_Revolution_, then, is the self-assertion of the various constituent interests which do not find room or fair measure within the existing organization. The evidence of the insufficiency of present methods being neglected by those in charge, that evidence _makes itself known_. In the long run this is the surest principle of progress, because it is brought into operation by those who have a nearer or more indispensable interest at stake. It is unquestionably to the interest of the individual who heads an enterprise to conduct it rationally, that is, to make it always as productive as possible for all the interests which it serves. But if he fails he may not at once incur the penalty, or be conscious of it if he does; he may only forfeit an increase of power, or render his position precarious. On the other hand, to the constituent interest which is sacrificed, this same failure may mean loss of bread or even loss of life. Hence the latter is more sure to move in the matter. Justice is more urgently needed by the slave who rebels, than by the master who may be brought through enlightenment to liberate him. Thus neglected interests have been the conscience of every great human reform. Let me cite the two greatest cases of this in the history of {140} European civilization, Christianity and the French Revolution. Christianity as a social revolution was a protest against the existing order on the part of interests which it did not recognize. I do not mean that these interests were not tolerated; they were, of course, protected, and even given a legal status. But in the reckoning of good and evil they were not _counted_. Women and slaves, the poor, the ill-born, and the ignorant, were instruments which the happy man might use, or incidents of life which might test his charity and magnanimity. These classes rose to overthrow no single institution, but a whole conception of life, or standard of well-being which was defined to exclude them. In paganism, which did not pass with the advent of Christianity, but still lingers as the creed of the very precious souls, humanity is conceived only qualitatively, and not quantitatively. The good of the race is conceived to consist in the perfection of a few, chosen for their superior endowment and fortune. The eminent refinement and nobility of these demigods is substituted for the saving of lives, for the general distribution of welfare and opportunity. The many are to find compensation for their hardship in the happiness of the few. But the Christian principle of atonement was the precise opposite of this: one suffered that all might be blessed. Christianity {141} looked towards a good that should number every one in the multitude and endure throughout all time. Now it has since appeared that this was no more than the truth; and that it might have been conceived and executed by the wise men, had they only been more wise. But they were wise only within the limits of their own conceit.