reconciliation of the interests of classes--is as yet very ill defined.
This great movement of labor, for instance, does not know definitely what
it wants, and those who are spectators do not know what their relations
are to it. The first thing to be done is for them to try to understand
each other. One class sees that the other has lighter or at least
different labor, opportunities of travel, a more liberal supply of the
luxuries of life, a higher enjoyment and a keener relish of the
beautiful, the immaterial. Looking only at external conditions, it
concludes that all it needs to come into this better place is wealth, and
so it organizes war upon the rich, and it makes demands of freedom from
toil and of compensation which it is in no man's power to give it, and
which would not, if granted over and over again, lift it into that
condition it desires. It is a tale in the Gulistan, that a king placed
his son with a preceptor, and said, "This is your son; educate him in the
same manner as your own." The preceptor took pains with him for a year,
but without success, whilst his own sons were completed in learning and
accomplishments. The king reproved the preceptor, and said, "You have
broken your promise, and not acted faithfully."

He replied, "O king, the education was the same, but the capacities are
different. Although silver and gold are produced from a stone, yet these
metals are not to be found in every stone. The star Canopus shines all
over the world, but the scented leather comes only from Yemen." "'Tis an
absolute, and, as it were, a divine perfection," says Montaigne, "for a
man to know how loyally to enjoy his being. We seek other conditions, by
reason we do not understand the use of our own; and go out of ourselves,
because we know not how there to reside."

But nevertheless it becomes a necessity for us to understand the wishes
of those who demand a change of condition, and it is necessary that they