that conclusion from those premises, and make it stay drawn. The savage
does order his life in the preposterous manner which you have described;
but he does it because he is a savage. He has not the wants of the
civilized man, and therefore he does not wait to supply them before he
seeks to gratify others. When man rises in the scale of civilization,
his whole nature rises. You can't mount a ladder piecemeal; your head
will go up first, unless you are an acrobat, and choose to go up feet
foremost; but even if you are Gabriel Ravel, your whole body must needs
ascend together. The savage is comfortable, not according to your
notions of comfort, but according to his own. Comfort is not positive,
but relative. If, with your present habits, you could be transported
back only one hundred years to the best house in London,--a house
provided with all that a princely revenue could then command,--you
would find it, with all its splendor, very uncomfortable in many
respects. The luxuries of one generation become the comforts of the
next, the necessaries of life to the next; and what is comfort for any
individual at any period depends on the manner in which he has been
brought up. So, too, the savage decorates himself after his own savage
tastes. His smoky wigwam or his filthy mud hut is no stronger evidence
of his barbarous condition than his party-colored face, or the hoop of
metal in his nose. Call this desire to enjoy the beauty of the world and
to be a part of it the lust of the eye, or whatever name you please, you
will find, that, with exceedingly rare exceptions, it is universal in
the race, and that its gratification, although it may have an indirectly
injurious effect on some individuals tends to harmonize and humanize
mankind, to lift them above debasing pleasures, and to foster the finer
social feelings by promoting the higher social enjoyments.

_Tomes._ Yes; it makes Mrs. A. snub Mrs. B. because the B.-bonnet is
within a hair's breadth's less danger of falling down her back, or