ther borne. On the contrary, I am convinced that it has some valuable merits, not often described, and I shall refer to a few of them presently. All I argue is that its manifest defects, if they are ever to be got rid of at all, must be got rid of by examining them realistically—that they will never cease to afflict all the more puissant and exemplary nations so long as discussing them is impeded by concepts borrowed from theology. As for me, I have never encountered any actual evidence, convincing to an ordinary jury, that vox populi is actually vox Dei. The proofs, indeed, run the other way. The life of the inferior man is one long protest against the obstacles that God interposes to the attainment of his dreams, and democracy, if it is anything at all, is simply one way of getting ’round those obstacles. Thus it represents, not a jingling echo of what seems to be the divine will, but a raucous defiance of it. To that extent, perhaps, it is truly civilized, for civilization, as I have argued elsewhere, is best described as an effort to remedy the blunders and check the cruel humours of the Cosmic Kaiser. But what is defiant is surely not official, and what is not official is open to examination.
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