admitted, that they have greater quickness of perception, and a greater talent for observing, acquiring, and retaining a knowledge of facts, phenomena, and details, without, however, having so much power of tracing links of causation, and arriving at general principle. Thus, while they are extremely ingenious in making new observations and isolated discoveries in physical and natural science, it is frequently left to the English, or to the Germans, to find out the principle which connects them together, and to render them available to the purposes of life. Even a slight acquaintance with Phrenology would lead us at once to ascribe this peculiarity of mental constitution to the French having a larger endowment of Constructiveness and of Individuality, and a smaller endowment of Causality, than the English have; and I may add, that, from observation, I know this to be the case. The propensity to construct and invent is greatly aided by, but is by no means a constant accompaniment, or result of, intellectual power; for many idiots manifest it in a great degree. Fodéré knew several, who taught themselves the "repairing of watches, and the construction of some pieces "of mechanism ;" and he expressly adds, "that this could not be "attributed to the intellect, for these individuals not only could "not read books which treated of the principles of mechanics, "but they became confused if they were mentioned, and never "made farther progress."

The superior quickness of perception and talent for the observation and recollection of phenomena which the French possess, are easily explained by a large Individuality, which leads us, says Dr Spurzheim, to "observe and recognize in"dividual existence," and when too active, it personifies every "thing, even life, movement, fever, &c. Sometimes it is not "sufficiently active, as in those who deny the existence of a "material world." "It enables us to take an interest in every "thing;" it wishes to "know and to take cognisance of all that "is passing around." "Those who know enough to speak "with ease, and, in fact, speak much, and relate well, and "who are called brilliant in society, have much of this organ." This faculty, therefore, combined with Constructiveness, accounts for their ingenuity. Their inferiority to us in VOL. I.-No. III.

2 B

the discovery of principle, and in the useful application of their knowledge, is to be ascribed to a smaller endowment of Causality or reasoning power. "When Causality is "weak, we are told* there is a difficulty in perceiving the " connexion between premises and conclusions; an incapacity "of thinking deeply; and a mental blindness to all abstract "and philosophical disquisitions. It (Causality) gives a genius "for metaphysics, and for deep reasoning of every kind." Now, it is well known, that the French have never excelled as metaphysicians, while our own countrymen have always been remarkable for metaphysical writing. It is from this great endowment of Individuality, and the other perceptive powers, joined to moderate Causality, that the French are fond of knowledge without any great regard to its utility; and that they excel in natural history, chemistry, botany, and in those departments of science and of art, which require an accurate observation of the qualities and changes of bodies rather than depth of reflection. It is this combination also which fits them for excelling in anecdote and biography, and in the delineation of individual existences; while they want the power of taking profound or comprehensive views. Hence it is also, that, while their literature abounds in "Memoires pour servir à l'histoire," it can scarcely boast of a history itself. The English again, with more Causality and less Individuality, are more constantly in pursuit of causes and principles than of mere facts. They endeavour to penetrate motives as well as actions, and to take deep and extensive views of nature, and hence with fewer Memoires pour servir a l'histoire, they have more of history itself.

The French and English differ extremely in another respect. In the company of strangers, of whom he knows nothing, a Frenchman will begin to talk of himself and his own affairs without reserve, in a way that at first astonishes our wary countrymen, and leads them to suspect there is a

Combe's Essays, p. 202.

design under it. The true Briton, in the same circumstances, maintains a long silence, or talks a little about indifferent subjects, and makes his own observations on his company, and it is only when his scruples are satisfied that he will allow a word about himself to escape his lips. This is often remarked by the French, and by them is falsely ascribed altogether to pride. Self-esteem is no doubt one of the ingredients, but it is much assisted by our great endowment of Secretiveness, and Cautiousness. The former is said to." give an instinctive tendency to conceal, which, according to its degree of intensity, and the direction "it receives from the other faculties, may produce sly"ness or cunning;" and "those in whom it is deficient" are said " to be too open for the general intercourse of society." "It is essential to a prudent character," and enables us to suppress thoughts or feelings, the expression of which might be injurious to ourselves and others. Cautiousness, again, as the name expresses, constantly bids us "beware." It is the want of these two which produces a rattle-pate. It is their activity which tempts the Scotsman to answer one question by asking another, which a true Frenchman never does. It gives the desire, and in a certain degree the power, of divining the active feelings and thoughts in the mind of another, by putting ourselves in his place, and thus, with a certain combination, enables a per

