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We pay for greater emotional susceptibility too often by nervous diseases of which the peasant knows nothing. To him headache is the least of physical evils, because he thinks head-work the easiest and least indispensable of all labor. Happily, many of the younger sons in peasant families, by going to seek their living in the towns, carry their hardy nervous system to amalgamate with the overwrought nerves of our town population, and refresh them with a little rude vigor. And a return to the habits of peasant life is the best remedy for many moral as well as physical diseases induced by perverted civilization. Riehl points to colonization as presenting the true field for this regenerative process. On the other side of the ocean a man will have the courage to begin life again as a peasant, while at home, perhaps, opportunity as well as courage will fail him. Apropos of this subject of emigration, he remarks the striking fact, that the native shrewdness and mother-wit of the German peasant seem to forsake him entirely when he has to apply them under new circumstances, and on relations foreign to his experience. Hence it is that the German peasant who emigrates, so constantly falls a victim to unprincipled adventurers in the preliminaries to emigration; but if once he gets his foot on the American soil he exhibits all the first-rate qualities of an agricultural colonist; and among all German emigrants the peasant class are the most successful.

But many disintegrating forces have been at work on the peasant character, and degeneration is unhappily going on at a greater pace than development. In the wine districts especially, the inability of the small proprietors to bear up under the vicissitudes of the market, or to insure a high quality of wine by running the risks of a late vintage and the competition of beer and cider with the inferior wines, have tended to produce that uncertainty of gain which, with the peasant, is the inevitable cause of demoralization. The small peasant proprietors are not a new class in Germany, but many of the evils of their position are new. They are more dependent on ready money than formerly; thus, where a peasant used to get his wood for building and firing from the common forest, he has now to pay for it with hard cash; he used to thatch his own house, with the help perhaps of a neighbor, but now he pays a man to do it for him; he used to pay taxes in kind, he now pays them in money. The chances of the market have to be discounted, and the peasant falls into the hands of money-lenders. Here is one of the cases in which social policy clashes with a purely economical policy.

Political vicissitudes have added their influence to that of economical changes in disturbing that dim instinct, that reverence for traditional custom, which is the peasant’s principle of action. He is in the midst of novelties for which he knows no reason-changes in political geography, changes of the government to which he owes fealty, changes in bureaucratic management and police regulations. He finds himself in a new element before an apparatus for breathing in it is developed in him. His only knowledge of modern history is in some of its results-for instance, that he has to pay heavier taxes from year to year. His chief idea of a government is of a power that raises his taxes, opposes his harmless customs, and torments him with new formalities. The source of all this is the false system of “enlightening” the peasant which has been adopted by the bureaucratic governments. A system which disregards the traditions and hereditary attachments of the peasant, and appeals only to a logical understanding which is not yet developed in him, is simply disintegrating and ruinous to the peasant character. The interference with the communal regulations has been of this fatal character. Instead of endeavoring to promote to the utmost the healthy life of the Commune, as an organism the conditions of which are bound up with the historical characteristics of the peasant, the bureaucratic plan of government is bent on improvement by its patent machinery of state-appointed functionaries and off-hand regulations in accordance with modern enlightenment. The spirit of communal exclusiveness-the resistance to the indiscriminate establishment of strangers, is an intense traditional feeling in the peasant. “This gallows is for us and our children,” is the typical motto of this spirit. But such exclusiveness is highly irrational and repugnant to modern liberalism; therefore a bureaucratic government at once opposes it, and encourages to the utmost the introduction of new inhabitants in the provincial communes. Instead of allowing the peasants to manage their own affairs, and, if they happen to believe that five and four make eleven, to unlearn the prejudice by their own experience in calculation, so that they may gradually understand processes, and not merely see results, bureaucracy comes with its “Ready Reckoner” and works all the peasant’s sums for him-the surest way of maintaining him in his stupidity, however it may shake his prejudice.