and well-being of the state; and only in later years, when the ancient forms of faith were undergoing a process of disintegration, did any conception of virtue for virtue's sake, or of the connection of virtue with the wider interests of humanity, dawn on the Roman mind.
In dealing with this subject, however, our object was neither to criticise Social Evolution nor to discourse on the civilization of the ancient Romans: on the contrary, we had an entirely "modern instance" in view. If social evolution depends in large measure on the ideal of social duty existing in each community, it behooves us to consider carefully what ideals are growing up and taking root among ourselves. We believe that, making all abatements for conspicuous evils in the social state, there is a steady evolution taking place—that is to say, that the conditions of social life are improving on the whole from year to year. The principal drawbacks to such evolution are undoubtedly connected with our political life. One of the ablest of our contemporaries makes a duty of holding up the mirror to the evils and scandals which mark the course of politics in this State; and the picture presented is not encouraging. "In the belief," it says, "of nearly all the intelligent portion of our population the meeting of the Legislature in January is simply the opening of a school of vice. As soon as the Speaker is elected the members organize for the sale of legislation in quantities to suit purchasers or for the levy of blackmail." We do not fully indorse these words; but that they should be uttered at all by a responsible journal is significant and lamentable. The question is urgent: What can be done to create a deeper sense of responsibility in the public mind in regard to the conduct of political affairs? No community can permanently afford to have a disreputable legislature. While other agencies are at work to improve and purify the social state, here is one of the greatest magnitude which is operating in an opposite direction—filling the minds of young and old alike with the idea that social duty is an illusion, and that fraud has no meaning when practiced at the expense of the State. We talk of teaching "civics" in our schools, but something more than a school teaching of civics is required. We have vast organizations of a Christian character throughout the land—societies of Christian Endeavor and the like. What are they doing to purify politics? We believe in evolution, but not as a power that will save people from the consequences of neglecting their most important duties; and we think the time has come when communities should help forward their own evolution by conscious efforts to abate what is evil and encourage what is good. We commend the question we have raised to the consideration of all well-intentioned persons. The problem is how to prevent politics from corrupting the character of our citizens and antagonizing the efforts that are made in other spheres for social reform and improvement. It is a question for every one—for the wise and for the ignorant, for the man of science and the man of letters, for the theologian and for the journalist, for the man of business and the teacher of youth. What is needed is a concentration upon it of the attention and will of right-minded persons—of that large majority who have no sinister interests to serve by the abuse of political influence, and who ought to have enough regard for the national wellbeing to be willing to make some sacrifices on its behalf. If these will but do their duty, a solution of the problem will be found; but if, unfor-
