mourned "the avarice and pride that render man a foe to man!" What different views and feelings were elicited by one allusion! To what causes, affecting the mental constitution and forming the mental habits of individuals, can we ascribe this marked diversity?

It must be acknowledged as an unquestionable fact, that there are original differences in the structure of the human mind, without which it is impossible to account for the actual differences of character. How is it, that of two individuals who have the same parents, the same education, the same advantages for intellectual improvement, and the same attention to the developement and culture of their mental powers, the one shall evince, even in the first periods of life, a decided superiority above the other: or if there be an equality of talent, the one shall be displayed in a department of science or of art totally different from the favorite pursuit of the other? If there be an exact similarity of situation and employment, under the same tuition and discipline, and yet an early and radical difference be discoverable, whence result such tendencies, such preferences, such peculiar views of the understanding? External and accidental circumstances, without doubt, considerably modify the complexion of character; but the influence of these circumstances, producing certain fixed associations in some instances and not in others, is a striking indication of an origi mal difference in mental constitution.

Whether the power of thought results from material organization, or from a separate and independent principle, (which is the most rational opinion, and can alone account for the variety of mental phenomena,) it is freely admitted that there is between them an intimate connexion, and a closely reciprocal action. Sensation, or the capacity of feeling, is the germ of intellectual character. The acuteness of this faculty depends on the nervous system in general, and especially on the conformation of the organic media, by which it receives impressions from external objects. Hence, according to their comparative fitness or unfitness for the discharge of their respective functions, will be the corresponding intensity or weakness of those impressions; and as all ideas are ultimately derived from them, the mental character must depend essentially on physical orga

nization.

In the language of common life it is not unusual to apply the term genius to that constitutional peculiarity of mind, by which one individual is distinguished from another. The particular application of the term may perhaps, in many instances,

be inaccurate; and that may be resolved into an original men tal tendency, which may be purely the result of education or of accident. I am, however, disposed to think that the principle on which this use of the term is founded is correct; and that it affords a solution of its meaning, which precisely accords with its etymological derivation. That is a man's genius which is born with him; which circumstances may develope, which culture may refine; but for which neither circumstances nor culture can account; and which must be resolved into some original peculiarity in the structure of the mind itself. In this view of the term, it comprehends its humble and its most elevated applications. It is employed to describe the superiority of a mechanic, as well as of a philosopher. It denotes commanding vigor of intellect, and luxuriant fertility of imagination; it is applied to what is profound in the researches of reason, and attractive in the combination of fancy. Few, indeed, attain such pre-eminent stations, as to irradiate by the brilliancies of genius an extended sphere; thousands may be useful and happy if they reach only the point of mediocrity; and there are descending gradations in the scale of excellence, in the attainment of which we may still recognise an endless diversity of human character.

The influence of genius, however, will not alone account for these diversities. We must, therefore, have recourse to external circumstances. Those are obviously the most important, which respect the great business of education; and they include not only what is generally termed education-(or the discipline of the school,) but the total amount of influence derived from parental instructions and domestic example. A gradual and imperceptible process is carrying on, from the first period of existence, to the age of maturity, to which the final results of habit and character may be generally traced. Hence arises the peculiar responsibility of the parental relation. It is the design of culture, as extending to the whole of this intellectual and moral process, to ascertain the prevailing bias of the mind; to call into action its talent and genius; to correct what is irregalar; to eradicate what is injurious; and to form those associations of thought and feeling, which shall constitute the future habits of the individual, and determine the future character. It often happens that accident effects what education could not produce; a train of reasoning is begun, which gives an entirely new direction to the views and inclinations of the mind; and

''Through the medium of the French language it is obviously derived from gignere.

then are developed its original and characterizing features. The history of Clavius illustrates this remark. In early life his stupidity was incorrigible. When about to be dismissed from college, one of his preceptors directed his attention to geometry-and he afterwards became the Euclid of Germany. Who can calculate on the immediate and remote effects of accident? What moral consequences of immense magnitude, and destined to affect the whole duration of our being, have often resulted from occurrences and events, to our limited view, altogether contingent and unexpected!

The passions and affections of our nature are the immediate principles of action. Hence the history of human nature is the history of human passions. They are implanted within us, for the wisest purposes; and on their right or wrong direction, they become the fertile sources of happiness or misery. Every cir cumstance which tends to modify these principles of action, and to give them the stability and influence of habit, produces a corresponding peculiarity of character. On this subject I might specify various causes; such as the influence of fashion -the power of custom-the effect of companionship-the tendency of national or local prejudices; these and other causes of wide and extensive operation are powerfully felt, and visibly displayed in the formation of character. They produce various modifications of thought, and corresponding diversities of mental and of moral habit.

