is indispensable rise to eminence.

those who engage in great undertakings, or who would

One having the mental temperament predominant, the motive full of large, and the vital average to full, will differ in build from the preceding description only in his being smaller, taller in proportion, and more spare. He will have a reflective, thinking, planning, discriminating cast of mind; a great fondness for literature, science, and intellectual pursuits of the deeper, graver kind; be inclined to choose a professional or mental occupation; to exercise his body much, but his mind more; will have a high forehead; good moral faculties; and the brain developed more from the root of the nose, over to philoprogenitiveness, than around the ears. In character, also, the moral and intellectual faculties will predominate. This temperament is seldom connected with depravity, but generally with talent, and a manifestation, not only of superior talents, but of the solid, metaphysical, reasoning, investigating intellect; a fondness for natural philosophy, the natural sciences, &c. It is also the temperament for authorship and clearheaded, laboured productions. It predominates in Revs. Jonathan Edwards, Wilbur Fiske, N. Taylor, E. A. Parke, Leonard Bacon, Albert Barnes, Oberlin, and Pres. Day; Drs. Parish and Rush; in Vethake, Hitchcock, Jas. Brown the grammarian, ex U. S. Attorney General Butler, Hugh L. White, Wise, Asher Robbins, Walter Jones, Esq., of Washington, D. C., Franklin, Alex. Hamilton, Chief Justice Marshall, Calhoun, Jno. Q. Adams, Percival, Noah Webster, Geo. Combe, Lucretia Mott, Catharine Waterman, Mrs. Sigourney, and nearly every distinguished author and scholar.

But if the mental temperament decidedly predominates, the motive only fair and the vital weak, he will be very tall, slim, long-boned, lank, small chested, slender built, very active and smart for business, but too light for any thing requiring great strength of mind, or force of character. He is best fitted for some light, active business, such as mercantile, writing, book-keeping, &c., or if a mechanic, for a silversmith, tailor, &c. Artists generally have this temperament, and often poets. The muscles being too small to relish or endure much hard work, they take too little vigorous exercise; have feelings too refined and exquisite for this rough and selfish age, or for coarse, dirty work; are often sentimental, hypochondriacal, and dyspeptic, and predisposed to consumption and an early grave. This build and temperament generally predominate in our first cut dandies and double refined ladies, who are usually more fashionable than sensible or useful. It is by no means a desirable one, especially for wives and mothers, notwithstanding it is now all the rage, and much cultivated by artificial pressure. It generally predominates in our city and village masters, misses, anı children, and also in precocious children, who seldom amount to much, and usually die young. Consumptive families are mostly very smart, ut very slim, poor in flesh, and sharp-favoured.

One having the vital predominant, the motive fair or strong, and the men tal deficient, when really roused, and pressed into service by powerful motives, will be able to accomplish much, yet will love ease, and do no inore than he is compelled to. His passions will be strong, and his temptations powerful, with some tendency to merry company, if not the excitement of drink. He will not be inclined to books, or hard study, or close application, but will be able to do much hard work, and less disgusted with coarse or filthy kinds of labour than one more delicately organized. Hence it is desi rable that the "hewers of wood and the drawers of water," scavengers, col liers, &c., should have this temperament. One with the mental temperament

would be incapacitated both mentally and physically for these kinds of drudgery.

The motive predominant, mental great, and vital full, is the one for powerful and sustained mental effort, and great power in any department, especially that of mind as mind, or of swaying a commanding influence over mankind, or for taking the lead in a large business; whilst one with the mental predominant, the vital full, and the motive weak, though he may be smart, he cannot be great; though his feelings may flare up, and his talents shine forth with brilliancy, they will be momentary, and too flashy, vapid, and quickly spent to be permanently useful. The former is the solid wood or the anthracite coal, making a slow but powerful and continuous heat whilst the latter resembles the fire made by pine shavings, intense but momentary.

Having described clearly the three primary temperaments and their prin cipal combinations, the reader is left to his own observation for the interme diate shades of caracter produced by the others.

BALANCE O' TEMPERAMENT, But the best temperament, the one most favourable for true greatness and a general genius, for balance and consis tency of character, and for perfection in every thing, is that in which each is strongly marked, and all about equally balanced. Is there too much of the motive, there is power, but nothing to rouse it to effort, and the talents lie dormant. Does the vital motive greatly predominate over the mental, though there is physical power and enjoyment, there is too little of the mental, too little sensibility, too much grossness and coarseness, too little intellect and too much of the animal. If the mental predominates, there is too much mind and sensibility for the body, too much feeling, and that too exquisite for this coarse world, together with a green-house precocity, and too much sentimentalism and refinement. They might be aptly compared to the several parts of a steamboat. The vital is the wood, water, fire, steam, and engine; the motive, the hulk; the mental, the freight and passengers. When the vital predominates, it manufactures more steam, more vital energy than the others can work off, and there is a restlessness, a pressure, an overflowing of feeling and passion, and a liability to burst. If there is a decided predominance of bone and muscle, there is too much hulk; she will move slowly, and if the mental is also weak, she is too light freighted to be worth running, or to secure the great objects of existence. But if the mental is greatly predominant, she is overloaded, in danger of sinking, and incapable of being properly managed.

