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C.D. Warner, et al., comp.  The Library of the World’s Best Literature.
An Anthology in Thirty Volumes.  1917.
 
Wisdom of Our Ancestors
By Sydney Smith (1771–1845)
 
“OUR Wise Ancestors”—“The Wisdom of our Ancestors”—“The Wisdom of Ages”—“Venerable Antiquity”—“Wisdom of Old Times.”—This mischievous and absurd fallacy springs from the grossest perversion of the meaning of words. Experience is certainly the mother of wisdom, and the old have of course a greater experience than the young; but the question is, Who are the old? and who are the young? Of individuals living at the same period, the oldest has of course the greatest experience; but among generations of men, the reverse of this is true. Those who come first (our ancestors) are the young people, and have the least experience. We have added to their experience the experience of many centuries; and therefore, as far as experience goes, are wiser and more capable of forming an opinion than they were. The real feeling should be, not, Can we be so presumptuous as to put our opinions in opposition to those of our ancestors? but, Can such young, ignorant, inexperienced persons as our ancestors necessarily were, be expected to have understood a subject as well as those who have seen so much more, lived so much longer, and enjoyed the experience of so many centuries? All this cant, then, about our ancestors, is merely an abuse of words, by transferring phrases true of contemporary men to succeeding ages. Whereas (as we have before observed) of living men the oldest has, cæteris paribus, the most experience; of generations the oldest has, cæteris paribus, the least experience. Our ancestors, up to the Conquest, were children in arms; chubby boys in the time of Edward the First; striplings under Elizabeth; men in the reign of Queen Anne: and we only are the white-bearded, silver-headed ancients, who have treasured up, and are prepared to profit by, all the experience which human life can supply. We are not disputing with our ancestors the palm of talent, in which they may or may not be our superiors; but the palm of experience, in which it is utterly impossible they can be our superiors. And yet, whenever the Chancellor comes forward to protect some abuse, or to oppose some plan which has the increase of human happiness for its object, his first appeal is always to the wisdom of our ancestors; and he himself, and many noble lords who vote with him, are to this hour persuaded that all alterations and amendments on their devices are an unblushing controversy between youthful temerity and mature experience! and so in truth they are; only that much-loved magistrate mistakes the young for the old and the old for the young, and is guilty of that very sin against experience which he attributes to the lovers of innovation.  1
  We cannot, of course, be supposed to maintain that our ancestors wanted wisdom, or that they were necessarily mistaken in their institutions, because their means of information were more limited than ours. But we do confidently maintain, that when we find it expedient to change anything which our ancestors have enacted, we are the experienced persons, and not they. The quantity of talent is always varying in any great nation. To say that we are more or less able than our ancestors, is an assertion that requires to be explained. All the able men of all ages, who have ever lived in England, probably possessed, if taken altogether, more intellect than all the able men now in England can boast of. But if authority must be resorted to rather than reason, the question is, What was the wisdom of that single age which enacted the law, compared with the wisdom of the age which proposes to alter it? What are the eminent men of one and the other period? If you say that our ancestors were wiser than us, mention your date and year. If the splendor of names is equal, are the circumstances the same? If the circumstances are the same, we have a superiority of experience, of which the difference between the two periods is the measure.  2
  It is necessary to insist upon this; for upon sacks of wool, and on benches forensic, sit grave men, and agricolous persons in the Commons, crying out, “Ancestors, Ancestors! hodie non! Saxons, Danes, save us! Fiddlefrig, help us! Howel, Ethelwolf, protect us!” Any cover for nonsense—any veil for trash—any pretext for repelling the innovations of conscience and of duty!  3
 
 
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