.66

The French are thus described by Dr Heylin in 1679:-" The present "French, then, is nothing but an old Gaule moulded into a new name; as "rash he is, as headstrong, and as hare-brained. A nation whom you shall "winne with a feather, and loose with a straw; upon the first sight of him, "you shall have him as familiar as your sleep, or the necessity of breathing: "in one hour's confidence you may endear him to you, in the second unbutton "him, the third pumps him dry of all his secrets, and he gives them as faith“fully as if you were his ghostly father, and bound to conceal them sub sigillo "confessionis. When you have learned this, you may lay him aside, for he is "no longer serviceable.”—“ He hath said over his lesson now unto you, and 66 now must find out somebody else to whom to repeat it. Fare him well; he " is a garment whom I would be loath to wear above two days together, for in "that time he will be threadbare.”—“In a word, (for I have held him too long,) he is a walking vanitie in a new fashion."

46

son to avoid giving offence, by saying things which would hurt the feelings of another. It gives what may be called tact, which our countrymen possess in a higher degree than the French. The latter, even when most anxious to please, will often say things which would give offence, if we did not know that none was meant. This the Frenchman is very apt to do in the company of those whose habits of thinking differ much from his own.

The doubts, and hesitations, and dismal forebodings, which lead the Englishman to look towards the future, and to consider thoroughly the consequences, before resolving upon action, are plainly referable to a larger Cautiousness than that possessed by our more vivacious neighbours, who habitually look to the present more than to futurity. This feeling is the source of that tinge of melancholy which has often been remarked in us, and when very active it leads to despondency. Joined with much Secretiveness, it gives a suspicious cast to the mind, and makes us attend to the motives more than to the mere act; for we think there is something hidden which we ought to see. None of these feelings predominate in the mind of a Frenchman. He acts more on the spur of the moment. If good come of it, tant mieux, if evil, tant pis; but he does not afflict himself with the reflection that he might have done bet

ter.

ciple.

"Sufficient for the day is the evil thereof" is his prin

The love of praise, and the consequent vanity of the Frenchman, are clearly referable to a great endowment of the phrenological faculty of "Love of Approbation," the organ of which I know to be larger in them than in the heads of our countrymen, and more especially when compared to that of Self-esteem, of which we have undoubtedly the greater share. It is the greater Self-esteem which, joined to other faculties, gives that nice sense of dignity for which the English are remarkable, and which, to the Frenchman, often appears somewhat ludicrous. To the latter, no mode of enjoyment,

however trivial or childish it may seem to be, is ever, on that account, rejected. His dignity takes no offence. But with the Englishman it is widely different. He often rejects an amusement harmless in itself, from a sense of offended dignity, although, in other respects, he may have a relish for it. His love of approbation is swayed by his Self-esteem, whereas the love of praise is the ruling passion of the Frenchman, and forms no small ingredient in the production of that politeness for which his nation has long been celebrated. It is the source of their vanity, of their love of finery, and of novelty, and of that ever-to-be-repeated and never-ceasing sound in the mouth of a Frenchman, "Glory." It is also the source of many of their noblest institutions, and, joined to a certain portion of veneration, is the chief source of that intense admiration of courts and courtiers, red ribbons and crosses, by which they have always been distinguished.

That compound feeling of the mind, which is almost unknown to the French, but which they have kindly denominated "mauvaise honte," arises from a combination of the faculties which I have just said mark our character. Mauvaise honte is merely an excessive desire to attract notice, and to please, arising from Self-esteem and Love of Approbation, the former of which gives a kind of feeling of deserving it,-joined to an excessive fear of not succeeding in our object, arising from Cautiousness,-and a strong desire to lie half-concealed, and to advance with a measured pace, step by step, as we feel ourselves becoming more and more secure, arising from large Secretiveness. The full blaze of instant attention cannot be endured without as instant confusion, and the very fear of failure often produces it.

In point of Firmness, Perseverance, and Steadiness, the French are much our inferiors; indeed, fickleness has long formed a part of their character. This is to be ascribed to a powerful faculty of Firmness, which the English possess in so high a degree as often to produce stubbornness and obstinacy, which may be well or ill applied, according to circumstances.