking, their
shoes are dusty, they do not appear (to a man sitting on the fence) to
march with any kind of spirit, their flags are old and tattered, the
drums they beat are barbarous; and, besides, it is not probable that they
are going anywhere; they will merely come round again, the same people,
like the marching chorus in the "Beggar's Opera." Such critics, of
course, would not care to see the vulgar show over again; it is enough
for them to put on record their protest against it in the weekly
"Judgment Days" which they edit, and by-and-by withdraw out of their
private boxes, with pity for a world in the creation of which they were
not consulted.

The desire to revisit this earth is, I think, based upon a belief,
well-nigh universal, that the world is to make some progress, and that it
will be more interesting in the future than it is now. I believe that the
human mind, whenever it is developed enough to comprehend its own action,
rests, and has always rested, in this expectation. I do not know any
period of time in which the civilized mind has not had expectation of
something better for the race in the future. This expectation is
sometimes stronger than it is at others; and, again, there are always
those who say that the Golden Age is behind them. It is always behind or
before us; the poor present alone has no friends; the present, in the
minds of many, is only the car that is carrying us away from an age of
virtue and of happiness, or that is perhaps bearing us on to a time of
ease and comfort and security.

Perhaps it is worth while, in view of certain recent discussions, and
especially of some free criticisms of this country, to consider whether
there is any intention of progress in this world, and whether that
intention is discoverable in the age in which we live.

If it is an old question, it is not a settled one; the practical
disbelief in any such progress is widely entertained. Not long ago Mr.
James Anthony Froude published an essay on Progress, in which he examined
some of the evidences upon which we rely to prove that we live in an "era
of progress." It is a melancholy essay, for its tone is that of profound
skepticism as to certain influences and means of progress upon which we
in this country most rely. With the illustrative arguments of Mr.
Froude's essay I do not purpose specially to meddle; I recall it to the
attention of the reader as a representative type of skepticism regarding
progress which is somewhat common among intellectual men, and is not
confined to England. It is not exactly an acceptance of Rousseau's notion
that civilization is a mistake, and that it would be better for us all to
return to a state of nature--though in John Ruskin's case it nearly
amounts to this; but it is a hostility in its last analysis to what we
understand by the education of the people, and to the government of the
people by themselves. If Mr. Froude's essay is anything but an exhibition
of the scholarly weapons of criticism, it is the expression of a profound
disbelief in the intellectual education of the masses of the people. Mr.
Ruskin goes further. He makes his open proclamation against any
emancipation from hand-toil. Steam is the devil himself let loose from
the pit, and all labor-saving machinery is his own invention. Mr. Ruskin
is the bull that stands upon the track and threatens with annihilation
the on-coming locomotive; and I think that any spectator who sees his
menacing attitude and hears his roaring cannot but have fears for the
locomotive.

There are two sorts of infidelity concerning humanity, and I do not know
which is the more withering in its effects. One is that which regards
this world as only a waste and a desert, across the sands of which we are
merely fugitives, fleeing from the wrath to come. The other is that doubt
of any divine intention in development, in history, which we call
progress from age to age.

In the eyes of this latter infidelity history is not a procession or a
progression, but only a series of disconnected pictures, each little era
rounded with its own growth, fruitage, and decay, a series of incidents
or experiments, without even the string of a far-reaching purpose to
connect them. There is no intention of progress in it all. The race is
barbarous, and then it changes to civilized; in the one case the strong
rob the weak by brute force; in the other the crafty rob the unwary by
finesse. The latter is a more agreeable state of things; but it comes to
about the same. The robber used to knock us down and take away our
sheepskins; he now administers chloroform and relieves us of our watches.
It is a gentlemanly proceeding, and scientific, and we call it
civilization. Meantime human nature remains the same, and the whole thing
is a weary round that has no advance in it.

If this is true the succession of men and of races is no better than a
vegetable succession; and Mr. Froude is quite right in doubting if
education of the brain will do the English agricultural laborer any good;
and Mr. Ruskin ought to be aided in his crusade against machinery, which
turns the world upside down. The best that can be done with a man is the
best that can be done with a plant-set him out in some favorable
locality, or leave him where he happened to strike root, and there let
him grow and mature in measure and quiet--especially quiet--as he may in
God's sun and rain. If he happens to be a cabbage, in Heaven's name don't
try to make a rose of him, and do not disturb the vegetable maturing of
his head by grafting ideas upon his stock.

