In all Governments but Democracy, the two are separate, and, to an extent, hostile.

The motive power of all Government is manhood. The excellence of Government consists in the amount of manhood it can represent and "organise." Often the question of questions is, Is there more of this manhood in the Government, or out of it?

And the essential value and power of Democracy consists in this,—that it combines, as far as possible, power and organisation; THE SPIRIT, MANHOOD, is at one with THE BODY, ORGANISATION.

Only the parallel cannot be complete, because as systems must be worked by men, in all systems but that in which the aggregate manhood entirely preponderates, there is a permanent and dangerous official corporate life and interest.

"There is,” says Montesquieu, "in every nation a general spirit upon which power itself is founded. When power clashes against this spirit it clashes against itself, and is necessarily stopped." The question is, whether Education can develop and organise the general universal spirit of Humanity, so that manhood, which has always ruled by Individuals or Sections, may rule universally.

Democracy is Government by the People. It is a national Royalty.

"The People" is the whole (approximate) manhood of a nation. The necessary exceptions are Paupers, Lunatics, and Criminals.

"Government" involves Power, Organisation, and Unity.

"Government by a whole People" must of course be by representation, and by freedom and equality of representation,-Freedom as between Individuals and the State; Equality, the only Freedom as between Individuals, and its only guarantee as against the State.

Democracy, therefore, becomes possible when the whole national manhood can organise itself on a basis of Equality: and the two-fold question is whether Government can so be organised, and how?

The first and general question, "Can Democracy organise itself?" is one of principle. If there be no radical, essential, and unalterable difference between the political capacity of races, bloods, castes, and classes, then Democracy is possible ;-if not, not. If there be such a difference, oligarchy has its warrant in Principle, and will be eternal.

But assuming, as here we must, that there is no such difference, then education will of necessity organise the national intellect on a common platform of political truth.

Education, therefore, is the factor of Democracy, and cannot but be so, for when quality is added to quantity, "Democracy must prevail."

But the second question, "whether Democracy can organise itself upon a basis of freedom and equality?" is not, upon the surface of it, so easy.

For if it be true that to give Freedom and Equality to numbers is to erect a class preponderance, then to give an equal voting power to the masses is not to abolish Despotism, but to establish it, and so Freedom and Equality involve a contradiction in express terms and in essential principles.

This supposition, however, is as puerile as it is specious. The answer is five-fold. First; if true it is unavoidable, for the causes that have brought on Democracy to its present shape will now act with accelerated force, and we are already doomed to this "Despotism of numbers!" Second; the People, if uneducated, cannot organise. Third; if educated, they will be trained to the discovery of truth. Fourth; representation is not Government, and the people's representatives have always been men of a higher class. Fifth, the People are naturally as divided in opinion as any other class; and, as to class interest, Despotism and outlawry alone now cause them to unite.

The present, however, is not the place for this discussion.

The third question, "how Democracy can be organised," is one of detail and circumstance, and of principle.

The principle, we say, is that of Development or EDUCATION of the national Intellect and Character. This must be of a certain quality and quantity to become the means of Democratic organisation.

Education means, therefore, universal Free common Schools. "Free," because some cannot pay. "Common," because no more should be done than is necessary.

Free Press, which, however, to be free, must be cheap, otherwise its proprietary and constituents will both belong to the exclusive classes.

Free assembly is equally necessary for education of the national manhood, and for the declaration of its will.

Free Church, also, must educate the character, and will always and only mean a Church paid for by those who want it and use it. A Church paid by the State always and only means a Church that obeys the State, and that is based on physical force and social servility.

As a question of detail and circumstance, this four-fold freedom has, as in America, to be introduced at once and wholesale by the immigration of a prepared people, or it has, as in old countries, to he prayed, thought, and fought for.

But it is an inevitable à priori conclusion, and demonstrated also in the only country where it has been tried, that this four-fold freedom not only capacitates men for Association, but compels them to it. It is the necessary habit of men with ideas in common, and it is the notorious custom of free countries.

Thus education begets association, and the association of educated men is already political power. Education begets association; association begets Equality. That is the genesis of Democracy. These

are the epochs and the principles by which the world ascends.

And a national unity based on opinion is of a higher order and more enduring texture than one based on force.

And a national unity compacted of the infinite ramifications and varieties of free intelligence is stronger than any other.

If anything can solve the problem of the political eternity of nations, it is this principle of Equality, which gives a fair chance and a free career to the best of every man, which incorporates every man with the State, and arouses everything that belongs to the Soul.

Therefore Democracy tends to make the loftiest, strongest, most lasting, and most united nation, and Equality is the goal of national political progress.

Amongst Democratic nations, the quality and the quantity of Development mark the grade.

"NATION" is a LIVING ORGANISM, but it is only as a nation is also a Democracy, that it can complete its material Bases, its organic Functions, and its Individuality or character,—it is only as it organises the power, and the life, and the will of the all, that it organises the whole.

And nations thus prepared can alone enter as units into those vaster Federal combinations towards which the most advanced nation points.

Thus, to ascend to the universal we must complete in Freedom and Equality, the Individual: