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 conduct is. Or, once more, when M. Littré (and we hope to make our peace with the Comtists by quoting an author of theirs in preference to those authors whom all the British public is now reading and quoting),—when M. Littré, in a most ingenious essay on the origin of morals, traces up, better, perhaps, than anyone else, all our impulses into two elementary instincts, the instinct of self-preservation and the reproductive instinct,—then we take his theory and we say, that all the impulses which can be conceived as derivable from the instinct of self-preservation in us and from the reproductive instinct, these terms being applied in their ordinary sense, are the matter of conduct. It is evident this includes, to say no more, every impulse relating to temper, every impulse relating to sensuality; and we all know how much that is.

How we deal with these impulses is the matter of conduct,—how we obey, regulate, or restrain them; that, and nothing else. Not whether M. Littré's theory is true or false; for whether it be true or false, there the impulses confessedly now are, and the business of conduct is to deal with them. But it is evident, if conduct deals with these, both how important a thing conduct is, and how simple a thing. Important, because it covers so large a portion of human life, and the portion common to all sorts of people; simple, because, though there needs perpetual admonition to form conduct, the admonition is needed not to determine what we ought to do, but to make us do it.

And as to this simplicity, all moralists are agreed. 'Let any plain honest man,' says Bishop Butler, 'before he engages in any course of action' (he means action of the very kind we call conduct) 'ask himself: Is this I am going about right or is it wrong? is it good or is it evil? I do not in the least doubt but that this question would be answered agreeably to truth and virtue by almost any fair man in almost any