But there is another form in which the same principle appears, not so obvious indeed, but it is one which is at least equally important in the education of the young. Nature always brings it into operation when a teacher, while communicating any series of _connected truths_, such as a portion of history or of science, gives more of the details than the mind of his pupil can receive, or his memory retain at one time. It may be desirable that the pupil should be made thoroughly acquainted with all the minute, as well as with the general circ.u.mstances of a history or a science; but if so, it must be done, not at once, but by degrees, or steps. It is usually done by repeating the course,--"revising," as it is called,--and that perhaps more than once;--going over all the exercises again and again, till the several parts are perceived and remembered in their connection. In these "revisings," the mind forms an a.n.a.lytical table of the subject for itself, consisting of successive steps, formed by the successive courses. By the first course, or hearing, it is chiefly the great outlines of the subject that are perceived; and these form the first branch of a regular a.n.a.lytical table, which every succeeding course of reading or hearing tends to fill up. This will perhaps be best understood by an example.

Let us suppose that a young person sits down to read a history for the first time, and that he reads it with attention and care. When we examine the state of his mind after he has finished it, we find that, independently of what, by the principle of grouping, he has got in the form of episode, he has been able to retain only the great outlines of the history, and no more. He remembers perhaps of whose reign he has been reading, and the princ.i.p.al events that took place during it; but the intermediate and minor events, as connected with the history, he has not been able to remember. Nothing has been imparted by this first reading, but the great landmarks of the narrative. These are destined to form the first branch of a regular a.n.a.lytical table, of which the reign of the particular monarch is the root. This is the frame-work of the whole history of that period, however numerous the minor circ.u.mstances may be; and a second reading will only enlarge his knowledge of the circ.u.mstances under each of the heads. In other words, it will enable him to sub-divide them into more minute details or periods, and thus form a series of second branches from each. Now it is quite obvious, that when this a.n.a.lysis of the circ.u.mstances of that period is once formed in the mind, no new event connected with it can ever come to his knowledge without being cla.s.sed with some of the others. It will be disposed of according to the relation which it bears to the parts already existing; and thus the whole texture will be regularly framed, and every event will have its proper place, and be readily available for future use. One part may be filled up and finished before another; but the regular proportions of the whole remain undisturbed. The pupil has, by the original outline and its several branches, got a date and a place for every new fact which he may afterwards glean, either in his reading or his conversation; and he has a place in which to put it, where it can easily be found. When placed there, it is safe in the keeping of the memory, and will always afterwards be at the command of the will.

The connection of these circ.u.mstances, with the principle in education which we are at present endeavouring to ill.u.s.trate, may not to some be very apparent. We shall therefore take another example from a circ.u.mstance similar to what occurs every day in ordinary life, and in which the principle, in the hands of Nature, is abundantly conspicuous.

In the example we are here to give, she forms the several steps of the cla.s.sification in a number of hearers by _once_ reading a subject, very similar to what she does successively in the mind of one individual by _repeated_ readings.

Let us then suppose a teacher with two or three hundred pupils, including every degree of mental capacity, from the youngest child who is able to understand, up to his own cla.s.sical a.s.sistant; and that he reads to them the history of Joseph as given in the Book of Genesis. Let us also suppose, that they all give him their best attention, and that they all hear the narrative for the first time. Such an experiment, let it be observed, has its parallel every day, in the church, in the cla.s.s room, and in the seminary; and similar effects to those we are about to describe invariably take place in each of them.

When the teacher has read and concluded this lengthened exercise, it will be found, that no two individuals among his hearers have acquired the same amount of knowledge. Some will have received and retained more of the circ.u.mstances, and some less, but no two, strictly speaking, will be alike. Those whose minds were incapable of connecting the several parts of the narrative into a whole, will retain what they have received in disjointed groups and patches,--episodes, as it were, in the narrative,--without being able very clearly to perceive its general design. This cla.s.s, upon whom the principle of a.s.sociation chiefly has been at work, we leave out, and confine ourselves to the state of knowledge possessed by those who are in a greater or less degree capable of cla.s.sification, and of taking some cognisance of the narrative as a connected whole.

Among this latter cla.s.s, some will have retained no more than the bare outline of the history, interspersed with groupings, as in the younger children. They will remember little more than that Joseph was at first a boy in his father's house;--that he was afterwards a slave, and in prison;--and at last, a great man and a governor. Here the _whole history_ is divided into three distinct heads, or eras,--the first branch of an a.n.a.lytical table of the whole story, from one or other of which all the other particulars, of whatever kind, must of necessity take their rise, and branch off in their natural order. An advanced cla.s.s of the auditors will have retained some of the more obvious circ.u.mstances connected with _each of these three great divisions_, as well as the divisions themselves. They will not only remember that Joseph was a boy in his father's house, but they will also be able to remember the more prominent subdivisions of the narrative regarding him while there; such as his father's partiality, his dreams, and his brothers' hatred. The second great division will be recollected as including the particulars of his being sold, his serving in Potiphar's house, and his conduct in prison; and the third division will be remembered as containing his appearance before Pharoah, his laying up corn, his conduct to his brothers, and his reception of his father and family. These subdivisions, it will at once be perceived, form the _second branch_ of a regular a.n.a.lytical table, each of which has sprung from, and is intimately connected with, some one or other of the three great divisions forming the first branch, of which the "History of Joseph" is the comprehensive root.

