There is little risk of our mistaking these latter; the rites of Hallowe’en, and the festivities of Beltane, possess well-authenticated genealogies. There are other usages, however, which, though they bear no less strongly the impress of Paganism, show a more uncertain lineage. And regarding these, we find it difficult to determine whether they have come down to us from the days of the old mythology, or have been produced in a later period by those sentiments of the human mind to which every false religion owes its origin. The subject, though a curious, is no very tangible one. But should I attempt throwing together a few simple thoughts respecting it, in that wandering desultory style which seems best to consort with its irregularity of outline, I trust I may calculate on the forbearance of the reader. I shall strive to be not very tedious, and to choose a not very beaten path. Man was made for the world, and the world for man. Hence we find that every faculty of the human mind has in the things which lie without some definite object, or particular class of circumstances, on which to operate. There is a thorough adaptation of that which acts to that which is acted upon--of the moving power to the machine; and woe be to him who deranges this admirable order, in the hope of rendering it more complete. It is prettily fabled by the Brahmins, that souls are moulded by pairs, and then sent to the earth to be linked together in wedlock, and that matches are unhappy merely in consequence of the parties disuniting by the way, and choosing for themselves other consorts. One might find more in this fable than any Brahmin ever found in it yet. There is a prospective connexion of a similar kind formed between the powers of the mind and the objects on which these are to be employed, and should they be subsequently united to objects other than the legitimate, a wretchedness quite as real as that which arises out of an ill-mated marriage is the infallible result.