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In the United States, with its open opportunities, abundant land, where the condition of the laboring class is better actually and in possibility than it ever was in history, and where there is little poverty except that which is inevitably the accompaniment of human weakness and crime, the prevailing discontent seems groundless. But of course an agitation so widespread, so much in earnest, so capable of evoking sacrifice, even to the verge of starvation and the risk of life, must have some reason in human nature. Even an illusion–and men are as ready to die for an illusion as for a reality–cannot exist without a cause.

Now, content does not depend so much upon a man’s actual as his relative condition. Often it is not so much what I need, as what others have that disturbs me. I should be content to walk from Boston to New York, and be a fortnight on the way, if everybody else was obliged to walk who made that journey. It becomes a hardship when my neighbor is whisked over the route in six hours and I have to walk. It would still be a hardship if he attained the ability to go in an hour, when I was only able to accomplish the distance in six hours. While there has been a tremendous uplift all along the line of material conditions, and the laboring man who is sober and industrious has comforts and privileges in his daily life which the rich man who was sober and industrious did not enjoy a hundred years ago, the relative position of the rich man and the poor man has not greatly changed. It is true, especially in the United States, that the poor have become rich and the rich poor, but inequality of condition is about as marked as it was before the invention of labor-saving machinery, and though workingmen are better off in many ways, the accumulation of vast fortunes, acquired often in brutal disregard of humanity, marks the contrast of conditions perhaps more emphatically than it ever appeared before. That this inequality should continue in an era of universal education, universal suffrage, universal locomotion, universal emancipation from nearly all tradition, is a surprise, and a perfectly comprehensible cause of discontent. It is axiomatic that all men are created equal. But, somehow, the problem does not work out in the desired actual equality of conditions. Perhaps it can be forced to the right conclusion by violence.

It ought to be said, as to the United States, that a very considerable part of the discontent is imported, it is not native, nor based on any actual state of things existing here. Agitation has become a business. A great many men and some women, to whom work of any sort is distasteful, live by it. Some of them are refugees from military or political despotism, some are refugees from justice, some from the lowest conditions of industrial slavery. When they come here, they assume that the hardships they have come away to escape exist here, and they begin agitating against them. Their business is to so mix the real wrongs of our social life with imaginary hardships, and to heighten the whole with illusory and often debasing theories, that discontent will be engendered. For it is by means of that only that they live. It requires usually a great deal of labor, of organization, of oratory to work up this discontent so that it is profitable. The solid workingmen of America who know the value of industry and thrift, and have confidence in the relief to be obtained from all relievable wrongs by legitimate political or other sedate action, have no time to give to the leadership of agitations which require them to quit work, and destroy industries, and attack the social order upon which they depend. The whole case, you may remember, was embodied thousands of years ago in a parable, which Jotham, standing on the top of Mount Gerizim, spoke to the men of Shechem: