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This gentleman, therefore, there is reason to affirm, was one who, like the Hebrew governor, knew how to keep his hands clean, and who never in his life happened to be run suddenly against by hurrying house-painter, or sweep; in a word, one whose very good luck it was to be a very good man.

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Aye, now, I begin to understand; ten to one you mean my worthy friend, who, in pure goodness of heart, makes people's fortunes for them¡ªtheir everlasting fortunes, as the phrase goes¡ªonly charging his one small commission of confidence. Aye, aye; before intrusting funds with my friend, you want to know about him. Very proper¡ªand, I am glad to assure you, you need have no hesitation; none, none, just none in the world; bona fide, none. Turned me in a trice a hundred dollars the other day into as many eagles.

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It is dedicated What is said, however, by myself or by others, matters little. The important thing, the thing that lies before me, the thing that I have to do, if the brief remainder of my days is not to be maimed, marred, and incomplete, is to absorb into my nature all that has been done to me, to make it part of me, to accept it without complaint, fear, or reluctance. The supreme vice is shallowness. Whatever is realised is right.As we sauntered along the people we met saluted us pleasantly, and invited us into their houses; and in this way we made a good many brief morning calls. But the hour could not have been the fashionable one in Partoowye, since the ladies were invariably in dishabille. But they always gave us a cordial reception, and were particularly polite to the doctor; caressing him, and amorously hanging about his neck; wonderfully taken up, in short, with a gay handkerchief he wore there. Arfretee had that morning bestowed it upon the pious youth.But there is this basis of powerful natural sentiment; and this it is which, when once the general happiness is recognized as the ethical standard, will constitute the strength of the utilitarian morality. This firm foundation is that of the social feelings of mankind; the desire to be in unity with our fellow creatures, which is already a powerful principle in human nature, and happily one of those which tend to become stronger, even without express inculcation, from the influences of advancing civilization. The social state is at once so natural, so necessary, and so habitual to man, that, except in some unusual circumstances or by an effort of voluntary abstraction, he never conceives himself otherwise than as a member of a body; and this association is riveted more and more, as mankind are further removed from the state of savage independence. Any condition, therefore, which is essential to a state of society, becomes more and more an inseparable part of every person's conception of the state of things which he is born into, and which is the destiny of a human being. Now, society between human beings, except in the relation of master and slave, is manifestly impossible on any other footing than that the interests of all are to be consulted. Society between equals can only exist on the understanding that the interests of all are to be regarded equally. And since in all states of civilization, every person, except an absolute monarch, has equals, every one is obliged to live on these terms with somebody; and in every age some advance is made towards a state in which it will be impossible to live permanently on other terms with anybody. In this way people grow up unable to conceive as possible to them a state of total disregard of other people's interests. They are under a necessity of conceiving themselves as at least abstaining from all the grosser injuries, and (if only for their own protection.) living in a state of constant protest against them. They are also familiar with the fact of co-operating with others, and proposing to themselves a collective, not an individual, interest, as the aim (at least for the time being) of their actions. So long as they are co-operating, their ends are identified with those of others; there is at least a temporary feeling that the interests of others are their own interests. Not only does all strengthening of social ties, and all healthy growth of society, give to each individual a stronger personal interest in practically consulting the welfare of others; it also leads him to identify his feelings more and more with their good, or at least with an ever greater degree of practical consideration for it. He comes, as though instinctively, to be conscious of himself as a being who of course pays regard to others. The good of others becomes to him a thing naturally and necessarily to be attended to, like any of the physical conditions of our existence. Now, whatever amount of this feeling a person has, he is urged by the strongest motives both of interest and of sympathy to demonstrate it, and to the utmost of his power encourage it in others; and even if he has none of it himself, he is as greatly interested as any one else that others should have it. Consequently, the smallest germs of the feeling are laid hold of and nourished by the contagion of sympathy and the influences of education; and a complete web of corroborative association is woven round it, by the powerful agency of the external sanctions. This mode of conceiving ourselves and human life, as civilization goes on, is felt to be more and more natural. Every step in political improvement renders it more so, by removing the sources of opposition of interest, and levelling those inequalities of legal privilege between individuals or classes, owing to which there are large portions of mankind whose happiness it is still practicable to disregard. In an improving state of the human mind, the influences are constantly on the increase, which tend to generate in each individual a feeling of unity with all the rest; which feeling, if perfect, would make him never think of, or desire, any beneficial condition for himself, in the benefits of which they are not included. If we now suppose this feeling of unity to be taught as a religion, and the whole force of education, of institutions, and of opinion, directed, as it once was in the case of religion, to make every person grow up from infancy surrounded on all sides both by the profession and by the practice of it, I think that no one, who can realize this conception, will feel any misgiving about the sufficiency of the ultimate sanction for the Happiness morality. To any ethical student who finds the realization difficult, I recommend, as a means of facilitating it, the second of M. Comte's two principal works, the Syst¨¨me de Politique Positive. I entertain the strongest objections to the system of politics and morals set forth in that treatise; but I think it has superabundantly shown the possibility of giving to the service of humanity, even without the aid of belief in a Providence, both the physical power and the social efficacy of a religion; making it take hold of human life, and colour all thought, feeling, and action, in a manner of which the greatest ascendency ever exercised by any religion may be but a type and foretaste; and of which the danger is, not that it should be insufficient, but that it should be so excessive as to interfere unduly with human freedom and individuality.

