of its full maturity and strength; how, under the influence of this desire, the mind of a Newton, a Kepler, a Bacon, a Descartes, a Leibnitz, moves on, from the slow and feeble acquisitions of the nursery, to the great and sublime discoveries that are to shed a light and glory, not only on the name of the discoverer, but on the path of all who come after him, we can hardly attach too high an importance to this part of our mental constitution.

A rational, though an instinctive Principle. The desire of knowledge, like many of the active principles which have already fallen under our notice, is capable of rational exercise and control, while, at the same time, an implanted and instinctive principle. It operates, at first, rather as a blind impulse, impelling the mind to a given end; when reason assumes her sway of the mind and its restless energies, what was before a mere impulse and instinct of nature, now becomes a deliberate and rational purpose.

Moral Character. - As to moral character, it may, or may not, pertain to the exercise of the principle under consideration. The desire of knowledge is not of necessity a virtuous affection of the mind. Characteristic as it is of a noble and superior nature, more elevated and excellent, as it certainly is, than the merely animal desires and impulses, it is not inseparably connected with moral excellence.

As rationally exercised it is laudable and virtuous, provided we seek knowledge with proper motives, and for right ends; otherwise, the reverse. Inasmuch, however, as we are under obligation to act in this, as in all other matters, from pure motives, and for right ends, the mere absence of such a motive, the desire and pursuit of knowledge in another manner, and from other motives, becomes blameworthy.

§ III.-DESIRE OF POWER.

A native Principle. — The desire of power must be re garded as an original principle of our nature. Like the desire of happiness, and of knowledge, it is both early in its development, and powerful in its influence over the mind. It is also universally manifest.

In what Manner awakened. Of the idea of power or cause, and of the manner in which the mind comes, in the first instance, to form that idea, I have already spoken, under the head of original conception. We see changes taking place in the external world. We observe these changes immediately and invariably preceded by certain antecedents. The idea of cause is thus suggested to the mind, and cause implies power of one thing over another to produce given effects. We find, also, our own volitions attended with corresponding effects upon objects external, and thus learn, still further, that we ourselves possess power over other objects. The idea thus awakened in the mind, there springs up, also, in connection with the idea, an activity of the sensibilities. The power which we find ourselves to have over objects about us affords us pleasure; what we enjoy we love, and what we love we desire; and so there is awakened in the mind a strong and growing desire for the possession of power.

Pleasure of exerting Power. - The pleasure which we derive from producing, in any instance, a manifest effect, and from the consciousness that we have in ourselves the power to produce like effects whenever we will, is one of the highest sources of enjoyment of which nature has made us capable. It is, to a great extent, the spring and secret of the constant activity of which the world is full. It shows itself in the sports of childhood, and in the graver pursuits of maturer years. The infant, when it finds that it can move and control its own little limbs, the boy learning the art of uch athletic sports as he perceives his fellows practise, the

man when he finds that he can control the action of his fel low-man, and bend the will of others to his own, are each, and perhaps equally, delighted at the acquisition of this new power; and the pleasure is generally in proportion to the novelty of the acquisition, and the apparent greatness of the effect produced.

Strength and Influence of this Principle.—The love of power is one of the strongest of the ruling principles of the human mind. It has its seat in the deepest foundations of our nature. I can do something; I can do what others do I can do more than they; such is the natural order and progression of our endeavors, and such also the measure and increase of our delight. What, but the love of power, leads to those competitions of strength with strength, which mark the athletic games and contests of all nations, civilized and savage? What, but the love of power, impels the hunter over the pathless mountains, and deserts, in quest of those savage denizens and lords of nature, whose strength is so far superior to his own? What, but the love of power, leads the warrior forth, at the head of conquering armies, to devastate and subdue new realms?

Seen also in other Pursuits. And in the peaceful pursuits of life, how largely does the same impulse mingle with the other, and perhaps more apparent, motives of human action? The man of science, as he watches the nightly courses of the stars, or resolves the stubborn compounds of nature into their simple and subtle elements, as he discovers new laws, and unlocks the secrets that have long baffled human inquiry, derives no small part of his gratification from the consciousness of that power which he thus exercises over the realm of matter subjected to his will. And when, in like manner, the orator, on whose words depend the lives of men, and the fate of nations, stands forth to accuse or defend, to arouse the slumbering passions, and inflame the patriotism, the courage, the resentment of his audience, or to soothe their anger, allay their prejudice, awaken their pity or their

fears, how does the consciousness of his power over the swaying, agitated multitude before him, mingle with the emotions that swell his bosom, and augment the fierce delight of victory?

Auxiliary to desire of Knowledge. The desire of power is accessory to, and in some cases, perhaps, the foundation of certain other principles of action. It is especially auxiliary to the desire of knowledge, inasmuch as every new acquisi tion of truth is an accession of power to the mind, and is, therefore, on that account, as well as for its own sake, desirable. As a general thing, the more we know, the more and the better we can do. Every mental acquisition becomes, in some sense, an instrument to aid us in further and larger acquisitions. We are enabled to call to our aid the very forces and elements of nature which our discoveries have, in a manner, subjected to our sway, and to conform our own conduct to those established laws which science reveals. The mind is thus stimulated, in all its investigations, and toilsome search for truth, by the assurance that every increase of knowledge is, in some sense, an increase, also, of power. Hence the aphorism so current, and generally attributed to Bacon, which affirms that knowledge is power.

Auxiliary also to love of Liberty. - The love of liberty, according to some writers, proceeds also, in part, at least, from the desire of power, the desire of being able to do whatever we like. Whatever deprives us of liberty trenches upon our power. In like manner, writers upon morals have noticed the fact that the pleasure of virtue is in a measure due to the same source. When evil habits predominate and acquire the mastery, we lose the power of self-control, the mind is subjected to the baser passions, and this loss of power is attended with the painful consciousness of degra dation. On the other hand, to the mind that is bent on maintaining its integrity, though it be by stern and determined conflict with the evil influences that surround it, and its own natural propensities to a course of sinful indulgence,

every fresh struggle with those adverse influences becomes a pledge of final success, and the hour of victory, when it comes at last, as come it will, is an hour of triumph and of joy.

SIV.-CERTAIN MODIFICATIONS OF THE DESIRE OF POWER;

DESIRE OF SUPERIORITY, AND OF POSSESSION.

AS, THE

General Statement. - There are certain desires to which the human mind is subject, and which seem to have a foun dation in nature, which, though frequently regarded as dis tinct principles of action, are more properly, perhaps, to be viewed as but modifications of the principle last considered. I refer to the desire of superiority, and the desire of possession; or, as they are more succinctly termed, ambition and avarice.

The Desire to excel, universal. The desire to excel is al. most universal among men. It shows itself in every condition of society, and under all varieties of character and pursuit. It animates the sports of childhood, and gives a zest to the sober duties and realities of life. It penetrates the camp, the court, the halls of legislation, and of justice; it enters alike into the peaceful rivalries of the school, the col lege, the learned professions, and into those more fearful contests for superiority which engage nations in hostile encounter on the field of strife and carnage. What have we, under all these manifestations, but the desire of superiority, and what is that but the desire of power in one of its most common forms?

Not peculiar to Man. - This is a principle not peculiar to human nature, but common to man with the brute. The lower animals have also their rivalries, their jealousies, their contests for superiority in swiftness, and in strength, and he is the acknowledged leader who proves himself superior in these respects to his fellows.

Not the same with Envy. - The desire to excel, or the principle of emulation, is not to be confounded with envy