that having been tempted by the foulness of the ways to turn for a short space out of my direct path, I have encroached already on the second question; that, namely, which respects the ultimate causes and immediate occasions of the complaint.

The latter part of this problem I appear to myself to have solved fully and satisfactorily. To those who deem any further or deeper research superfluous, I must content myself with observing, that I have never heard it denied, that there is more than a sufficiency of food in existence. I have, at least, met with no proof, that there is, or has been any scarcity, either in the materials of all necessary comforts, or any lack of strength, skill and industry to prepare them. If we saw a man in health pining at a full table because there was not the savory meat there which he loved,' and had expected, the wanton delay or negligence of the messenger would be a compleat answer to our enquiries after the occasion of this sullenness or inappetence; but the cause of it we should be tempted to seek in the man's own undisciplined temper, or habits of self-indulgence. So far from agreeing therefore with those who find the causes in the occasions, I think the half of

the question already solved of very unequal importance with that which yet remains for solution.

The immediate occasions of the existing distress may be correctly given with no greater difficulty than would attend any other series of known historic facts; but toward the discovery of its true seat and sources, I can but offer a humble contribution. They appear to me, however, resolvable into the OVERBALANCE* OF THE COMMERCIAL SPIRIT IN CONSEQUENCE OF THE ABSENCE OR WEAKNESS OF THE COUNTER-WEIGHTS; this over

I entreat attention to the word, over-balance. My opinions would be greatly misinterpreted if I were supposed to think hostilely of the spirit of commerce to which I attribute the largest proportion of our actual freedom (i. e. as Englishmen, and not merely as Landowners) and at least as large a share of our virtues as of our vices. Still more anxiously would I guard against the suspicion of a design to inculpate any number or class of individuals. It is not in the power of a minister or of a cabinet to say to the current of national tendency, stay here! or flow there! The excess can oniy be remedied by the slow progress of intellect, the influences of religion, and irresistible events guided by Providence. In the points even, which I have presumed to blame, by the word Government I intend all the directors of political power, that is, the great estates of the Realm, temporal and spiritual, and not only the Parliament, but all the elements of Parliament.

balance considered as displaying itself, 1. In the COMMERCIAL WORLD itself: 2. In the Agricultural: 3. In the Government: and, 4. In the combined Influence of all three on the more numerous and labouring Classes.

Of the natural counter-forces to the impetus of trade the first, that presents itself to my mind, is the ancient feeling of rank and ancestry, compared with our present selfcomplacent triumph over these supposed prejudices. Not that titles and the rights of precedence are pursued by us with less eagerness than by our Forefathers. The contrary is the case; and for this very cause, because they inspire less reverence. In the old times they were valued by the possessors and revered by the people as distinctions of Nature, which the crown itself could only ornament, but not give. Like the stars in Heaven, their influence was wider and more general, because for the mass of mankind there was no hope of reaching, and therefore no desire to appropriate, them. That many evils as well as advantages accompanied this state of things I am well aware: and likewise that many of the latter have become incompatible with far more important blessings. It would therefore be sickly affectation to suspend the thankfulness

due for our immunity from the one in an idle regret for the loss of the other. But however true this may be, and whether the good or the evil preponderated, still it acted as a counterpoise to the grosser superstition for wealth. Of the efficiency of this counterinfluence we can offer negative proof only: and for this we need only look back on the deplorable state of Holland in respect of patriotism and public spirit at and before the commencement of the French revolution.

The limits and proportions of this address allow little more than a bare reference to this point. The same restraint I must impose on myself in the following. For under this head I include the general neglect of all the austerer studies; the long and ominous eclipse of Philosophy; the usurpation of that venerable name by physical and psychological Empiricism; and the non-existence of a learned and philosophic Public, which is perhaps the only innoxious form of an im perium in imperio, but at the same time the only form which is not directly or indirectly encouraged. So great a risk do I incur of malignant interpretation, and the assertion itself is so likely to appear paradoxical even to men of candid minds, that I

should have passed over this point, most important as I know it to be; but that it will be found stated more at large, with all its proofs, in a work on the point of publication.

The fact is simply this.

shall I entitle them?

We have—Lovers, Or must I not rather

hazard the introduction of their own phrases, and say, Amateurs or Dillettanti, as Musicians, Botanists, Florists, Mineralogists, and Antiquarians. Nor is it denied that these are ingenuous pursuits, and such as become men of rank and fortune. Neither in these or in any other points do I complain of any excess in the pursuits themselves; but of that which arises from the deficiency of the counterpoise. The effect is the same. Every work, which can be made use of either to immediate profit or immediate pleasure, every work which falls in with the desire of acquiring wealth suddenly, or which can gratify the senses, or pamper the still more degrading appetite for scandal and personal defamation, is sure of an appropriate circulation. But neither Philosophy or Theology in the strictest sense of the words, can be said to have even a public existence among us. I feel assured, that if Plato himself were to return and renew his sublime lucubrations in