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'But what the chief now seemed, did not wholly blind them to what the chief had been; so that, though in no small degree influenced by his change of bearing, they still distrusted him enough to covenant with him, [231] among other articles on their side, that though friendly visits should be exchanged between the wigwams and the cabins, yet the five cousins should never, on any account, be expected to enter the chief's lodge together. The intention was, though they reserved it, that if ever, under the guise of amity, the chief should mean them mischief, and effect it, it should be but partially; so that some of the five might survive, not only for their families' sake, but also for retribution's. Nevertheless, Mocmohoc did, upon a time, with such fine art and pleasing carriage win their confidence, that he brought them all together to a feast of bear's meat, and there, by stratagem, ended them. Years after, over their calcined bones and those of all their families, the chief, reproached for his treachery by a proud hunter whom he had made captive, jeered out,

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There now, you see, I was not wholly mistaken. That brain fever accounts for it all.

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And my thoughts would revert to Virginia and Carolina; and also to the historical fact, that the African slave-trade once constituted the principal commerce of Liverpool; and that the prosperity of the town was once supposed to have been indissolubly linked to its prosecution. And I remembered that my father had often spoken to gentlemen visiting our house in New York, of the unhappiness that the discussion of the abolition of this trade had occasioned in Liverpool; that the struggle between sordid interest and humanity had made sad havoc at the fire-sides of the merchants; estranged sons from sires; and even separated husband from wife. And my thoughts reverted to my father's friend, the good and great Roscoe, the intrepid enemy of the trade; who in every way exerted his fine talents toward its suppression; writing a poem (£¬Pierre! a letter for thee¡ªdost thou hear? a letter,¡ªmay I come in?¡£With some exceptions, the general appearance of the natives of Partoowye was far better than that of the inhabitants of Papeetee: a circumstance only to be imputed to their restricted intercourse with foreigners.¡£

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On going forward, we found them ten times more tumultuous than ever. After again restoring some degree of tranquillity, we once more urged our plan of quietly refusing duty, and awaiting the result. At first, few would hear of it; but in the end, a good number were convinced by our representations. Others held out. Nor were those who thought with us in all things to be controlled.£¬Hitherto, credulous good-nature had been too ready to furnish excuses for reasonable fears. Why was the Spaniard, so superfluously punctilious at times, now heedless of common propriety in not accompanying to the side his departing guest? Did indisposition forbid? [pg 230] Indisposition had not forbidden more irksome exertion that day. His last equivocal demeanor recurred. He had risen to his feet, grasped his guest's hand, motioned toward his hat; then, in an instant, all was eclipsed in sinister muteness and gloom. Did this imply one brief, repentant relenting at the final moment, from some iniquitous plot, followed by remorseless return to it? His last glance seemed to express a calamitous, yet acquiescent farewell to Captain Delano forever. Why decline the invitation to visit the sealer that evening? Or was the Spaniard less hardened than the Jew, who refrained not from supping at the board of him whom the same night he meant to betray? What imported all those day-long enigmas and contradictions, except they were intended to mystify, preliminary to some stealthy blow? Atufal, the pretended rebel, but punctual shadow, that moment lurked by the threshold without. He seemed a sentry, and more. Who, by his own confession, had stationed him there? Was the negro now lying in wait?¡£In respect of the woodland colonnade supporting its galleries, I called this chapel the Church of the Cocoa-nuts.¡£