But when these temperaments are equally balanced, when there is an abundant supply of vital energy, a proportionate supply of the motive to impart physical strength and the love of labour requisite to give exercise, and also of brain to impart mental capacity and enjoyment, health and long life, and a high order of talent will be the delightful result.

Every form of disease, and a premature death, are caused mainly by a predominance of one or more of these temperaments, or the weakness of others, or their exhaustion or want of action. When any one has assumed the ascendency, its tendency is to become still more predominant, and thereby to withdraw the strength from the others, on the principle that an overloaded stomach withdraws the strength from the brain and muscles, which is the very reverse of what should take place. This uses up the weaker tempera ments, and they go by the board, carrying health and life with them. The inquiry then becomes a most important one,

HOW CAN THESE TEMPERAMENTS BE INCREASED OR DECREASED?

How can their balance be preserved or regained? The ready answer is, By their respective exercise and cultivation.

Has your mental apparatus become too powerful and active, and your mus cular too weak, stop those sedentary or mental pursuits which have induced this state of things; suspend business; remove care and anxiety; take things easily; take much physical exercise, and even moderate labour will be of great service to you, or rather, is indispensable; avoid stimulants of all kinds and degrees, for they excite the nervous system which you wish to remain quiescent; retire early, first taking care to make yourself sleepy; rise early, but sleep enough; banish care from your pillow; give your food ample time to digest, and let it be of a cooling nature; avoid animal food, tea, coffee, wines, porter, &c., the effect of which is highly irritating to the nerves; in short, keep your brain and nerves free from excitement, and exercise your muscles as much as they will bear, but no more, and that moderately, and the equilibrium will soon begin to be restored, and you to amend. And then keep on.

Are your muscles strong, but mind dull, and feelings obtuse, work less, but read, and think, and feel more. In short, exercise your brain more and muscles less. Have you too much blood, and a tendency to corpulency, and an aversion to both study and labour, eat less, and work, and think, and study

more.

But observe, no one can change or improve your temperament for y‹ a any more than they can eat or sleep for you. Nor can you purchase them, nor can the physician give you medicines to change them except for the worse. First study the nature and precise functions of each temperament, And secondly the means of changing them, and then apply these means vigorously, and you will have it in your power to increase and decrease each at pleasure. And if physicians would apply this kind of remedy to a majority of diseases, they would often effect surprising cures where all their medicines only make their patients worse.

But if your business is of too pressing a nature to allow you the proper time and means to effect this change, go on as you are; but remember, you must find time to die the sooner.

The plain fact is, that the effect of the habits of men, and of the institųtions of society, is most unfavourable for the preservation of this balance of the temperaments. The farmer, mechanic, and labouring classes generally exercise their muscles mainly, to the neglect of their minds, if not of their nutritive apparatus, whilst the inhabitants of our cities and villages, our merchants, book-keepers, brokers, professional men, artists, and mechanics of the lighter kinds of business, and especially our gentlemen of leisure, our dandies and fashionable ladies, exercise their nerves and brains almost exclusively, to the utter neglect of their muscles, meanwhile overloading their digestive organs and breathing impure air, not to mention their preventing the free circulation of the blood at that. The former, and some of the latter, plead that they have no time to cultivate their minds, and the latter certainly have little disposition to take sufficient physical exercise. Hence, in the inhabitants of our cities and villages, the mental temperament greatly predominates, and the vital is weak, as is evinced by their sharp features, thin faces, and haggard looks, whilst those of the country and our working classes generally, have finely developed heads, with but little culti vation, that is, they have much natural talent, with but little acquired learn ing. This explains that sickly delicacy, that poor, scrawny, homely, sharpfavoured, dyspeptic, and nervous state of the body, which is so fashionable

in our cities and villages. Indeed, to be "sickly," and "unwell," and "in delicate health," and "quite poorly," and to be " troubled with the dyspepsia," or the "liver complaint," or "flatulence," or " pain in the stomach," or a "sour stomach," or "indigestion," to have the "head-ache," or the "tooth-ache,' the "side-ache," or the "back-ache," to be "troubled for want of breath," or to have a "bad cold," &c. &c. &c., are as indispensable to a fashionable, and especially a lady, as is tight-lacing. No one can be a genteel lady without having some complaint. Good health is a sure indication of a want of refinement. But if mankind will violate nature's laws, they must take the consequences, and most dearly are they paying for the whistle of their fashionable folly.

