and destiny of spirit; the last discoveries in science; the probable course of governments; the tendencies of the times; the changes which manners and customs undergo. No place is so proper for the discussion of social problems as the social circle; for there the solutions of these problems are to produce effect, and there are the individuals upon whom these changes are to operate. In the conversational intercourse between old and young, few persons seem to be aware of the vast amount of influence and information thus communicated. Young persons of intelligence listen with instinctive veneration to the words of the old, and every word so told them is recorded on the leaves of an imperishable memory. Happy is the Gamaliel who can find some intelligent youth to instruct, and happy the youth who can find a Gamaliel whom wisdom has informed, while age has made. him venerable!

In the direction of conversation, then, when minds. begin to discuss more important things than the casual gossip of the day, let the thoughts be turned on all those problems of society, of nature, and of human improvement, about which some discoveries may yet be made, and on which the intellect becomes interested, and the suggestions of several persons mutually excited may elicit some new experiments, or new results. It is thus that conversation will aid inquiry and the activity of the mind be kept up, and its energies strengthened.

CONVERSATION-HOW CARRIed on.

As conversation is free, confidential, and in a great degree spontaneous, it seems absurd to suggest any rules for its conduct. So it is; but as Cowper has thought it not beneath him to write a poem on this subject, I may venture barely to state two or three hints. Most of what may be said on the subject of conducting conversation must be negative; for most of the errors of manner in conversing arise from doing what ought not to be done. I will state what I think conversation is, and what I think it is not.

1. The proper manner of conversation has been defined by some one to be “a ball, which is thrown from player to player without being allowed to drop, and thus keeps each one in play." This figure certainly represents what the manner ought to be.

In a circle of friends met for mutual converse, no one is so humble that he should be neglected; no one so high that he is entitled to engross all attention. When people meet together, as superior and inferior, to be measured by station, strength, or talents, all conversation, as such, ceases. That beautiful play of fancy, wit, and sentiment, which often beams from a young girl with more brightness than from the most learned sage, is lost. The timid girl shrinks within herself; the youth stands abashed; the diffident part of the company refuse to speak; and thus the party is chilled with an icy reserve. This is a

}

great mistake on the part of those whose exclusiveness has brought it on. Conversation, to be conversation, must be shared in by all; and it should be a duty as well as a courtesy, on the part of those who have the highest place, and talk with the greatest ease, to bring out the minds of all the others—to reflect the lambent rays of those who shine the least, and allow an unclouded brilliancy to those small but bright stars which are visible only when greater ones. retire.

In fine, conversation must be this continual play · this perpetual motion of the ball from hand to hand, in order to make it genial to all the company, to bring out all minds, and to make it that free, gladsome communion of spirits, which makes society here seem sometimes like a picture of the ideal heaven.

When any

2. Dogmatism is not conversation. one in company, whether having just or unjust claims to superiority, assumes an air of consequence, and deals out a succession of dogmatic assertions, it not only offends the sensibilities of the other members of the circle, but absolutely puts an end to any free intercourse of sentiment. It is an oracle, and not a gentleman, who speaks. There may be much information conveyed, and that, too, of value; but it is seldom received with any feeling but that of disgust by the hearers.

3. Debate is not conversation; it is simply an argument to maintain opinion. It is not an interchange

of ideas it is not an inquiry: it is not sentiment;

it is only an argument. Cowper says—

"Ye powers who rule the tongue, if such there are,

And make colloquial happiness your care,

Preserve me from the thing I dread and hate,

A duel in the form of a debate."

He

4. An harangue is not conversation. If any man feels himself impelled to harangue others, he should choose a larger audience than a private circle. should get a lecture-room, and invite his friends there on a stated occasion, when doubtless both they and he may profit by the exercise. But conversation is the mutual intercourse of several minds, and admits of no monopoly by any one of the party.

5. A mere narrative is not conversation, because it is all on one side; yet narrative and anecdote may be employed to illustrate the subject of conver

sation :

"A story, in which native humor reigns,

Is often useful, always entertains:

A graver fact enlisted on your side,

May furnish illustration well applied;

But sedentary weavers of long tales

Give me the fidgets, and my patience fails."

The general idea of conversation, as I have described it here, is that of a mutual interchange of ideas, sentiment, wit, and information; kept up, like a ball, by constant play, and never monopolized by one person. This shows what the leading members of a party or circle should endeavor to do, in order to accomplish this. They should direct attention to topics

of common interest; they should draw out diffident and backward minds, and throw out ideas which may excite and enliven. Should any of the party still retire within themselves, and refuse to mingle in the general current, still the others should keep up the ball, and never let it drop from neglect.

THE COMMUNION OF SPIRITS AN EDUCATOR.

Why is it that great men have had either great mothers or great teachers? Or, in other words, as mothers are teachers, why is it that mediocre teaching does not produce great men? On the theory, that it is genius which makes great statesmen, great generals, great orators, or great workmen, then it is of no great consequence what sort of teaching they have, since it is a sort of supernatural genius which accomplishes these great results. But it is not so. This remarkable genius is almost invariably found accompanied with either great industry or superior instruction.

It is a fact, that most of those who have been remarkable for superior talents, have had either superior mothers or superior teachers. The source of this great influence of a great mind in rearing and nourishing other great minds, we readily discover by looking a little into the mode by which mind acts upon mind. If we were to go to the school of a man, many of whose pupils have turned out brilliant and successful men, we should probably find that he used