The influence of genius, combined with education and cir cumstances, is particularly manifest in the prevailing associations we are led to form; and to which, as the immediate cause, in

dividual peculiarity may be traced. There are two generic classes of mental association; associations of cause and effect, and associations of relation in all its varieties. Some discover, in the earliest periods of life, a tendency of mind to examine the reasons and causes of things; and when external circumstances contribute to the developement and progress of such inclinations, the predominant associations of such a mind will be those of the former class. Thus will be formed the philo sophic character. Let the process of culture be rightly con ducted, and that curiosity, which prompts the inquiries of the child, will lay a foundation for the researches of the man He will be a student of the laws of nature-the causes of things; he will be a philosopher. Others, in similar circumstances, delight to trace resemblances-to form contrasts-to investigate differences. Hence predominant associations of the latter class, Spectator, Vol, iv. No. 307.

displayed in fertility of invention, poignancy of wit and humor, and refinement of taste. Both classes of association may exist in the same mind; but it is the predominant class which will determine the character.

No causes of diversity have a more decisive influence on the entire system of our passions and habits, than those which result from moral principle and religious conviction. According to the distinctness or obscurity, the narrowness or comprehension, the purity or debasement of these principles, will be the consistent dignity or the wavering indecision of the mind. In proportion as such principles approximate to the immutable standard with which we are favored, will be the measure of individual excellence; and as the degrees of attainment are almost infinitely varied, the consequent characters of men will be varied too. There will be full scope for all the causes of diversity arising from original differences of mental constitution, and external circumstances; they will, however, as far as the pure influence of religion extends, be so blended and qualified and harmonized as to secure the most important and beneficial results. The diversity of character in the moral world will then accord with the diversity of the natural world. The one, like the other, will be subservient to the great purposes of heavenly wisdom. Genius will refine religion, and religion consecrate genius. Mental superiority will no longer become, by the perversion of its power, an instrument of mighty mischief, and thus counteract the end for which it was bestowed. Its union with piety will attemper its bright effulgence, and direct its varied movements. It will be no longer a raging fire, spreading around it devastation and death; but, like the light of heaven, "pleasant to look upon," and mild and beneficent in the midst of its splendor.

ANECDOTES PARISIENNES.

Any good story-teller by profession, who could manage to buy up the entire edition of this little book, might establish himself with a stock in trade for life. A moderate share of ingenuity assiduously applied to alter names, disguise precedents, and vary incidents, might create, from this selection-from selections, a magazine of newly done up witticisms and anecdotes, sufficient for the consumption of forty years of visiting among private parties of stationary friends; and should the retailer be of the migratory tribe of two-legged animals without feathers,

a much smaller assortment would keep him afloat in the fluctuating medium of his hearers.

But those stories, and traits of character, which rest upon the support of collateral evidence, or bear that stamp of reality which fixes them as genuine upon the mind, may be made to answer a purpose much more important than the mere amusement of an idle hour. They may supply data for that most interesting and useful of all sciences, the knowledge of the human heart; and they may teach us to appreciate both our contemporaries and ourselves. The merits of a book of this nature, which does not admit of a methodical analysis, can only be shown by examples. The following is a pattern of refined gallantry : "M. de Fontenelle étant dans une maison où il avoit dîné, quelqu'un vint montrer à la compagnie un petit ouvrage d'ivoire d'un travail si délicat, qu'on n' osoit le toucher, de crainte de le briser. Tout le monde le trouvait admirable. "Pour moi," dit M. de Fontenelle, je n'aime point ce qu'il faut tant respecter." Dans ce moment arrivoit Madame la Marquise de Flamarens. Elle l'avoit entendu. Il se retourne, l'apperçoit et ajoute, ne dis pas cela pour vous, Madame."

Je

The bon mots and adventures of different Gascons, whom, (to speak in their own style,) we may term the Irishmen of France, supply matter for more than twenty pages: some of them might furnish subject for caricature sketches more humorous than any thing lately imported from Paris, and abounding more in the vis comica than the peregrinations of Dr. Syntax, even with the comfortless concomitants of a scolding wife and an empty purse.

"Un Gascon passant une nuit près d'un tombeau, vit un spectre; il mit l'épée à la main, en lui disant: Attends moi, si tu veux mourir une seconde fois."

"Un Gascon disait : J'ai l'air si martial, que quand je me regarde dans un miroir, j'ai peur de moi-même."

The following story affords a parallel to Montezuma smiling on the burning embers. "M. Gaubier donna, en 1753, Brioché, ou l'origine des Marionettes, aux Italiens; cette pièce ne réussit pas; quelqu' un s'avisa de demander à l'auteur, pourquoi il l'avoit risquée au théâtre, il repondit: Il y a si long-temps, que tout Paris m'ennuye en détail, que j'ai choisi cette occasion pour rassembler tout le monde, et prendre ma revanche en gros."

Some of these Parisian anecdotes are pretty freely borrowed from the annals of English wit. We adduce Dr. South as evidence. « Un religieux au milieu de son sermon entendoit babiller, il en fit ses plaintes; une femme se leva, et pour venger