Mankind have no more right to be sick than to commit suicide, and sick persons are to be blamed, not pitied. God made us all to be perfectly healthy and perfectly happy, from the cradle to the grave, and to live twice as long as we now do; and if we lived as we should live, and obeyed the organic laws of our creation, we should never be sick, and never die till ripe old age crept slowly and imperceptibly upon us, like the gradual departure of evening twilight, our powers gradually weakening till, like the expiring lamp, life went out of itself, "without a struggle or a groan." The same principle applies to the sickness and death of children. To suppose that the Creator has rendered this shocking and heart-rending mortality of one-half of all our children necessary, is "charging God foolishly." No! parents, by not keeping your own and your children's temperaments duly balanced, and by your wanton violation of every law of physiology,

"You give yourselves the wounds you feel."

Sickness is not a providential affliction nor a judgment, but the natural, legitimate, inevitable effect of violating those laws of physiology, including those of the temperaments, under the government of which man is placed. Sickness and health are as much causes and effects as the rising of the sun or the fall of rain. The causes are in our own hands, and the effects (diseases) show how we apply them. The one great end of man's existence is enjoyment. Every organ and function of his body, every faculty of his mind, man throughout, is every way adapted to enjoyment of the richest kind, and to an extent inconceivable by us as we now are. What a world of real pleasure is there in childish sports, and in the flow of "youthful blood," and buoyant, elastic spirits; in the full, uninterrupted enjoyment of life, and health, and strength; in eating, sleeping, and muscu lar exercise! Yet, what are all these compared with the higher (? cise of mind, of glowing friendship, of the domestic feelings, of pure and elevated connubial love, of the still higher moral and religious feelings, of disinte rested benevolence to man, and adoration of God, not to mention the still more exalted delight springing from studying the works and operations of nature, from the exercise of mind as mind, which, more than any thing else, calls into harmonious action, and that, too, in a higher degree, the greatest number of faculties! The perfection of man's nature consists in the harmonious and agreeable exercise of these and all his other faculties and powers, But man, in his eager chase after riches, does not give himself time to reap any of these golden fruits thus strewed by the God of nature in his path. He spends nearly all his time, all his energies, his whole existence upon his body, in amassing wealth, in getting something to eat, and drink, and wear, and live in, and show off with. In doing this, he hurries, and drives, and toils, as though he had but a week to live, thereby breaking down bis

constitution, inducing disease in all its forms, and hurrying himself into an early grave. This cannot be the natural order of things. So noble a being as man was certainly never made merely to eat, and sleep, and flutter in the fashions, and heap up money. Had God designed that he, like the other animals, should expend his whole existence upon his body, he cer tainly would never have endowed him with the higher qualities of morality and intelligence. Life and probation are worth too much to be all swallowed up in merely gratifying our physical animal wants. The body is only the servant of the mind, and for us thus to use up both the mind and body upon the latter, is to make ourselves mere brutes, and to throw into the back-ground all that is noble, and moral, and intellectual, and godlike in man. Yet all this the mass of mankind do. Only here and there one spend their time in the exercise and enjoyment of mind, and moral feeling as such. How small a proportion of time is spent in studying the wonderful works of God, in admiring the beauties of nature, examining her operations, or studying and applying her laws and phenomena! No! man has no time to bestow upon these trivial, foolish matters! He does not take time even to eat and sleep, but must swallow down his food half masticated, and nearly untasted, thus deranging his stomach, and doubly abridging the pleasures of his palate. The same is true of all his enjoyments. He ruins his health in making money, an'. completes that ruin in spending it!

But the order of nature evidently is for man to exercise every part of his body, every faculty of his mind, in due proportion.

"Nature's wants are few but loud." A few hours' labour each day, say from five to eight, will earn all the necessaries and the comforts of life, artificial wants and extravagances excepted, and to every man, rich and poor, literary and in business, this amount of exercise is indispensable for preserving his health. The labouring classes, instead of consuming their whole existence in working, should be better paid for their labour, and thus allowed time to cultivate their intellects, and exercise their finer feelings. The present arrangements of society tend to make the rich man richer, and the poor man poorer. This is certainly not the order of nature. The possession of great wealth is not right, because its possessor cannot enjoy it; and because wealth is only the time of man, his life, and flesh, and blood, and earthly existence, thrown into that form. If "time is money," then money is time, and for one man to consume, to put into his pocket, to expend upon his individual gratification, the time and lives of one, or five, or twenty, or hundreds, or thousands of his fellow-beings, as is the case with those who have different degrees of wealth, is contrary to the original arrangement of heaven. That arrangement is, for every man to have the disposal and the full avails of his own time; for every man to have property enough to supply his real necessities and wants, but no more, and to expend the balance upon nobler pursuits, upon the exercise of his intellectual and moral powers, and when men transgress these natural laws, they experience rebuke at the hand of nature, in the very line of their transgression. If they become co rich, they fail in business, these reverses always falling upon the most wealthy; or their children squander, or they get cheated out of it, so that, "nolens, volens," they are compelled to keep within certain limits. And the nearer they keep to "neither poverty nor riches," the better it is for them, mentally and physically, for time an eternity.