th their preservation and welfare； and we call it instinct。 We may be certain it does not arise from a careful survey of their parts and members； and a methodised selection of the means which shall be found most effectual for the accomplishment of their ends。 There is no premeditation； and； without anatomical knowledge； or any distinct acquaintance with their image and likeness； they proceed straight to their purpose。
Hence； even as men； they are more familiar with the figures and appearance of their fellows； their allies； or their enemies； than with their own。
Man is a creature of mingled substance。 I am many times a day compelled to acknowledge what a low； mean and contemptible being I am。 Philip of Macedon had no need to give it in charge to a page； to repair to him every morning； and repeat； 〃Remember； sir； you are a man。〃 A variety of circumstances occur to us； while we eat； and drink； and submit to the humiliating necessities of nature； that may well inculcate into us this salutary lesson。 The wonder rather is； that man； who has so many things to put him in mind to be humble and despise himself； should ever have been susceptible of pride and disdain。 Nebuchadnezzar must indeed have been the most besotted of mortals； if it were necessary that he should be driven from among men； and made to eat grass like an ox； to convince him that he was not the equal of the power that made him。
But fortunately； as I have said； man is a 〃stranger at home。〃 Were it not for this； how incomprehensible would be
The ceremony that to great ones 'longs； The monarch's crown； and the deputed sword； The marshal's truncheon； and the judge's robe！
How ludicrous would be the long procession and the caparisoned horse； the gilded chariot and the flowing train； the colours flying； the drums beating； and the sound of trumpets rending the air； which after all only introduce to us an ordinary man； no otherwise perhaps distinguished from the vilest of the ragged spectators； than by the accident of his birth！
But what is of more importance in the temporary oblivion we are enabled to throw over the refuse of the body； it is thus we arrive at the majesty of man。 That sublimity of conception which renders the poet； and the man of great literary and original endowments 〃in apprehension like a God；〃 we could not have； if we were not privileged occasionally to cast away the slough and exuviae of the body from incumbering and dishonouring us； even as Ulysses passed over his threshold； stripped of the rags that had obscured him； while Minerva enlarged his frame； and gave loftiness to his stature； added a youthful beauty and grace to his motions； and caused his eyes to flash with more than mortal fire。 With what disdain； when I have been rapt in the loftiest moods of mind； do I look down upon my limbs； the house of clay that contains me； the gross flesh and blood of which my frame is composed； and wonder at a lodging； poorly fitted to entertain so divine a guest！
A still more important chapter in the history of the human mind has its origin in these considerations。 Hence it is that unenlightened man； in almost all ages and countries； has been induced； independently of divine revelation； to regard death； the most awful event to which we are subject； as not being the termination of his existence。 We see the body of our friend become insensible； and remain without motion； or any external indication of what we call life。 We can shut it up in an apartment； and visit it from day to day。 If we had perseverance enough； and could so far conquer the repugnance and humiliating feeling with which the experiment would be attended； we might follow step by step the process of decomposition and putrefaction； and observe by what degrees the 〃dust returned unto earth as it was。〃 But； in spite of this demonstration of the senses； man still believes that there is something in him that lives after death。 The mind is so infinitely superior in character to this case of flesh that incloses it； that he cannot persuade himself that it and the body perish together。
There are two considerations； the force of which made man a religious animal。 The first is； his proneness to ascribe hostility or benevolent intention to every thing of a memorable sort that occurs to him in the order of nature。 The second is that of which I have just treated； the superior dignity of mind over body。 This； we persuade ourselves； shall subsist uninjured by the mutations of our corporeal frame； and undestroyed by the wreck of the material universe。
ESSAY II。 OF THE DISTRIBUTION OF TALENTS。
｛Greek … omitted｝ Thucydides； Lib。I； cap。 84。
SECTION I。
PRESUMED DEARTH OF INTELLECTUAL POWER。SCHOOLS FOR THE EDUCATION OF YOUTH CONSIDERED。THE BOY AND THE MAN COMPARED。
One of the earliest judgments that is usually made by those whose attention is turned to the characters of men in the social state； is of the great inequality with which the gifts of the understanding are distributed among us。
