their emotions or to give free latitude to their expression. Reticence and self-restraint are the lessons most constantly inculcated. The whole tone of society favours it. In times of great sorrow a degree of shame is attached to demonstrations of grief which in other countries would be deemed perfectly natural. The disposition to dilate upon and perpetuate an old grief by protracted mournings, by carefully observed anniversaries, by long periods of retirement from the world, is much less common than on the Continent and it is certainly diminishing. The English tendency is to turn away speedily from the past, and to seek consolation in new fields of activity. Emotions translate themselves speedily into action, and they lose something of their intensity by the transformation. Philanthropy is nowhere more active and more practical, and religion has in few countries a greater hold on the national life, but English Protestantism reflects very clearly the national characteristics. It, no doubt, like all religions, lays down rules for the government of thought and feeling, but these are of a very general character. Preeminently a regulator of conduct, it lays comparatively little stress upon the inner life. It discourages, or at least neglects that minutely introspective habit of thought which the confessional is so much calculated to promote, which appears so prominently in the writings of the Catholic Saints, and which finds its special representation in the mystics and the religious contemplative orders. Improved conduct and improved circumstances are to an English mind the chief and almost the only measures of progress.

That this tendency is on the whole a healthy one, I, at least, firmly believe, but it brings with it certain manifest limitations and somewhat incapacitates men from judging other types of character and happiness. The part that circumstances play in the formation of our characters is indeed very manifest, and it is a humiliating truth that among these circumstances mere bodily conditions which we share with the animals hold a foremost place. In the long run and to the great majority of men health is probably the most important of all the elements of happiness. Acute physical suffering or shattered health will more than counterbalance the best gifts of fortune, and the bias of our nature and even the processes of our reasoning are largely influenced by physical conditions. Hume has spoken of that 'disposition to see the favourable rather than the unfavourable side of things which it is more happiness to possess than to be heir to an estate of 10,000l. a year;' but this gift of a happy temperament is very evidently greatly due to bodily conditions. On the other hand, it is well known how speedily and how powerfully bodily ailments react upon our moral natures. Every one is aware of the morbid irritability that is produced by certain maladies of the nerves or of the brain; of the deep constitutional depression which often follows diseases of the liver, or prolonged sleeplessness and other hypochondriacal maladies, and which not only deprives men of most of their capacity of enjoyment, but also infallibly gives a colour and a bias to their reasonings on life; of the manner in which animal passions as well as animal spirits are affected by certain well-known conditions of age and health. In spite of the 'cœlum non animum mutant' of Horace, few men fail to experience how different is the range of spirits in the limbo-like atmosphere of a London winter and beneath the glories of an Italian sky or in the keen bracing atmosphere of the mountain side, and it is equally apparent how differently we judge the world when we are jaded by a long spell of excessive work or refreshed after a night of tranquil sleep. Poetry and Painting are probably not wrong in associating a certain bilious temperament with a predisposition to envy, or an anæmic or lymphatic temperament with a saintly life, and there are well-attested cases in which an acute illness has fundamentally altered characters, sometimes replacing an habitual gloom by buoyancy and light.[3] That invaluable gift which enables some men to cast aside trouble and turn their thoughts and energies swiftly and decisively into new channels can be largely strengthened by the action of the will, but according to some physiologists it has a well-ascertained physical antecedent in the greater or less contractile power of the blood-vessels which feed the brain causing the flow of blood into it to be stronger or less rapid. If it be true that 'a healthy mind in a healthy body' is the supreme condition of happiness, it is also true that the healthy mind depends more closely than we like to own on the healthy body.

These are but a few obvious instances of the manner in which the body acts upon happiness. They do not mean that the will is powerless in the face of bodily conditions, but that in the management of character it has certain very definite predispositions to encounter. In reasonings on life, even more than on other things, a good reasoner will consider not only the force of the opposing arguments, but also the bias to which his own mind is subject. To raise the level of national health is one of the surest ways of raising the level of national happiness, and in estimating the value of different pleasures many which, considered in themselves, might appear to rank low upon the scale, will rank high, if in addition to the immediate and transient enjoyment they procure, they contribute to form a strong and healthy body. No branch of legislation is more really valuable than that which is occupied with the health of the people, whether it takes the form of encouraging the means by which remedies may be discovered and diffused, or of extirpating by combined efforts particular diseases, or of securing that the mass of labour in the community should as far as possible be carried on under sound sanitary conditions. Fashion also can do much, both for good and ill. It exercises over great multitudes an almost absolute empire, regulating their dress, their education, their hours, their amusements, their food, their scale of expenditure; determining the qualities to which they principally aspire, the work in which they may engage, and even the form of beauty which they most cultivate. It is happy for a nation when this mighty influence is employed in encouraging habits of life which are beneficial or at least not gravely prejudicial to health. Nor is any form of individual education more really valuable than that which teaches the main conditions of a healthy life and forms those habits of temperance and self-restraint that are most likely to attain it.

With its great recuperative powers Youth can do with apparent impunity many things which in later life bring a speedy Nemesis; but on the other hand Youth is pre-eminently the period when habits and tastes are formed, and the yoke which is then lightly, willingly, wantonly assumed will in after years acquire a crushing weight. Few things are more striking than the levity of the motives, the feebleness of the impulses under which in youth fatal steps are taken which bring with them a weakened life and often an early grave. Smoking in manhood, when practised in moderation, is a very innocent and probably beneficent practice, but it is well known how deleterious it is to young boys, and how many of them have taken to it through no other motive than a desire to appear older than they are—that surest of all signs that we are very young. How often have the far more pernicious habits of drinking, or gambling, or frequenting corrupt society been acquired through a similar motive, or through the mere desire to