"Well, then, observe how the progress of society cheats the grave! In great cities, where the effect of civilization must be the most visible, the diminution of mortality in a corresponding ratio with the increase of civilization is most remarkable. In Berlin, from the year 1747 to 1755, the annual mortality was as one to twenty-eight; but from 1816 to 1822, it was as one to thirty-four! You ask what England has gained by her progress in the arts? I will answer you by her bills of mortality. In London, Birmingham, and Liverpool, deaths have decreased in less than a century from one to twenty, to one to forty (precisely one-half!). Again, whenever a community--nay, a single city, decreases in civilization, and in its concomitants, activity and commerce, its mortality instantly increases. But if civilization be favourable to the prolongation of life, must it not be favourable to all that blesses life,--to bodily health, to mental cheerfulness, to the capacities for enjoyment? And how much more grand, how much more sublime, becomes the prospect of gain, if we reflect that, to each life thus called forth, there is a soul, a destiny beyond the grave, multiplied immortalities! What an apology for the continued progress of States! But you say that, however we advance, we continue impatient and dissatisfied: can you really suppose that, because man in every state is discontented with his lot, there is no difference in the _degree_ and _quality_ of his discontent, no distinction between pining for bread and longing for the moon? Desire is implanted within us, as the very principle of existence; the physical desire fills the world, and the moral desire improves it. Where there is desire, there must be discontent: if we are satisfied with all things, desire is extinct. But a certain degree of discontent is not incompatible with happiness, nay, it has happiness of its own; what happiness like hope,--what is hope but desire? The European serf, whose seigneur could command his life, or insist as a right on the chastity of his daughter, desires to better his condition. God has compassion on his state; Providence calls into action the ambition of leaders, the contests of faction, the movement of men's aims and passions: a change passes through society and legislation, and the serf becomes free! He desires still, but what? No longer personal security, no longer the privileges of life and health; but higher wages, greater comforts, easier justice for diminished wrongs. Is there no difference in the quality of that desire? Was one a greater torment than the other is? Rise a scale higher: a new class is created--the Middle Class,--the express creature of Civilization. Behold the burgher and the citizen, and still struggling, still contending, still desiring, and therefore still discontented. But the discontent does not prey upon the springs of life: it is the discontent of _hope_, not _despair_; it calls forth faculties,