To-day men regard that constant transformation either as beneficent, or at least as such a matter of course that almost no one heeds it; just as no one notices the alternations of day and night, or the change of seasons.  On the contrary, we have little by little become so confident of the goodness of this force that drives the coming generation on into the unknown future, that society, European, American, among other liberties has won in the nineteenth century, full and entire, a liberty that the ancients did not know—­freedom in vice.

To the Romans it appeared most natural that the state should survey private habits, should spy out what a citizen, particularly a citizen belonging to the ruling classes, did within domestic walls—­should see whether he became intoxicated, whether he were a gourmand, whether he contracted debts, spending much or little, whether he betrayed his wife.  The age of Augustus was cultured, civilised, liberal, and in many things resembled our own; yet on this point the dominating ideas were so different from ours, that at one time Augustus was forced by public opinion to propose a law on adultery by which all Roman citizens of both sexes guilty of this crime were condemned to exile and the confiscation of half their substance, and there was given to any citizen the right to accuse the guilty.  Could you imagine it possible to-day, even for a few weeks, to establish this regime of terror in the kingdom of Amor?  But the ancients were always inclined to consider as exceedingly dangerous for the upper classes that relaxing of customs which always follows periods of rapid enrichment, of great gain in comforts; behind his own walls to-day, every one is free to indulge himself as he will, to the confines of crime.

How can we explain this important difference in judging one of the essential phenomena of historic life?  Has this phenomenon changed nature, and from bad, by some miracle, become good?  Or are we wiser than our forefathers, judging with experience what they could hardly comprehend?  There is no doubt that the Latin writers, particularly Horace and Livy, were so severe in condemning this progressive movement of wants because of unconscious political solicitude, because intellectual men expressed the opinions, sentiments, and also the prejudices of historic aristocracy, and this detested the progress of ambitio, avaritia, luxuria, because they undermined the dominance of its class.  On the other hand, it is certain that in the modern world every increase of consumption, every waste, every vice, seems permissible, indeed almost meritorious, because men of industry and trade, the employees in industries—­that is, all the people that gain by the diffusion of luxuries, by the spread of vices or new wants—­have acquired, thanks above all to democratic institutions, and to the progress of cities, an immense political power that in times past they lacked.  If, for example, in Europe the beer-makers and distillers of alcohol were not more powerful in the electoral field than the philosophers and academicians, governments would more easily recognise that the masses should not be allowed to poison themselves or future generations by chronic drunkenness.