of mankind are evolved much more from our selfish than what are termed our virtuous acts." No wonder that devil-worship obtains, in certain parts, when to his demon the savage finds himself indebted for skill not only to overthrow subordinate deities, but to cure diseases, to will an enemy to death, to minister to the welfare of departed friends, as well as to add materially to his earthly store of comforts. The world, such as it is, man finds himself destined for a time to inhabit. Within him and around him the involuntary occupant perceives two agencies at work; agencies apparently oppugnant, yet both tending to one end—improvement; and Night or Day, Love or Crime, leads all souls to the Good, as Emerson sings. The principle of evil acts as a perpetual stimulant, the principle of good as a reward of merit. United in their operation, there is a constant tendency toward a better condition, a higher state; apart, the result would be inaction. For, civilization being a progression and not a fixed condition, without incentives, that is without something to escape from and something to escape to, there could be no transition, and hence no civilization.
Had man been placed in the world perfected and sinless, obviously there would be no such thing as progress. The absence of evil implies perfect good, and perfect good perfect happiness. Were man sinless and yet capable of increasing knowledge, the incentive would be wanting, for, if perfectly happy, why should he struggle to become happier? The advent of civilization is in the appearance of a want, and the first act of civilization springs from the attempt to supply the want. The man or nation that wants nothing remains inactive, and hence does not advance; so that it is not in what we have but in what we have not that civilization consists. These wants are forced upon us, implanted within us, inseparable from our being; they increase with an increasing supply, grow hungry from what they feed on; in quick succession, aspirations,