The most serious difficulty in the way of those who maintain that there
is an intention of progress in this world from century to century, from
age to age--a discernible growth, a universal development--is the fact
that all nations do not make progress at the same time or in the same
ratio; that nations reach a certain development, and then fall away and
even retrograde; that while one may be advancing into high civilization,
another is lapsing into deeper barbarism, and that nations appear to have
a limit of growth. If there were a law of progress, an intention of it in
all the world, ought not all peoples and tribes to advance pari passu, or
at least ought there not to be discernible a general movement, historical
and contemporary? There is no such general movement which can be
computed, the law of which can be discovered--therefore it does not
exist. In a kind of despair, we are apt to run over in our minds empires
and pre-eminent civilizations that have existed, and then to doubt
whether life in this world is intended to be anything more than a series
of experiments. There is the German nation of our day, the most
aggressive in various fields of intellectual activity, a Hercules of
scholarship, the most thoroughly trained and powerful--though its
civilization marches to the noise of the hateful and barbarous drum. In
what points is it better than the Greek nation of the age of its
superlative artists, philosophers, poets--the age of the most joyous,
elastic human souls in the most perfect human bodies?

Again, it is perhaps a fanciful notion that the Atlantis of Plato was the
northern part of the South American continent, projecting out towards
Africa, and that the Antilles are the peaks and headlands of its sunken
bulk. But there are evidences enough that the shores of the Gulf of
Mexico and the Caribbean Sea were within historic periods the seat of a
very considerable civilization--the seat of cities, of commerce, of
trade, of palaces and pleasure--gardens--faint images, perhaps, of the
luxurious civilization of Baia! and Pozzuoli and Capri in the most
profligate period of the Roman empire. It is not more difficult to
believe that there was a great material development here than to believe
it of the African shore of the Mediterranean. Not to multiply instances
that will occur to all, we see as many retrograde as advance movements,
and we see, also, that while one spot of the earth at one time seems to
be the chosen theatre of progress, other portions of the globe are
absolutely dead and without the least leaven of advancing life, and we
cannot understand how this can be if there is any such thing as an
all-pervading and animating intention or law of progress. And then we are
reminded that the individual human mind long ago attained its height of
power and capacity. It is enough to recall the names of Moses, Buddha,
Confucius, Socrates, Paul, Homer, David.

No doubt it has seemed to other periods and other nations, as it now does
to the present civilized races, that they were the chosen times and
peoples of an extraordinary and limitless development. It must have
seemed so to the Jews who overran Palestine and set their shining cities
on all the hills of heathendom. It must have seemed so to the Babylonish
conquerors who swept over Palestine in turn, on their way to greater
conquests in Egypt. It must have seemed so to Greece when the Acropolis
was to the outlying world what the imperial calla is to the marsh in
which it lifts its superb flower. It must have seemed so to Rome when its
solid roads of stone ran to all parts of a tributary world--the highways
of the legions, her ministers, and of the wealth that poured into her
treasury. It must have seemed so to followers of Mahomet, when the
crescent knew no pause in its march up the Arabian peninsula to the
Bosporus, to India, along the Mediterranean shores to Spain, where in the
eighth century it flowered into a culture, a learning, a refinement in
art and manners, to which the Christian world of that day was a stranger.
It must have seemed so in the awakening of the sixteenth century, when
Europe, Spain leading, began that great movement of discovery and
aggrandizement which has, in the end, been profitable only to a portion
of the adventurers. And what shall we say of a nation as old, if not
older than any of these we have mentioned, slowly building up meantime a
civilization and perfecting a system of government and a social economy
which should outlast them all, and remain to our day almost the sole
monument of permanence and stability in a shifting world?

How many times has the face of Europe been changed--and parts of Africa,
and Asia Minor too, for that matter--by conquests and crusades, and the
rise and fall of civilizations as well as dynasties? while China has
endured, almost undisturbed, under a system of law, administration,
morality, as old as the Pyramids probably--existed a coherent nation,
highly developed in certain essentials, meeting and mastering, so far as
we can see, the great problem of an over-populated territory, living in a
good degree of peace and social order, of respect for age and law, and
making a continuous history, the mere record of which is printed in a
thousand bulky volumes. Yet we speak of the Chinese empire as an instance
of arrested growth, for which there is no salvation, except it shall
catch the spirit of progress abroad in the world. What is this progress,
and where does it come from?

