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which he shares with his whole race. Napoleon had no element of character which others do not possess. It was his misery and guilt that he was usurped and absorbed by one passion; that his whole mind shot up into one growth; that his singular strength of thought and will, which, if consecrated to virtue, would have enrolled him among the benefactors of mankind, was enslaved by one lust. He is not to be gazed on as a miracle. He was a manifestation of our own nature. He teaches on a large scale what thousands teach on a narrow one. He shows us the greatness of the ruin which is wrought, when the order of the mind is subverted, conscience dethroned, and a strong passion left without restraint to turn every inward and outward resource to the accomplishment of a selfish purpose.

The influence of the love of power on human affairs is so constant, unbounded, and tremendous, that we think this principle of our nature worthy of distinct consideration, and shall devote to it a few pages, as a fit sequel to our notice of Bonaparte.

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The passion for power is one of the most universal ; nor is it to be regarded as a crime in all its forms. Sweeping censures on a natural sentiment cast blame on the Creator. This principle shows itself in the very dawn of our existence. The child never exults and rejoices more, than when it becomes conscious of power by overcoming difficulties, or compassing new ends. All our desires and appetites lend aid and energy to this passion, for all find increase of gratification, in proportion to the growth of our strength and influence. We ought to add, that this principle is fed from nobler Power is a chief element of all the command


ing qualities of our nature. It enters into all the higher virtues; such as magnanimity, fortitude, constancy. It enters into intellectual eminence. It is power of thought and utterance which immortalizes the products of genius. Is it strange that an attribute, through which all our passions reach their objects, and which characterizes whatever is great or admirable in man, should awaken intense desire, and be sought as one of the chief goods of life?

This principle, we have said, is not in all its forms a crime. There are indeed various kinds of power, which it is our duty to covet, accumulate, and hold fast. First, there is inward power, the most precious of all possessions; power over ourselves; power to withstand trial, to bear suffering, to front danger; power over pleasure and pain; power to follow our convictions, however resisted by menace or scorn; the power of calm reliance in seasons of darkness and storms. Again, there is a power over outward things; the power by which the mind triumphs over matter, presses into its service the subtilest and strongest elements, makes the winds, fire, and steam its ministers, rears the city, opens a path through the ocean, and makes the wilderness blossom as the rose. These forms of power, especially the first, are glorious distinctions of our race, nor can we prize them too highly.

There is another power, which is our principal concern in the present discussion. We mean power over our fellow-creatures. It is this which ambition chiefly covets, and which has instigated to more crime, and spread more misery, than any other cause. We are not however to condemn even this universally. There is a truly noble sway of man over man; one, which it

is our honor to seek and exert; which is earned by well-doing; which is a chief recompense of virtue. We refer to the quickening influence of a good and great mind over other minds, by which it brings them into sympathy with itself. Far from condemning this, we are anxious to hold it forth as the purest glory which virtuous ambition can propose. The power of awakening, enlightening, elevating our fellow-creatures may, with peculiar fitness, be called divine; for there is no agency of God so beneficent and sublime as that which he exerts on rational natures, and by which he assimilates them to himself. This sway over other souls is the surest test of greatness. We admire, indeed, the energy which subdues the material creation, or developes the physicial resources of a state. But it is a nobler might which calls forth the intellectual and moral resources of a people, which communicates new impulses to society, throws into circulation new and stirring thoughts, gives the mind a new consciousness of its faculties, and rouses and fortifies the will to an unconquerable purpose of well-doing. This spiritual power is worth all other. To improve man's outward condition is a secondary agency, and is chiefly important as it gives the means of inward growth. The most glorious minister of God on earth is he, who speaks with a life-giving energy to other minds, breathing into them the love of truth and virtue, strengthening them to suffer in a good cause, and lifting them above the senses and the world.

We know not a more exhilarating thought, than that this power is given to men; that we can not only change the face of the outward world, and by virtuous discipline improve ourselves, but that we may become

springs of life and light to our fellow-beings. We are thus admitted to a fellowship with Jesus Christ, whose highest end was, that he might act with a new and celestial energy on the human mind. We rejoice to think, that he did not come to monopolize this divine sway, to enjoy a solitary grandeur, but to receive others, even all who should obey his religion, into the partnership of this honor and happiness. Every Christian, in proportion to his progress, acquires a measure of this divine agency. In the humblest conditions, a power goes forth from a devout and disinterested spirit, calling forth silently moral and religious sentiment, perhaps in a child, or some other friend, and teaching, without the aid of words, the loveliness and peace of sincere and single-hearted virtue. In the more enlightened classes, individuals now and then rise up, who, through a singular force and elevation of soul, obtain a sway over men's minds to which no limit can be prescribed. They speak with a voice which is heard by distant nations, and which goes down to future ages. Their names are repeated with veneration by millions; and millions read in their lives and writings a quickening testimony to the greatness of the mind, to its moral strength, to the reality of disinterested virtue. These are the true sovereigns of the earth. They share in the royalty of Jesus Christ. They have a greatness which will be more and more felt. The time is coming, its signs are visible, when this long mistaken attribute of greatness will be seen to belong eminently, if not exclusively, to those, who, by their characters, deeds, sufferings, writings, leave imperishable and ennobling traces of themselves on the human mind. Among these legitimate sovereigns of

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the world, will be ranked the philosopher, who penetrates the secrets of the universe, and of the soul; who opens new fields to the intellect; who gives it a new consciousness of its own powers, rights, and divine original; who spreads enlarged and liberal habits of thought; and who helps men to understand, that an ever-growing knowledge is the patrimony destined for them by the "Father of their spirits." Among them will be ranked the statesman, who, escaping a vulgar policy, rises to the discovery of the true interest of a state; who seeks without fear or favor the common good; who understands that a nation's mind is more valuable than its soil; who inspirits a people's enterprise, without making them the slaves of wealth; who is mainly anxious to originate or give stability to institutions by which society may be carried forward; who confides with a sublime constancy in justice and virtue, as the only foundation of a wise policy and of public prosperity; and, above all, who has so drunk into the spirit of Christ and of God, as never to forget, that his particular country is a member of the great human family, bound to all nations, by a common nature, by a common interest, and by indissoluble laws of equity and charity. Among these will be ranked, perhaps on the highest throne, the moral and religious Reformer, who truly merits that name; who rises above his times; who is moved by a holy impulse to assail vicious establishments, sustained by fierce passions and inveterate prejudices; who rescues great truths from the corruptions of ages; who, joining calm and deep thought to profound feeling, secures to religion at once enlightened and earnest conviction; who unfolds to men higher forms of virtue than they have yet attained or conceived;

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