99. Again: man, in his hours of relaxation, when he is engaged in the pursuit of mere pleasure, is less national than when he is under the influence of any of the more violent feelings which agitate everyday life. The reason of this may at first appear somewhat obscure, but it will become evident, on a little reflection. Aristotle's definition of pleasure, perhaps the best ever given, is "an agitation, and settling of the spirit into its own proper nature;" similar, by the by, to the giving of liberty of motion to the molecules of a mineral, followed by their crystallization, into their own proper form. Now this "proper nature," [Greek: hyparchousan physin], is not the acquired national habit, but the common and universal constitution of the human soul. This constitution is kept under by the feelings which prompt to action, for those feelings depend upon parts of character, or of prejudice, which are peculiar to individuals or to nations; and the pleasure which all men seek is a kind of partial casting away of these more active feelings, to return to the calm and unchanging constitution of mind which is the same in all. 100. We shall, therefore, find that man, in the business of his life, in religion, war, or ambition, is national, but in relaxation he manifests a nature common to every individual of his race. A Turk, for instance, and an English farmer, smoking their evening pipes, differ only in so much as the one has a mouthpiece of amber, and the other one of sealing wax; the one has a turban on his head, and the other a night-cap; they are the same in feeling, and to all intents and purposes the same men. But a Turkish janissary and an English grenadier differ widely in all their modes of thinking, feeling, and acting; they are strictly national. So again, a Tyrolese evening dance, though the costume, and the step, and the music may be different, is the same in feeling as that of the Parisian guinguette; but follow the Tyrolese into their temples, and their deep devotion and beautiful though superstitious reverence will be found very different from any feeling exhibited during a mass in Notre-Dame. This being the case, it is a direct consequence, that we shall find much nationality in the Church or the Fortress, or in any building devoted to the purposes of active life, but very little in that which is dedicated exclusively to relaxation, the Villa. We shall be compelled to seek out nations of very strong feeling and imaginative disposition, or we shall find no correspondence whatever between their character, and that of their buildings devoted to pleasure.