pleasures--the means has become the highest end.

Such is the teaching more or less of the history of each individual man--
whose means of education have been fairly good; and wisdom could hardly
choose a better road along which to lead mankind. Is not the mass of the
people even to this day in leading-strings?--much like our boy. And has
not the prophet from Medina left us an example of striking plainness how
to bridle the rude nature of the Saracens?

On this subject nothing more excellent can be said than what Garve
remarked in his translation of Ferguson's "Moral Philosophy," in the
chapter upon the Natural Impulses, and has developed as follows: "The
impulse of self-preservation and the attraction of sensual pleasure first
bring both man and beast to the point of action: he first comes to value
the things of others and his own actions in reference to them according
as they procure him pleasure. In proportion as the number of things
under whose influence he comes increases do his desires cover a wider
circle; as the road by which he reaches the objects of his wishes
lengthens, so do his desires become more artificial. Here we come to the
first line of separation between man and the mere animal, and herein we
may even discover a difference between one species of animal and another.
With few animals does the act of feeding follow immediately upon the
sensation of hunger; the heat of the chase, or the industry of collection
must come first. But in the case of no animal does the satisfaction of
this want follow so late upon the preparations made in reference thereto
as in the case of man; with no animal does the endeavor wind through so
long a chain of means and intentions before it arrives at the last link.
How far removed from this end, though in reality they have no other, are
the labors of the artisan or the ploughman. But even this is not all.
When the means of human subsistence have become richer and more various