If successful struggle ends in the survival of the few, in blatant and tangible success for the few only, government will have to reckon most largely with the men who have been beaten in the struggle, with the effect upon them of the contest and the defeat; for, after all, the unsuccessful will always represent the majority of the citizens, and it is with the large majority that self-government must eventually deal whatever course of action other governments may legitimately determine for themselves. To demand to be protected from the many unsuccessful among us, who are supposed to issue forth from the shallows of our city life and seize upon the treasure of the citizens as the barbarians of old came from outside the city walls, is of course not to have read the first lesson of self-government in the light of evolutionary science. It is to forget that a revival in self-government, an awakening of its original motive power and _raison d’être_, can come only from a genuine desire to increase its scope, and to adapt it to new and strenuous conditions. In this way science revived and leaped forward under the pressure of the enlarged demand of manufacture and commerce put upon it during the industrial decades just passed. We would ask the moralists and statesmen of this dawning century, equipped as they are, with the historic method, to save our contemporaries from skepticism in regard to self-government by revealing to them its adaptability to the needs of the humblest man who is so sorely pressed in this industrial age. The statesman who would fill his countrymen with enthusiasm for democratic government must not only possess a genuine understanding of the needs of the simplest citizens, but he must know how to reveal their capacities and powers. He must needs go man-hunting into those curious groups we call newly arrived immigrants, and do for them what the scholar has done in pointing out to us the sweetness and charm which inhere in primitive domestic customs and in showing us the curious pivot these customs make for religious and tribal beliefs. The scholar who has surrounded the simplest action of women grinding millet or corn with a penetrating reminiscence, sweeter than the chant they sing, may reveal something of the same reminiscence and charm among many of the immigrants. In the midst of crowded city streets one stumbles upon an old Italian peasant with her distaff against her withered face and her pathetic hands patiently “holding the thread,” as has been done by myriads of women since children needed to be clad; or one sees an old German potter, misshapen by years, his sensitive hands nevertheless fairly alive with skill and delicacy, and his life at least illumined with the artist’s prerogative of direct creation. Could we take these primitive habits as they are to be found every day in American cities and give them their significance and place, they would be a wonderful factor for poetry in cities frankly given over