nd
that, too, whether I judge from a moral or an intellectual point of
view. It is the quintessence, the true substance of the conversation,
and this remains identical, no matter what may have given rise to the
conversation, or what it may be about; the relation between the two
being that of a general idea or class-name to the individuals which it
covers.

As I have said, the most interesting and amusing part of the matter is
the complete identity and solidarity of the gestures used to denote
the same set of circumstances, even though by people of very different
temperament; so that the gestures become exactly like words of
a language, alike for every one, and subject only to such small
modifications as depend upon variety of accent and education. And yet
there can be no doubt but that these standing gestures, which every
one uses, are the result of no convention or collusion. They are
original and innate--a true language of nature; consolidated, it may
be, by imitation and the influence of custom.

It is well known that it is part of an actor's duty to make a careful
study of gesture; and the same thing is true, to a somewhat smaller
degree, of a public speaker. This study must consist chiefly in
watching others and imitating their movements, for there are no
abstract rules fairly applicable to the matter, with the exception
of some very general leading principles, such as--to take an
example--that the gesture must not follow the word, but rather
come immediately before it, by way of announcing its approach and
attracting the hearer's attention.

Englishmen entertain a peculiar contempt for gesticulation, and look
upon it as something vulgar and undignified. This seems to me a silly
prejudice on their part, and the outcome of their general prudery. For
here we have a language which nature has given to every one, and which
every one understands; and to do away with and forbid it for no better
reason than that it is opposed to that much-lauded thing, gentlemanly
feeling, is a very questionable proceeding.

ON EDUCATION.

The human intellect is said to be so constituted that _general ideas_
arise by abstraction from _particular observations_, and therefore
come after them in point of time. If this is what actually occurs, as
happens in the case of a man who has to depend solely upon his own
experience for what he learns--who has no teacher and no book,--such
a man knows quite well which of his particular ob