The most superficial observer must be struck with the prodigious advancement of the human intellect, when he compares the opposite extremes of society. The savage, when his mind is roused from a state of apathy, passes into one of strong emotion; for he is capable of intense feelings, but not of profound and comprehensive thought. He knows but few facts; and they have not that variety and complexity which distinguish the knowledge of the civilized man. All that he sees and hears, is heard and seen by the men of civilization; but to this the latter is always adding the perception of new and intricate relations, of which the former is incapable. Thus, compare the knowledge of the relations of numbers possessed by one who barely knows how many fives there are in twenty, with that of him who can mark out the paths of the planets, calculate their mutual attractions, and predict a distant eclipse to a minute; or the few and simple rules of justice among a tribe of savages, to the intricate and multifarious codes of civilized society; nay, extend the comparison to any other department of human knowledge, and there will be found the same difference between the two, as exists between the wigwam of mud or bark, without a door, window or chimney, and the solid and spacious hall in which we are assembled. Nor is this all; for as the reason, in common with every other faculty, is strengthened by exercise, the severer and more incessant exercise to which it is subjected by the multiplication of new relations, is constantly increasing the authority of reason, and weakening the dominion of the passions and prejudices. The mind therefore becomes, with the progress of civilization, more capable of perceiving relations--more imbued with a knowledge of these relations--more comprehensive--more capable of making remote deductions. It perceives more truths that are complex and difficult--and has more capacity to detect illusion and error. We thus see human reason gradually extending its empire, successfully assailing former prejudice, and fashioning human institutions to purposes of utility. We see men more and more inclined to value every object only in proportion as it conduces to the happiness of the greater number; and to consider nothing as permanently connected with that happiness, but what gives gratification to the senses without debasing them; to the intellect without misleading it; and to the passions when fulfilling their legitimate objects. It is thus we see each succeeding generation regarding with indifference, and even with contemptuous ridicule, what commanded the veneration of a former age.