pensities of the carnal man, with whom he is compelled to inhabit?

It has been alleged that, during the impetus of passion, the soul is in a state of much greater activity than at any other period. In most instances this is probably the case. Yet we should recollect that during the excitements of passion, the soul must necessarily manifest the greatest activity to the spectator, from its peculiar exertions upon the corporeal system. Whereas in the exercise of deep thought, the activity of the soul is concentrated within. Of consequence, when the mind is absorbed in profound meditation, instead of indicating more activity than usual, the external appearance will indicate less. Hence it is that deep thinkers are so frequently confounded, by those who are not deep thinkers, with the stupid. In such cases, the activity of the soul can only discover itself by the result of its labours; or by the injuries which intense application may have committed upon the constitution. Instances have existed in which mental occupation has produced an insensibility to every foreign impression. The subject has remained unmoved, in the midst of scenes calculated to excite the most horrid tumults of soul. When the Philosopher of Syracuse was so wrapped in contemplation, as to be insensible

to all the horrors of a siege, his mind could not be less active than theirs who were the most agitated, by the scenes of complicated distress which surrounded them.

CHAPTER II.

Causes which create a Diversity in our Affections, enumerated.

Ir may seem natural to expect that men, formed with similar, and often with equal powers of discriminating the nature of objects, -in whom the sensations of pleasure and pain, happiness or misery, are also similar, and who are exposed to similar causes of excitement, should indicate a correspondent similarity in their affections, instead of such a diversity which is so conspicuous, not only in different persons, but frequently in the same person. It is well known that the predilections of individuals, for the supposed means of happiness, are extremely various; that one man will pursue with ardour, what another will contemplate with indifference,

or with disapprobation and disgust. Nor is there any person who entertains, invariably, the same disposition towards the same object. At one instant, he will not only feel a much stronger affection for it than he did at the preceding, but he may to-day contemplate, with contempt and abhorrence, that which yesterday may have excited raptures.

It is of considerable moment to trace the principal causes of these diversities, or point out some of the circumstances which have a very powerful influence over our minds. The num

ber and extent of these will permit little more than an enumeration.

§ 1. The Influence of Experience.

These diversities and changes may, in many cases, be ascribed to the difference observable between the suggestions of a lively imagination, and the more faithful reports of Experience. Our pre-conceptions are seldom accurate. If they be not entirely false, or totally opposite to the nature of the subject, they are almost sure to err on the side of excess or of defect. Experience, in numberless instances, corrects such errors, and

teaches us to estimate the qualities of objects as they really exist, and not according to a prejudiced conception, or an heated imagination. This will of consequence teach us highly to prize many things, which we had before neglected or despised, and to dismiss, with indifference and contempt, many things on which a deluded imagination had placed our supreme happiness. Such changes will take place in every individual in his passage through life. Their nature, and the uses made of them, constitute the difference between the wise man and the fool.

But there are many other causes which act more uniformly, upon whole classes and bodies of people, and give to each class a certain cast of character. Some of these are very similar in their effects; others dissimilar, irregular, and capricious.

Among those which are more uniform in their influence, may be placed the distinctions in character and dispositions observable in the

§ 2. Difference of Sex.

In most animals, of the inferior order, there is a manifest difference between the male and fe

male, both in external appearance and instinctive properties, the former being generally of a stronger make than the latter; and excepting at the moments when the powers of the female are called forth to the protection of their young, more courageous in disposition.

Similar laws manifestly prevail in the human species. The very form and constitution of the Man indicate that he his rendered capable of more robust employments; and his stronger contextureis, generally speaking, connected with a disposition to greater exertions: whereas the superior delicacy of contexture which distinguishes the Female, is mostly accompanied with a much greater delicacy of character. Her dispositions to strong and vigorous exertions, either of body or of mind, are not so universal, and she generally places her affections upon objects and duties which are more confined and domesticated.

Nor do the customs prevalent in savage, or less polished nations, invalidate the above remarks. In those countries where bodily labour, or the fatigues of husbandry, are wholly consigned to the females, while their husbands appear indolent and inactive, this indolence is merely the repose enjoyed in the intervals of still greater exertions. War, or the chace, are