Think for a moment of this significant situation. For thousands of years,
empires, systems of society, systems of civilization--Egyptian, Jewish,
Greek, Roman, Moslem, Feudal--have flourished and fallen, grown to a
certain height and passed away; great organized fabrics have gone down,
and, if there has been any progress, it has been as often defeated as
renewed. And here is an empire, apart from this scene of alternate
success and disaster, which has existed in a certain continuity and
stability, and yet, now that it is uncovered and stands face to face with
the rest of the world, it finds that it has little to teach us, and
almost everything to learn from us. The old empire sends its students to
learn of us, the newest child of civilization; and through us they learn
all the great past, its literature, law, science, out of which we sprang.
It appears, then, that progress has, after all, been with the shifting
world, that has been all this time going to pieces, rather than with the
world that has been permanent and unshaken.

When we speak of progress we may mean two things. We may mean a lifting
of the races as a whole by reason of more power over the material world,
by reason of what we call the conquest of nature and a practical use of
its forces; or we may mean a higher development of the individual man, so
that he shall be better and happier. If from age to age it is
discoverable that the earth is better adapted to man as a dwelling-place,
and he is on the whole fitted to get more out of it for his own growth,
is not that progress, and is it not evidence of an intention of progress?

Now, it is sometimes said that Providence, in the economy of this world,
cares nothing for the individual, but works out its ideas and purposes
through the races, and in certain periods, slowly bringing in, by great
agencies and by processes destructive to individuals and to millions of
helpless human beings, truths and principles; so laying stepping-stones
onward to a great consummation. I do not care to dwell upon this thought,
but let us see if we can find any evidence in history of the presence in
this world of an intention of progress.

It is common to say that, if the world makes progress at all, it is by
its great men, and when anything important for the race is to be done, a
great man is raised up to do it. Yet another way to look at it is, that
the doing of something at the appointed time makes the man who does it
great, or at least celebrated. The man often appears to be only a favored
instrument of communication. As we glance back we recognize the truth
that, at this and that period, the time had come for certain discoveries.
Intelligence seemed pressing in from the invisible. Many minds were on
the alert to apprehend it. We believe, for instance, that if Gutenberg
had not invented movable types, somebody else would have given them to
the world about that time. Ideas, at certain times, throng for admission
into the world; and we are all familiar with the fact that the same
important idea (never before revealed in all the ages) occurs to separate
and widely distinct minds at about the same time. The invention of the
electric telegraph seemed to burst upon the world simultaneously from
many quarters--not perfect, perhaps, but the time for the idea had
come--and happy was it for the man who entertained it. We have agreed to
call Columbus the discoverer of America, but I suppose there is no doubt
that America had been visited by European, and probably Asiatic, people
ages before Columbus; that four or five centuries before him people from
northern Europe had settlements here; he was fortunate, however, in
"discovering" it in the fullness of time, when the world, in its
progress, was ready for it. If the Greeks had had gunpowder,
electro-magnetism, the printing press, history would need to be
rewritten. Why the inquisitive Greek mind did not find out these things
is a mystery upon any other theory than the one we are considering.

And it is as mysterious that China, having gunpowder and the art of
printing, is not today like Germany.

There seems to me to be a progress, or an intention of progress, in the
world, independent of individual men. Things get on by all sorts of
instruments, and sometimes by very poor ones. There are times when new
thoughts or applications of known principles seem to throng from the
invisible for expression through human media, and there is hardly ever an
important invention set free in the world that men do not appear to be
ready cordially to receive it. Often we should be justified in saying
that there was a widespread expectation of it. Almost all the great
inventions and the ingenious application of principles have many
claimants for the honor of priority.

On any other theory than this, that there is present in the world an
intention of progress which outlasts individuals, and even races, I
cannot account for the fact that, while civilizations decay and pass
away, and human systems go to pieces, ideas remain and accumulate. We,
the latest age, are the inheritors of all the foregoing ages. I do not
believe that anything of importance has been lost to the world. The
Jewish civilization was torn up root and branch, but whatever was
valuable in the Jewish polity is ours now. We may say the same of the
civilizations of Athens and of Rome; though the entire organization of
the ancient world, to use Mr. Froude's figure, collapsed into a heap of
incoherent sand, the ideas remained, and Greek art and Roman