totally arrest the operation of mind, and prevent the association of ideas, we might safely pursue our plan, But since this is not in our power, since the ever-active principle must proceed in its course, we have no alternative but to direct that course either to truth or error. If the strength of our own prejudices lean towards the latter; if, by our conduct and our expressions of delight and complacency, we have taught them to associate the idea of good with what is in its nature evil; and, by our manifest indifference or contempt, taught them to associate the idea of evil with what is in its nature good; we ought not to be surprised, if the associations thus produced should lead to consequences beyond our calculation. Nor need we wonder, if the vehemence of desires thus engendered should, according to the predominance of vanity or appetite, either run the full career of folly, or sink into the depths of vice.

operation of the passions, and the influence of the affections upon the happiness of individuals and of socicty, must be sensible, that if these do not receive a proper direction in early life, the acquisition of knowledge will never render a man wise unto happiness or unto virtue, more than unto salvation.'

"If, upon taking these things into consideration, we acquire a proper view of the necessity of perfecting the intellectual and moral powers of our children, we shall adopt the means best suited to views so comprehensive. If we consider, with an amiable and enlightened philosopher*, the object of educa tion to be first, to cultivate the various principles of our nature, both speculative and active, in such a manner as to bring them to the greatest perfection of which they are susceptible; and secondly, by watching over the impressions and associations which the mind receives in early life, to secure it against the influence of prevail

'to engage its prepossessions on the side of truth; the importance of the object will command our attention, and our anxiety to accomplish it will prompt to vigorous exertion, "I remain, your's.

DEFENCE

BEFOR

EFORE I proceed to a further investigation of the sub ject with which I concluded my last, I shall fully reply to the objections you have so candidly stated.

"You say, that without having ever read a page of metaphysics, you can easily comprehend what I mean by the associations of ideas. But it appears to you, that I have laid too great a stress upon the ⚫ strength of those that are given in infancy; as experience may convince us, that the impressions received in that early period are ⚫ slight and evanescent; that the pleasures and pains of childhood are not the pleasures and pains of ⚫our riper years, and that this change of the objects of desire or aversion shows the early association of ideas to have been slight and transient.' "That thousands of casual associations are of this description, I readily admit; and I believe, on close and accurate examination, we shall find that the permanency of associations depends, in the first place, on the strength of the original impression, and secondly, on the frequency of the repetition.

"To give an instance of each kind. First, that the strength of the impression occasioned the associations to be indelibly fixed in the mind. Of this we have a convincing proof in the number of persons who are unhappily through life slaves to the terrors of darkness, from the idea of ghosts and darkness

having been associated together in infancy, and forcibly impressed by means of the passion of fear. Long after reason has pointed out the absurdity of this association, long after the belief in apparitions has ceased to be a part of the creed, has this association continued to operate upon the mind, and to many a brave man, and many a sensible woman, proved a lasting source of misery and disquiet.

"This is now so well known that servants are generally cautioned against frightening children by those foolish stories which were once so current in every nursery.But is the fear of ghosts and hobgoblins the only false and permanent association of which the mind is at that early period susceptible? Alas! a thousand others of no lees fatal tendency are often then reseived, engendering prejudices no less dangerous and indelible.

"That all our desires are associ-, ated with the ideas of pleasure, and all our aversions with those of painno one who gives the least observa, tion to what passes in his own minde or that of others, can doubt. Thesy associations take place at an earlm period, for it is by means of thee that a child learns to distinguish th. voice of praise from that of chidingd The pleasurable sensation exciteby praise gives rise to self-complae cency; and the idea of the pleasuro experienced from it will not fail ts be associated with the circumstance

by which it has been most frequently produced; inclining the child to a repetition of the same mode of conduct for which it has been already praised. The idea of pleasure attached to the gratification of selfwill is, however, so much more lively in early life than any other association, that it will, if not properly guarded against, counteract even the love of praise. You desire your little girl to fetch a book from the other end of the room: she obeys, and is caressed and praised for her ready obedience. Thus pleasure becomes associated with obedience. But perhaps in an hour after you desire her to give up a favourite plaything, and go to bed. The pleasure she derives from her amusement will here oppose itself to the pleasure derived from your approbation; and if the association of pleasure with the gratification of self-will has not already been broken, and the desire subdued, there is no doubt but it will here prevail, and triumph over the pleasure of obedience. When the desire of gratifying self-will does not interpose, the association of praise and pleasure will recover its infiaence, and the pleasurable idea connected with praise be extended to all its attending circumstances. For instance. Let your little girl be dressed in new and unusual finery, and brought into company, where every voice, shall join in praise of the ornaments with which she has been decorated. Observe the satisfaction with which she eyes the pretty shoes and pretty sash, which are the objects of praise and adiniration. The idea of praise may thus be associated with the idea of finery, and thus, no doubt, may the love of dress be generated; but that it will remain permanent without many repetitions of the

first impression is, I think, a cont clusion which experience does not justify. The first impression would be equally strong on the mind of a boy or girl; but on the mind of the boy it will not long have influence, being early, and effectually counteracted. On the mind of the poor gin, on the contrary, it may be deeply impressed; for she is unhappily exposed to a daily repetition of the same association, and can, therefore, have little chance of escaping its pernicious influence.

