feel the withholding of an advantage from even one person, because of a circumstance which they all have in common with him, an affront to all. If we prevent the leading men of a community from standing forth to the world as its chiefs and representatives in the general councils of mankind, we owe it both to their legitimate ambition and to the just pride of the community to give them in return an equal chance of occupying the same prominent position in a nation of greater power and importance. Were the whole service of the British crown opened to the natives of the Ionian Islands, we should hear no more of the desire for union with Greece. Such a union is not desirable for the people, to whom it would be a step backward in civilization; but it is no wonder if Corfu, which has given a minister of European reputation to the Russian Empire, and a president to Greece itself before the arrival of the Bavarians, should feel it a grievance that its people are not admissable to the highest posts in some government or other. Thus far of the dependencies whose population is in a sufficiently advanced state to be fitted for representative government; but there are others which have not attained that state, and which, if held at all, must be governed by the dominant country, or by persons delegated for that purpose by it. This mode of government is as legitimate as any other, if it is the one which in the existing state of civilization of the subject people most facilitates their transition to a higher stage of improvement. There are, as we have already seen, conditions of society in which a vigorous despotism is in itself the best mode of government for training the people in what is specifically wanting to render them capable of a higher civilization. There are others, in which the mere fact of despotism has indeed no beneficial effect, the lessons which it teaches having already been only too completely learned, but in which, there being no spring of spontaneous improvement in the people themselves, their almost only hope of making any steps in advance depends on the chances of a good despot. Under a native despotism, a good despot is a rare and transitory accident; but when the dominion they are under is that of a more civilized people, that people ought to be able to supply it constantly. The ruling country ought to be able to do for its subjects all that could be done by a succession of absolute monarchs, guaranteed by irresistible force against the precariousness of tenure attendant on barbarous despotisms, and qualified by their genius to anticipate all that experience has taught to the more advanced nation. Such is the ideal rule of a free people over a barbarous or semi-barbarous one. We need not expect to see that ideal realized; but, unless some approach to it is, the rulers are guilty of a dereliction of the highest moral trust which can devolve upon a nation; and if they do not even aim at it, they are selfish usurpers,