of being something which society wants to eat, and which cannot defend itself. This is ample. Who shall limit the right of society except society itself? And what consideration for the individual is tolerable unless society be the gainer thereby?" Erewhon, pp. 85, 86, and 100, 101. These sentiments considered, the reader will not be surprised to learn that our author, after a preparatory college training in the main doctrines of Self-interest--to wit, Evasion and Inconsistency--ends happily and usefully for himself by the successful abduction of his host's daughter--and by advertising a propaganda of certain European manners and observances unknown in Erewhon, to be carried out by kidnapping its healthy inhabitants and training them properly on our sugar plantations. What genuine disciple of Utilitarianism can conceive a brighter moral triumph than the union of private self-interest with the interested aims of a great sugar-growing people? Matter-of-fact Baconians may argue that Utility substitutes a misplaced and one-sided "why" for the "what" required by Moralists,--but our traveller's answer is plain--he argues on _data_;--given the premises--his is the inevitable conclusion. The defence of the former will be an interest to plenty of people--philosophic and unphilosophic. Leave the data to them; or if necessary make a further appeal to the religious aims of society. In Erewhon the great feminine Divinity Ydgrun is supreme; she is sovereign amongst ourselves also;--only we twist her name and call the Goddess "Grundy." [64] Preface to the Philosophical Works. pp. 56, 57. [65] Works. Vol. i. p. 167. [66] De Augmentis. iii. 5. init. [67] Dr. Whewell rises into poetry--yet is not more poetical than the philosopher on whom he thus comments. "If he" (Bacon) "had had occasion to develop his simile, full of latent meaning as his similes so often are, he would probably have said, that to these final causes barrenness was no reproach, seeing they ought to be, not the mothers but the daughters of our natural sciences; and that they were barren, not by imperfection of their nature, but in order that they might be kept pure and undefiled, and so fit ministers in the temple of God."--_Bridgewater Treatise._ B. III. Ch. vii. sub. fin. [68] It is a pleasure to confirm this paragraph by a definition of Design taken from a writer who must be frequently quoted in these pages, because his philosophy is of unusually wide scope, and embraces the mixed sciences employed by a natural theologian:--"We direct our thoughts to an action which we are about to perform; we _intend_ to do it: we make it our _aim_: we place it before us, and act with _purpose_ (_propositum_): we _design_ it, or mark it out beforehand (_designo_)."--_Whewell's Elements of Morality_, Book I., Chap. i., p. 7. [69] The Soul, p. 35. [70] _Right and Wrong_, p. 31.