obtrusive, are not within the notice of a
temporary resident.

It is not therefore extraordinary, that I, who have been domesticated
some years in France, who have lived among its inhabitants without
pretensions, and seen them without disguise, should not think them quite
so polite, elegant, gay, or susceptible, as they endeavour to appear to
the visitant of the day. Where objects of curiosity only are to be
described, I know that a vast number may be viewed in a very rapid
progress; yet national character, I repeat, cannot be properly estimated
but by means of long and familiar intercourse. A person who is every
where a stranger, must see things in their best dress; being the object
of attention, he is naturally disposed to be pleased, and many
circumstances both physical and moral are passed over as novelties in
this transient communication, which might, on repetition, be found
inconvenient or disgusting. When we are stationary, and surrounded by
our connections, we are apt to be difficult and splenetic; but a literary
traveller never thinks of inconvenience, and still less of being out of
humour--curiosity reconciles him to the one, and his fame so smooths all
his intercourse, that he has no plea for the other.

It is probably for these reasons that we have so many panegyrists of our
Gallic neighbours, and there is withal a certain fashion of liberality
that has lately prevailed, by which we think ourselves bound to do them
more than justice, because they [are] our political enemies. For my own
part, I confess I have merely endeavoured to be impartial, and have not
scrupled to give a preference to my own country where I believed it was
due. I make no pretensions to that sort of cosmopolitanism which is
without partialities, and affects to consider the Chicktaw or the Tartars
of Thibet, with the same regard as a fellow-countryman. Such universal
philanthropists, I have often suspected, are people of very cold hearts,
who fancy they love the whole world, because they are incapable of loving
any thing in it, and live in a state of "moral vagabondage," (as it is
happily termed by Gregoire,) in order to be exempted from the ties of a
settled residence. _"Le cosmopolytisme de systeme et de fait n'est qu'un
vagabondage physique ou moral: nous devons un amour de preference a la
societe politique dont nous sommes membres."_ ["Cosmopolytism, either in
theory or in practice, is no better than a moral or physical vagrancy