and

"From these remarks it appears evident, that the early associations to which our attention ought chiefly to be directed, which we must most scrupulously examine, and most assiduously watch, are, first, those which are powerfully impressed by means of strong sensation; secondly, those which are fixed by means of frequent repetition. these are properly guarded against, I think we need be under no apprehension concerning those slight and transient associations, to which, by a certain class of philosophers, sq much has been attributed.

IF

"To be able to examine and to de cide on the tendency ofimpressions, does, indeed, seem to require a knowledge of the human mind, which few mothers in the common path of life can be supposed to possess. I say seem to require, for in reality it requires nothing more than strict attention to the subject, directed by that experience which a knowledge of one's own mind, and common observation on the characters of others, must bestow. The more enlightened our understandings, the more enlarged the sphere of our observation, with so much greater facility shall we be enabled to trace, with so much greater certainty to decide on, the consequences of associations. But it is not to want of Knowledge

ficiency is most commonly to be ascribed. It is our own indolence, our own selfishness, our unwillingness to counteract our own prejadices, that prevent us from applying to the subject the degree of understanding and information we possess. For a standard whereby to judge of the tendency of associations, no Christian mother can be at a loss. She, indeed, whose notions of re. ligion extend a little further than to the mere forms of the sect in which she was educated, will here be found to possess a very great advantage. In the morality of the Gospel she has an excellent criterion; and if she conscientiously endeavours to prevent all associations in the minds of her children that are at variance with its precepts, she lays the most probable foundation for their future happiness.

The system of morality established by Jesus Christ does, indeed, in many respects, differ essentially from the morality of the world. But till it can be proved that the latter is better suited for advancing the dignity of our-nature, is better calculated for promoting individual and social happiness, I do not scruple to give a decided preference to the former. To it, therefore, should I endeavour to form the mind. By it should I try the habits, the prejudices, (for they can scarcely be called opinions) that are acquired in infancy; and while I did so, I would submit my own prejudices, my own opinions, to the same test. 'There are few indi

'cation has been conducted in every respect with attention and judgment. Almost every man of reflexion is conscious, when he arrives at maturity, of many defects in his mental powers, and of many inconvenient habits which might have been prevented or remedied in his infancy or youth. Such a consciousness is thefirst step towards improvement; and the person who feels it, if he is possessed of resolution and stea<diness, will not scruple to begin a 'new course of education for him

self.-It is never too late (he adds) to think of the improvement of our faculties.' It is never too late, I would add, to examine our opinions with attention; so that we may be able to discriminate between those which have been adopted by the understanding on a rational conviction of their truth, and those that are the offspring of false associations deeply impressed upon our minds in early life. Without such an examination of our opinions, we shall, in educating our children, be but perpetuating the reign of prejudice and error. If even in our religious sentiments or feelings there are any that will not stand the test I have mentioned, though we may not immediately be able to detect their fallacy, we ought, at least, to beware of inculcating them; lest by associating with the sacred name of religion, false and injurious impressions of the Deity, or malevolence and ill-will towards any part of his creation, we inadvertently lay the foundation of a blind and

L

superstitious

superstitious bigotry, or perhaps of that very scepticism against which we, with so much zeal, but so little judgment, attempt to guard.

"The power of association over the mental faculties is extremely obvious but I shall postpone the consideration of it, till we come to treat

of the cultivation of the understanding; and at present confine myself to an examination of those early associations which affect the heart*. The influence of these has not, I believe, been generally attended to so much as the importance of the subject seems to require. Love and hatred are the great springs of human action. In their various modifications they give rise to every passion and affection of the human soul; and according to the objects with which they are associated, and to the passions which they produce, will vice or virtue predominate in

the character of the individual. How far the primary passions of love and hatred, with their several dependent passions, may be, and actually are, influenced by early association, it shall now be my endeavour to explain by the most obvious and familiar examples.

"By tracing the rise of the malevolent passions, to the earliest stage of life, I shall, as I hope, give a powerful incentive to maternal vigilance; and by showing how the benevolent affections may, at the same early period, be inspired, I give a new motive to maternal virtue. Such at least, is the glorious aim I have in view; and were all mothers possessed with the same zeal for the happiness of their offspring as is felt by my friend, I should not despair of its accomplishment. Adieu."