of the fundamental law, and a rearrangement and different allocation of the functions of government, this challenges the closest thought of the publicist. That the problem is here crying aloud for solution is apparent. The publications which cumber the counters of our book-stores, those for which the greatest popular call to-day exists—treatises relating to trade interests, to collectivism, to socialism, even to anarchism—tell the tale in part; in part it is elsewhere and otherwise told. Only recently, in once Puritan Massachusetts, processions paraded the streets carrying banners marked with this device, more suggestive than strange:—"No master and no God!"
What are the remedies popularly proposed? In that important branch of polity known as Political Ethics, or, as he termed them, Hermeneutics, which your Professor Lieber sixty years ago endeavored to treat of, what advance has since his time been effected?—Nay! what advance has been effected since the time, over two thousand years, of his great predecessor, Aristotle? I confidently submit that what progress is now being made in this most erudite of sciences is in the nature of that of the crab—backwards! In the discussions of Aristotle, the problem in view was, how to bring about government by the wisest,—that is, the most observant and expert. In other words, government, the object of politics, was by Aristotle treated in a scientific spirit. And this is as it should be. Take, for example, any problem,—I do not care whether it is legal or medical or one of engineer-
