requires a power; whence is this power to come? It is in the earlier stage of government that despotism assumes its most intense forms. The more passionate, and lawless, and cruel the people, the more completely do they submit to a passionate, lawless, and cruel prince; the more ungovernable their nature, the more slavish are they in their submission to government; the stronger the element to be governed, the stronger must be the government.
The primitive man, whoever or whatever that may be, lives in harmony with Nature; that is, he lives as other animals live, drawing his supplies immediately from the general storehouse of Nature. His food he plucks from a sheltering tree, or draws from a sparkling stream, or captures from a prolific forest. The remnants of his capture, unfit for food, supply his other wants; with the skin he clothes himself, and with the bones makes implements and points his weapons. In this there are no antagonisms, no opposing principles of good and evil; animals are killed not with a view of extermination, but through necessity, as animals kill animals in order to supply actual wants. But no sooner does the leaven of progress begin to work than war is declared between man and Nature. To make room for denser populations and increasing comforts, forests must be hewn down, their primeval inhabitants extirpated or domesticated, and the soil laid under more direct contribution. Union and coöperation spring up for purposes of protection and aggression, for the accomplishment of purposes beyond the capacity of the individual. Gradually manufactures and commerce increase; the products of one body of laborers are exchanged for the products of another, and thus the aggregate comforts produced are doubled to each. Absolute power is taken from the hands of the many and placed in the hands of one, who becomes the representative power of all. Men are no longer dependent upon the chase for a daily supply of food; even agriculture no longer is a necessity which each must follow for himself, for the intellectual products of one person or people may be exchanged for the agricultural products of another. With these changes of occupation new institutions spring up, new ideas originate, and new habits are formed. Human life ceases to be a purely material existence; another element finds exercise, the other part of man is permitted to grow. The energies of society now assume a different shape; hitherto the daily struggle was for daily necessities, now the accumulation of wealth constitutes the chief incentive to labor. Wealth becomes a power and absorbs all other powers. The possessor of unlimited wealth commands the products of every other man's labor.
But, in time, and to a certain extent, a class arises already possessed of wealth sufficient to satisfy even the demands of avarice, and something still bettor, some greater good is yet sought for. Money-getting gives way before intellectual cravings. The self-denials and labor necessary to the acquisition of wealth are abandoned for the en-