In like manner, a third cla.s.s of the pupils, whose minds have been better cultivated, and whose memories are more retentive, will not only remember all this, but they will also remember, in connection with each of these subdivisions, many of the more specific events included in, or springing from them, and which carry forward this regular a.n.a.lytical table one step farther. As for example, under the subdivision ent.i.tled "Joseph's conduct to his brethren," they will remember the "detention of Simeon,"--"the feast in the palace,"--"the scene of the cup in the sack," and "Joseph's making himself known." Even these again might be subdivided into their more minute circ.u.mstances, as a fourth, or even a fifth branch, if necessary, all of which might be exactly delineated upon paper, as a regular a.n.a.lytical table of the history of Joseph.

Here, then, we have an example of Nature herself dividing an audience into different cla.s.ses, and that by one and the same operation,--by one reading,--forming in each cla.s.s part of a regular a.n.a.lytical table of the whole history, each cla.s.s being one step in advance of the other.

The first has the foundation of the whole fabric broadly and solidly laid; and it is worthy of remark, that there is not one of the ideas acquired by the most talented of the hearers, that is not strictly and regularly derived from some one or other of the three general divisions possessed by the first and the least advanced; and any one of the ideas may be regularly traced back through the several divisions to the root itself. The additional facts possessed by the second cla.s.s, are nothing more than a more full developement of the circ.u.mstances remembered by the first; and those obtained by the third, are but a more extensive developement of the facts remembered by the second.

This being the state of the several cla.s.ses into which Nature divides every audience, it is of importance to trace the means which she employs for the purpose of _advancing_ each, and of ultimately completing the a.n.a.lysis; or, in other words, perfecting the knowledge of the narrative, in each individual mind. This is equally beautiful, and equally simple.

It is, if we may be allowed the expression, by a regular system of building. The foundation being laid, and the frame-work of the whole being erected, in the knowledge of the great general outline, confusion is ever after completely prevented. Every piece of information connected with the history, which may be afterwards received, has a specific place provided for it. It must belong to some one or other of the three great divisions; and it is there inserted as a part of the general building.

It is now remembered in its connection, till all the circ.u.mstances,--the whole of the information,--gradually, and perhaps distantly received, complete the narrative.

To follow out this plan of Nature regularly, as in a school education, the method must be exceedingly obvious; for if the first cla.s.s, by once hearing the chapters read, have received merely the outline,--the frame-work of the narrative,--it must be obvious, that when this has by reflection become familiar, a second reading would enable them to fill up much of this outline, by which they would be on a par with the second. Another reading would, in like manner, add to the second, and form a third; and so forth of all the others. Each reading would add more and more to the knowledge of the pupil; and yet, every idea communicated would be nothing more than a fuller developement of the original outline,--the frame-work,--the skeleton of the story which he had acquired by the first reading. By successive readings, therefore, the first cla.s.s will take the place of the second, the second of the third, and so on to the end. This is Nature's uniform method of perfecting her pupils in any branch of _connected_ knowledge;--a method which, therefore, it should be the object of the Educationist to understand, and closely to imitate.

From the cases which we have in this chapter supposed as examples, there are several important practical inferences to be derived, to which we shall here very briefly advert.

In the first place, we are led to infer, from all the cases brought into notice, that every kind of external force, or precipitation in education, is abhorrent to Nature. In each of the cases supposed, we have a remarkable exhibition of the calm serenity of Nature's operations in the education of the young. For instance, in the last case supposed, the children all listened,--they all heard the same words,--the mental food was the same to each, however diversified their abilities might be; and it was indiscriminately offered in the same form to all, although all were not equally prepared to receive and digest it. The results accordingly were, in fact, as various as the number of the persons present. And yet, notwithstanding of all this, there was no hurry, no confusion, no attempt to stretch the mind beyond its strength. Each individual, according to his capacity, laid hold of as much as his mind could receive, and silently abandoned the remainder.--But if there had been any external urgency or force employed, to compel the child to accomplish more than his mind was capable of, this serenity and composure would have been destroyed; irritation, and confusion, and mental weakness, would have been the consequence; and altogether, matters would not have been made better, but worse, by the attempt.

