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 higher than the thirst for knowledge, as that noble passion is higher than the lust for power or the greed of gold.

In its calculations the science of wealth takes little note of, nay, it often carefully excludes, the potent force of sympathy, and of those passions which lead men to toil, to struggle, even to die for the good of others. And yet it is these higher passions, these nobler impulses, that urge most strenuously to its study. The promise of political economy is not so much what it may do for you, as what it may enable you to do for others.

I trust you have felt the promptings of that highest of ambitions—the desire to be useful in your day and generation; the hope that in something, even though little, those who come after may be wiser, better, and happier that you have lived. Or, if you have never felt this, I trust the feeling is only latent, ready to spring forth when you see the need.

Gentlemen, if you but look, you will see the need! You are of the favored few, for the fact that you are here, students in a university of this character, bespeaks for you the happy accidents that fall only to the lot of the few, and you can not yet realize, as you may by and by realize, how the hard struggle which is the lot of so many may cramp and bind and distort—how it may dull the noblest faculties and chill the warmest impulses, and grind out of men the joy and poetry of life; how it may turn into the lepers of society those who should be its adornment, and transmute, into vermin to prey upon it and into wild beasts to fly at its throat, the brain and muscle that should go to its enrichment! These things may never yet have forced themselves on your attention; but still, if you will think of it, you can not fail to see enough want and wretchedness, even in our own country to-day, to move you to sadness and pity, to nerve you to high resolve; to arouse in you the sympathy that dares, and the indignation that burns to overthrow a wrong.

And seeing these things, would you fain do something to relieve distress, to eradicate ignorance, to extirpate vice? You must turn to political economy to know their causes, that you may lay the axe to the root of the evil tree. Else all your efforts will be in vain. Philanthropy, unguided by an intelligent apprehension of causes, may palliate or it may intensify, but it can not cure. If charity could eradicate want, if preaching could make men moral, if printing books and building schools could destroy ignorance, none of these things would be known to-day.

And there is the greater need that you make yourselves acquainted with the principles of political economy from the fact that, in the immediate future, questions which come within its province must assume a greater and greater importance. To act intelligently in the struggle in which you must take part—for positively or negatively each of you must carry his weight—you must know something of this science.