if he could not help following it; an excitement rushes on
him, and he yields to it without a struggle; he acts according to the
moment, without regard to consequences; he is energetic or slothful,
tempestuous or calm, as the winds blow or the sun shines. He is one
being to-day, another to-morrow, as if he were simply the sport of
influences or circumstances. If he is raised somewhat above this extreme
state of barbarism, just one idea or feeling occupies the narrow range
of his thoughts, to the exclusion of others.

Moreover, brutes differ from men in this; that they cannot invent,
cannot progress. They remain in the use of those faculties and methods,
which nature gave them at their birth. They are endowed by the law of
their being with certain weapons of defence, and they do not improve on
them. They have food, raiment, and dwelling, ready at their command.
They need no arrow or noose to catch their prey, nor kitchen to dress
it; no garment to wrap round them, nor roof to shelter them. Their
claws, their teeth, their viscera, are their butcher and their cook; and
their fur is their wardrobe. The cave or the jungle is their home; or if
it is their nature to exercise some architectural craft, they have not
to learn it. But man comes into the world with the capabilities, rather
than the means and appliances, of life. He begins with a small capital,
but one which admits of indefinite improvement. He is, in his very idea,
a creature of progress. He starts, the inferior of the brute animals,
but he surpasses them in the long run; he subjects them to himself, and
he goes forward on a career, which at least hitherto has not found its
limit.

Even the savage of course in some measure exemplifies this law of human
nature, and is lord of the brutes; and what he is and man is generally,
compared with the inferior animals, such is man civilized compared with
the barbarian. Civilization is that state to which man's nature points
and tends; it is the systematic use, improvement, and combination of
those faculties which are his characteristic; and, viewed in its idea,
it is the perfection, the happiness of our mortal state. It is the
development of art out of nature, and of self-government out of passion,
and of certainty out of opinion, and of faith out of reason. It is the
due disposition of the various powers of the soul, each in its place,
the subordination or subjection of the inferior, and the union of all
into one whole. Ai