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¡®Good heavens! child, where have you been?¡¯ said Mr. Otis, rather angrily, thinking that she had been playing some foolish trick on them. ¡®Cecil and I have been riding all over the country looking for you, and your mother has been frightened to death. You must never play these practical jokes any more.¡¯£¬That darkesome glen they enter, where they find¡£And the little page opened his big blue eyes in wonder, and said smiling to him, ¡®My lord, I see thy robe and thy sceptre, but where is thy crown?¡¯¡£

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It may not be superfluous to notice a few more of the common misapprehensions of utilitarian ethics, even those which are so obvious and gross that it might appear impossible for any person of candour and intelligence to fall into them: since persons, even of considerable mental endowments, often give themselves so little trouble to understand the bearings of any opinion against which they entertain a prejudice, and men are in general so little conscious of this voluntary ignorance as a defect, that the vulgarest misunderstandings of ethical doctrines are continually met with in the deliberate writings of persons of the greatest pretensions both to high principle and to philosophy. We not uncommonly hear the doctrine of utility inveighed against as a godless doctrine. If it be necessary to say anything at all against so mere an assumption, we may say that the question depends upon what idea we have formed of the moral character of the Deity. If it be a true belief that God desires, above all things, the happiness of his creatures, and that this was his purpose in their creation, utility is not only not a godless doctrine, but more profoundly religious than any other. If it be meant that utilitarianism does not recognise the revealed will of God as the supreme law of morals, I answer, that an utilitarian who believes in the perfect goodness and wisdom of God, necessarily believes that whatever God has thought fit to reveal on the subject of morals, must fulfil the requirements of utility in a supreme degree. But others besides utilitarians have been of opinion that the Christian revelation was intended, and is fitted, to inform the hearts and minds of mankind with a spirit which should enable them to find for themselves what is right, and incline them to do it when found, rather than to tell them, except in a very general way, what it is: and that we need a doctrine of ethics, carefully followed out, to interpret to us the will of God. Whether this opinion is correct or not, it is superfluous here to discuss; since whatever aid religion, either natural or revealed, can afford to ethical investigation, is as open to the utilitarian moralist as to any other. He can use it as the testimony of God to the usefulness or hurtfulness of any given course of action, by as good a right as others can use it for the indication of a transcendental law, having no connexion with usefulness or with happiness.£¬After leaving the latitude of the Cape, we had several storms of snow; one night a considerable quantity laid upon the decks, and some of the sailors enjoyed the juvenile diversion of snow-balling. Woe unto the ¡£Nor are the letters of Aphroditean devotees more charged with headlong vows and protestations, more cross-written and crammed with discursive sentimentalities, more undeviating in their semi-weekliness, or dayliness, as the case may be, than are the love-friendship missives of boys. Among those bundles of papers which Pierre, in an ill hour, so frantically destroyed in the chamber of the inn, were two large packages of letters, densely written, and in many cases inscribed crosswise throughout with red ink upon black; so that the love in those letters was two layers deep, and one pen and one pigment were insufficient to paint it. The first package contained the letters of Glen to Pierre, the other those of Pierre to Glen, which, just prior to Glen's departure for Europe, Pierre had obtained from him, in order to re-read them in his absence, and so fortify himself the more in his affection, by reviving reference to the young, ardent hours of its earliest manifestations.¡£

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