Either this is the truth, that the youthful insubordination and premature complacency, the rarity of generous friendships and the commonness of sinister rivalries, which mark our time and land are necessary accompaniments of the passage from individual loyalties to collective loyalties, from an antagonistic to a communistic civilization, or else our republicanism is but the repetition of a stale experiment, doomed to renewed failure. There are political horoscopists who predict the subversion of the American Republic and its replacement by a monarchy. Thickening corruption and strife between two hostile parties over a vast intermediate stratum of indifference prompt the observer to such a conclusion. But a more auspicious faith is that these ills are to be overruled for good. It is more likely that both republicanism and monarchy, in their purest forms, are to vanish in behalf of a third, as yet scarcely known, form of government, which will give the final solution to the long-vexed problem, namely, government by scientific commissions which will know no prejudice, but represent all in the spirit of justice. The exact knowledge, co-operative power, and disciplined skill chiefly exemplified hitherto in war, or in great business enterprises conducted in the exclusive interests of their supporters against all others,--this combination, universalized and put on a basis of disinterestedness, seeking the good of an entire nation or the entire world, will furnish the true form of government now wanted. For no government of the many by the few in the spirit of will, whether that will represents the minority or the majority, can be permanent. The only everlasting or truly divine government must be one free from all will except the will of God, one which shall guide in the spirit of science by demonstrated laws of truth and right, representing the harmonized good of the whole. In view of such a possible result, the trustful American, comparing his people with Asiatics or with Europeans, can regard without fear the apparent change of certain forms of virtue into correlative forms of vice; because he holds that this is but a transient disentwining of the moral and religious tendrils from around smaller and more selfish objects in preparation for their permanent re-entwining around greater and more disinterested ones, when private families shall dissolve into a universal family, or their separate interests be conformed to its collective interests. All humanity is the family of God, and perhaps the historic selfishness of the lesser families may crumble into individualities in order to re-combine in the universal welfare of this.