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    a judgment from events which pass before our eyes , how unapt are we at selecting the available circumstances , and passing over those which only encumber the inquiry ! In reading on any particular subject , this difficulty is in some measure obviated by the skill of the writer , if he be a good one ; but no cafe can supersede our own ; artd though much knowledge may be gained , it will not be accompanied by an appropriate share of wisdom ,

    Unless we train our own thoughts to a methodical . arrangement of facts , as tyell as to a clear insight into them . One person reads Waverley with great interest ; but retains Only a confused assemblage of agreeable ideas , io which it is difficult to say what class predominates . He remembers that tnef e are beautiful descriptions of scenery , and fine delineations of character , that the story is engrossing , arid the situations splendid ; but be wangles all these together in his report of the book , and intersperses big

    account with notices of where he was when he read it , what neighbour called and interrupted him in an interesting scene , how he was persuaded to leave it and go out to dinner , what company he met * and so on , in sttange disorder . A more accurate thinker would give a widely different report . He would bring together in his conversation , as previously in his mind , various examples of the same excellence : of these excellences he would speak

    separately , and class them in what hi * believed to be their due degrees , so as to give the hearer a distinct conception of the extent of the design , and thfe " scope of the story ; he would speak of the book alone , while it was the theme ^ of conversation ; and especially , as totally irrelevant to the subject * he would omit all mention of himself . Can there be a question which of these two has read the book with the greatest profit and enjoyment ?

    If it be objected that it is harsh to require the mind to be always philosophizing , always bent on the acquisition of knowledge , we reply that such is not our intent . A state of vnrelaxing effort is as hurtful to the rnind as to the body . But we maintain that a habit of accurate thought once formed , the workings of the intellect will always be true . New ideas will , without effort , be arranged , and valuable acquisitions will be made , while thfe thinker leaves his mind to itself , and is conscious of no exertion . We

    believe that no relaxation is more salutary than the repose which is enjoyed in a country walk , when the mind , wholly passive , is left open to the influences of nature . But while the mind of a philosopher is as susceptible of pleasure in the fields and woods as that of a sportive child , while he surrenderfe himself up to enjoyment , there is no question but that the impressions received by each will be widely different in nature and value . A child ' s ideas will be jumbled together , and the greater part of them will be

    unconnected and transitory ; those of the philosopher will have found each its appropriate place ; and when he repairs to his closet , he will find that he has gained , not only vigour and refreshment , but further confirmation of some valuable fact , or illustration of some well-grounded theory . An orderly mind is a temple where truth condescends to appear , and delights to be worshiped ; and those who dare to pile upon her altars all that comes within their reach , who deck her shrine with weeds as well as flowers , must

    expect to see their garlands fade unnoticed , and their sacrifices rejected as unacceptable , if not impious . v

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    606 Essays on the Art of Thinking .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1829, page 606, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2576/page/6/