into his pupil that he purposes to infuse; but who is there that refuses to confess, that the failure is to be ascribed to the indolence or unskilfulness of the master, not to the impossibility of success?

The more inexperienced and immature is the mind of the infant, the greater is its pliability. It is not to be told how early, habits, pernicious or otherwise, are acquired. Children bring some qualities, favourable or adverse to cultivation, into the world with them. But they speedily acquire other qualities in addition to these, and which are probably of more moment than they. Thus a diseased state of body, and still more an improper treatment, the rendering the child, in any considerable degree, either the tyrant or the slave of those around him, may in the first twelve months implant seeds of an ill temper, which, in some instances, may accompany him through life.

Reasoning from the principles already delivered, it would be a gross mistake to suppose, that the sole object to be attended to in the first part of education is to provide for the present ease and happiness of the individual. An awakened mind is one of the most important purposes of education, and it is a purpose that cannot too soon enter into the views of the preceptor.

It seems probable that early instruction is a matter, in itself considered, of very inferior value.

8

Many of those things which we learn in our youth, it is necessary, if we would well understand, that we should learn over again in our riper years. Many things that, in the dark and unapprehensive period of youth, are attained with infinite labour, may, by a ripe and judicious understanding, be acquired with an effort inexpressibly inferior. He who should affirm, that the true object of juvenile education was to teach no one thing in particular, but to provide, against the age of five and twenty, a mind well regulated, active, and prepared to learn, would certainly not obtrude upon us the absurdest of paradoxes.

The purpose therefore of early instruction is not absolute. It is of less importance, generally speaking, that a child should acquire this or that species of knowledge, than that, through the medium of instruction, he should acquire habits of intellectual activity. It is not so much for the direct consideration of what he learns, that his mind must not be suffered to lie idle. The preceptor in this respect is like the incloser of uncultivated land; his first crops are not valued for their intrinsic excellence; they are sown that the land may be brought into order. The springs of the mind, like the joints of the body, are apt to grow stiff for want of employment. They must be exercised in various directions, and with unabating perseverance. In a word, the first lesson of a ju

dicious education is, Learn to think, to discriminate, to remember, and to enquire*.

ESSAY II.

OF THE UTILITY OF TALENTS.

DOUBTS have sometimes been suggested as to the desirableness of talents. "Give to a child," it has frequently been said, "good sense and a virtuous propensity; I desire no more. Talents are often rather an injury that a benefit to their possessor. They are a sort of ignis fatuus leading us astray; a fever of the mind incompatible with the sober dictates of prudence. They tempt a man to the perpetration of bold, bad deeds; and qualify him rather to excite the admiration, than promote the interests, of society."

This may be affirmed to be a popular doctrine; yet where almost is the affectionate parent who would seriously say, "Take care that my child do not turn out a lad of too much capacity ?"

The capacity which it is in the power of education to bestow, must consist principally in in-

*Conjectures respecting the studies to be cultivated in youth, not so much for their own sake, as for that of the habits they produce, are stated in Essay VI.

formation. Is it to be feared that a man should know too much for his happiness? Knowledge for the most part consists in added means of pleasure or enjoyment, and added discernment to select those means.,

It must probably be partial, not extensive, information, that is calculated to lead us astray. The twilight of knowledge bewilders, and infuses a false confidence; its clear and perfect day must exhibit things in their true colours and dimensions. The proper cure of mistake, must be to afford me more information; not to take away that which I have.

Talents in general, notwithstanding the exception mentioned in the outset, hold a higher estimation among mankind than virtues. There are few men who had not rather you should say of them that they are knaves, than that they are fools. But folly and wisdom are to a great de gree relative terms. He who passes for the oracle of an obscure club, would perhaps appear ignorant, and confused, and vapid, and tedious, in a circle of men of genius. The only complete protection against the appellation of fool, is to be the possessor of uncommon capacity. A self-satisfied, half-witted fellow, is the most ridiculous of all things.

The decision of common fame, in favour of talents in preference to virtues, is not so absurd as has sometimes been imagined. Talents are the

instruments of usefulness. He that has them, is capable of producing uncommon benefit; he that has them not, is destitute even of the power. A tool with a fine edge may do mischief; but a tool that neither has an edge nor can receive it, is merely lumber.

Again; the virtues of a weak and ignorant man scarcely deserve the name. They possess it by way of courtesy only. I call such a man good, somewhat in the same way as I would call my dog good. My dog seems attached to me; but change his condition, and he would be as much attached to the stupidest dunce, or the most cankered villain. His attachment has no discrimination in it; it is merely the creature of habit.

Just so human virtues without discrimination, are no virtues. The weak man neither knows whom he ought to approve, nor whom to disapprove. Dazzled by the lustre of uncommon excellence, he is frequently one of the first to defame it. He wishes me well. But he does not know how to benefit me. He does not know what benefit is. He does not understand the nature of happiness or good. He cannot therefore be very zealous to promote it. He applies as much ardour to the thought of giving me a trinket, as to the thought of giving me liberty, magnanimity, and independence.

The idea of withholding from me capacity, lest