Go into a miscellaneous society； sit down at table with ten or twelve men； repair to a club where as many are assembled in an evening to relax from the toils of the dayit is almost proverbial； that one or two of these persons will perhaps be brilliant； and the rest 〃weary； stale； flat and unprofitable。〃
Go into a numerous schoolthe case will be still more striking。 I have been present where two men of superior endowments endeavoured to enter into a calculation on the subject； and they agreed that there was not above one boy in a hundred； who would be found to possess a penetrating understanding； and to be able to strike into a path of intellect that was truly his own。 How common is it to hear the master of such a school say； 〃Aye； I am proud of that lad； I have been a schoolmaster these thirty years； and have never had such another！〃
The society above referred to； the dinner…party； or the club； was to a considerable degree select； brought together by a certain supposed congeniality between the individuals thus assembled。 Were they taken indiscriminately； as boys are when consigned to the care of a schoolmaster； the proportion of the brilliant would not be a whit greater than in the latter case。
A main criterion of the superiority of the schoolboy will be found in his mode of answering a casual question proposed by the master。 The majority will be wholly at fault； will shew that they do not understand the question； and will return an answer altogether from the purpose。 One in a hundred perhaps； perhaps in a still less proportion； will reply in a laudable manner； and convey his ideas in perspicuous and spirited language。
It does not certainly go altogether so ill； with men grown up to years of maturity。 They do not for the most part answer a plain question in a manner to make you wonder at their fatuity。
A main cause of the disadvantageous appearance exhibited by the ordinary schoolboy； lies in what we denominate sheepishness。 He is at a loss； and in the first place stares at you； instead of giving an answer。 He does not make by many degrees so poor a figure among his equals； as when he is addressed by his seniors。
One of the reasons of the latter phenomenon consists in the torpedo effect of what we may call； under the circumstances； the difference of ranks。 The schoolmaster is a despot to his scholar； for every man is a despot； who delivers his judgment from the single impulse of his own will。 The boy answers his questioner； as Dolon answers Ulysses in the Iliad； at the point of the sword。 It is to a certain degree the same thing； when the boy is questioned merely by his senior。 He fears he knows not what；a reprimand； a look of lofty contempt； a gesture of summary disdain。 He does not think it worth his while under these circumstances； to 〃gird up the loins of his mind。〃 He cannot return a free and intrepid answer but to the person whom he regards as his equal。 There is nothing that has so disqualifying an effect upon him who is to answer； as the consideration that he who questions is universally acknowledged to be a being of a higher sphere； or； as between the boy and the man； that he is the superior in conventional and corporal strength。
Nor is it simple terror that restrains the boy from answering his senior with the same freedom and spirit； as he would answer his equal。 He does not think it worth his while to enter the lists。 He despairs of doing the thing in the way that shall gain approbation； and therefore will not try。 He is like a boxer； who； though skilful； will not fight with one hand tied behind him。 He would return you the answer； if it occurred without his giving himself trouble； but he will not rouse his soul； and task his strength to give it。 He is careless； and prefers trusting to whatever construction you may put upon him； and whatever treatment you may think proper to bestow upon him。 It is the most difficult thing in the world； for the schoolmaster to inspire into his pupil the desire to do his best。
Among full…grown men the case is different。 The schoolboy； whether under his domestic roof； or in the gymnasium； is in a situation similar to that of the Christian slaves in Algiers； as described by Cervantes in his History of the Captive。 〃They were shut up together in a species of bagnio； from whence they were brought out from time to time to perform certain tasks in common：
they might also engage in pranks； and get into scrapes； as they pleased； but the master would hang up one； impale another； and cut off the ears of a third； for little occasion； or even wholly without it。〃 Such indeed is the condition of the child almost from the hour of birth。 The severities practised upon him are not so great as those resorted to by the proprietor of slaves in Algiers； but they are equally arbitrary and without appeal。 He is free to a certain extent； even as the captives described by Cervantes； but his freedom is upon sufferance； and is brought to an end at any time at the pleasure of his seniors。 The child therefore feels his way； and ascertains by repeated experiments how far he may proceed with impunity。 He is like the slaves of the Romans on the days of the Saturnalia。 He may do what he pleases； and command tasks