was good, who, on seeing a criminal led to execution, exclaimed, 'There goes my wicked self!' If we look at common patriotism, it will furnish an illustration of party spirit. One would think by an Englishman's hatred of the French, and his readiness to die fighting with and for his countrymen, that all the nation were united as one man, in heart and hand--and so they are in war-time and as an exercise of their loyalty and courage: but let the crisis be over, and they cool wonderfully; begin to feel the distinctions of English, Irish, and Scotch; fall out among themselves upon some minor distinction; the same hand that was eager to shed the blood of a Frenchman, will not give a crust of bread or a cup of cold water to a fellow countryman in distress; and the heroes who defended the 'wooden walls of old England' are left to expose their wounds and crippled limbs to gain a pittance from the passengers, or to perish of hunger, cold, and neglect, in our highways. Such is the effect of our boasted nationality: it is active, fierce in doing mischief; dormantly lukewarm in doing good. We may also see why the greatest stress is laid on trifles in religion, and why the most violent animosities arise out of the smallest differences, either in this or in politics. In the first place, it would never do to establish our superiority over others by the acquisition of greater virtues, or by discarding our vices; but it is charming to do this by merely repeating a different formula of prayer, turning to the east instead of the west. He should fight boldly for such a distinction, who is persuaded it will furnish him a passport to the other world, and entitle him to look down on the rest of his fellows as _given over to perdition_. Secondly, we often hate those most with whom we have only a slight shade of difference, whether in politics or religion; because as the whole is a contest for precedence and infallibility, we find it more difficult to draw the line of distinction where so many points are conceded, and are staggered in our conviction by the arguments of those whom we cannot despise as totally and incorrigibly in the wrong. The High Church party in Queen Anne's time were disposed to sacrifice the Low Church and Dissenters to the Papists, because they were more galled by their arguments and disconcerted with their pretensions. In private life the reverse of the foregoing holds good: that is, trades and professions present a direct contrast to sects and parties. A conformity in sentiment strengthens our party and opinion, but those who have a similarity of pursuit, are rivals in interest; and hence the old maxim, that _two of a trade can never agree_. 1830. ESSAY IV ON THE FEELING OF IMMORTALITY IN YOUTH