the privilege to breathe, bears up and down the city A discontented and repining spirit Burthensome to itself,"

incapable of enterprise, listless, with no courage to undertake, and no anticipation of the practicability of success and honour! And this spectacle is still more affecting, when the subject shall be a human creature in the dawn of youth, when nature opens to him a vista of beauty and fruition on every side, and all is encouraging, redolent of energy and enterprise !

To break the spirit of a man, bears a considerable resemblance to the breaking the main spring, or principal movement, of a complicated and ingeniously constructed machine. We cannot tell when it is to happen; and it comes at last perhaps at the time that it is least expected. A judicious superintendent therefore will be far from trying consequences in his office, and will, like a man walking on a cliff whose extremes are ever and anon crumbling away and falling into the ocean, keep much within the edge, and at a safe distance from the line of danger.

But this consideration has led me much beyond the true subject of this Essay. The instructor of youth, as I have already said, is called upon to use all his skill, to animate the courage, and maintain the cheerfulness and self-complacency of his pupil. And, as such is the discipline to be observed to the candidate, while he is "under a schoolmaster," so,

when he is emancipated, and his plan of conduct is to be regulated by his own discretion, it is necessary that he should carry forward the same scheme, and cultivate that tone of feeling, which should best reconcile him to himself, and, by teaching him to esteem himself and bear in mind his own value, enable him to achieve things honourable to his character, and memorably useful to others. Melancholy, and a disposition anticipating evil are carefully to be guarded against, by him who is desirous to perform his part well on the theatre of society. He should habitually meditate all cheerful things, and sing the song of battle which has a thousand times spurred on his predecessors to victory. He should contemplate the crown that awaits him, and say to himself, I also will do my part, and endeavour to enrol myself in the select number of those champions, of whom it has been predicated that they were men, of whom, compared with the herd of ordinary mortals, "the world," the species among whom they were rated, "was not worthy."

Another consideration is to be recollected here. Without self-complacency in the agent no generous enterprise is to be expected, and no train of voluntary actions, such as may purchase honour to the person engaged in them.

But, beside this, there is no true and substantial happiness but for the self-complacent. "The good man," as Solomon says, "is satisfied from himself." The reflex act is inseparable from the constitution

of the human mind. How can any one have genuine happiness, unless in proportion as he looks round, and, "behold! every thing is very good?" This is the sunshine of the soul, the true joy, that gives cheerfulness to all our circulations, and makes us feel ourselves entire and complete. What indeed is life, unless so far as it is enjoyed? It does not merit the name. If I go into a school, and look round on a number of young faces, the scene is destitute of its true charm, unless so far as I see inward peace and contentment on all sides. And, if we require this eminently in the young, neither can it be less essential, when in growing manhood we have the real cares of the world to contend with, or when in declining age we need every auxiliary to enable us to sustain our infirmities.

But, before I conclude my remarks on this subject, it is necessary that I should carefully distinguish between the thesis, that self-complacency is the indispensible condition of all that is honourable in human achievements, and the proposition contended against in Essay XI, that "self-love is the source of all our actions." Self-complacency is indeed the feeling without which we cannot proceed in an honourable course; but is far from being the motive that impels us to act. The motive is in the real nature and absolute properties of the good thing that is proposed to our choice: we seek the happiness of another, because his happiness is the object of our desire. Self-complacency may be

likened to the bottle-holder in one of those contentions for bodily prowess, so characteristic of our old English manners. The bottle-holder is necessary to supply the combatant with refreshment, and to encourage him to persist; but it would be most unnatural to regard him as the cause of the contest. No: the parties have found reason for competition; they apprehend a misunderstanding or a rivalry impossible to be settled but by open contention, and the putting forth of mental and corporeal energy; and the bottle-holder is an auxiliary called in afterwards, his interference implying that the parties have already a motive to act, and have thrown down the gauntlet in token of the earnest good-will which animates them to engage.

ESSAY XX.

OF PHRENOLOGY.

THE following remarks can pretend to be nothing more than a few loose and undigested thoughts upon a subject, which has recently occupied the attention of many men, and obtained an extraordinary vogue in the world. It were to be wished, that the task had fallen into the hands of a writer whose studies were more familiar with all the sciences which bear more or less on the topic I propose to consider: but, if abler and more competent men pass it by, I feel disposed to plant myself in the breach, and to offer suggestions which may have the fortune to lead others, better fitted for the office than myself, to engage in the investigation. One advantage I may claim, growing out of my partial deficiency. It is known not to be uncommon for a man to stand too near to the subject of his survey, to allow him to obtain a large view of it in all its bearings. I am no anatomist: I simply take my stand upon the broad ground of the general philosophy of man.

It is a very usual thing for fanciful theories to have their turn amidst the eccentricities of the human mind, and then to be heard of no more. But it is perhaps no ill occupation, now and then, for