Another inference, which we think may legitimately be drawn from the above examples, is this, that although Nature prompts the child silently to throw off or reject that which the mind at the time cannot receive, yet it would be better for the child if no more had been pressed upon him than he was capable of receiving. The very rejection of any portion of the mental food presented for acceptance, must in some measure tend to dissipate the mind, and exhaust its strength. This we think is demonstrated by the fact, that the child had to listen for _an hour_, and yet retained on his memory no more than experience shews us could have been much more successfully communicated in _five minutes_.

This leads us to another remark, almost equally important; which is, that the want of cla.s.sification among the children, will not only hurt them, but tend to waste the time, and unnecessarily to exhaust the strength of the teacher. The teacher's success with any one child, is not to be estimated by the pains he takes, or the extent of his labour, but by the amount of knowledge actually retained by the child. To employ an hour's labour, therefore, to communicate that knowledge which could with much better effect be given in five minutes, is both unreasonable and improper; and every one who will for a moment think on the subject must see, that a lesson, which in that short s.p.a.ce of time conveyed the whole of the knowledge that the pupils had been able to pick up during the hour's exercise, would leave the teacher eleven-twelfths of his time to benefit the other cla.s.ses. The nurseryman follows this plan with his trees, and with evident success, both in saving time, and room, and labour. When he sows his acorns, one square yard will contain more plants than will ultimately occupy an acre. It is only as they increase in growth, that they are thinned out and transplanted; and such should be the case in communicating knowledge to children. To attempt to teach the whole history at once, is like sowing the whole acre with acorns, and thinning them out during a quarter of a century. The loss of seed in this case is the least of the evils; for the ground would be robbed of its strength, nine-tenths of it would be rendered unnecessarily useless during a large portion of the time; and much of the anxiety, and care, and labour of the nurseryman would be thrown away. Ultimately he would find, that of the many thousands of oaks he had sowed, he had been able to rear no more _than the acre could carry_. By following out this principle in education, and giving the child as much as he can receive, and no more, of the whole series of truths to be communicated, his mind, at the close of the exercise, will be much more vigorous, the ideas received will be much better understood, more firmly rivetted upon the memory, and much more at the command of the will, while the quant.i.ty of knowledge really communicated, is at least equal in amount.--The only thing indeed that renders a contrary plan of procedure even tolerable to a child, is the wise provision of Nature, by which she induces him to throw off, with some degree of ease, the superfluous matter; but had the reception and retention of the whole by each child been demanded by the teacher, the very attempt to do so on the part of the pupil, would not only have been irritating and burdensome, but it would have been extremely hurtful to the mind, by stretching its powers beyond its strength.

FOOTNOTES:

[6] Note E.

CHAP. VIII.

_On Nature's Methods of Teaching her Pupils to make use of their Knowledge._

We come now to another operation of Nature with the young, to which she appears to attach more importance than she does to any of her previous educational processes, and to which she obviously intends that a more than ordinary attention should be paid on our parts. This is the training of her pupils to make use of their knowledge, and to apply the information they possess to guide them in the common affairs of life.

This is obviously the great end which she has all along had in view; and to which the cultivation of the mind, and the acquisition of knowledge are merely preparatives. We shall first direct attention to a few of the indications of this principle as they actually appear in ordinary life; and then we shall endeavour to point out some of the laws by which she appears to regulate them.

In the early periods of infancy we can plainly distinguish between certain actions which depend upon _instinct_, and which are performed by the infant perfectly and at once, without experience, and without teaching;--and others of which the infant at first appears to be incapable, but which it gradually _acquires_ by experience, or more correctly, which it _learns_ by an application of the knowledge which it is daily realizing. Among the former, or instinctive cla.s.s, we may rank the acts of sucking, swallowing, and crying, which are purely acts of instinct; while among the numerous cla.s.s belonging to the latter, we include all those actions which are progressively improved, and which are really the result of experience, derived from the application of their acquired knowledge. As an example of these, we may instance the acts of winking with the eyelids on the approach of an object to the eye; the avoiding of a blow; the rejection of what is bitter or unpalatable; the efforts made to possess that which has been found pleasant; and the shunning of those acts for which it has been reproved or punished. All these, and thousands of similar acts, are really the result of a _direct application of previous knowledge_, and which, without the possession of that knowledge, never are, nor could be performed.

Mankind in infancy being, in the intention of Nature, placed under the care of tender and intelligent parents are not provided with many instinctive faculties. Their physical welfare is at first left altogether to the care of the nurse; but, from a very early period of consciousness, they intellectually become the pupils of Nature. Almost all their actions are the results of experience;--of knowledge acquired, and knowledge applied. Their attainments at the beginning are no doubt few;--but, from the first, they are well marked, and go on with increasing rapidity. The acquisition of knowledge by them, and especially the application of it, are evident to the most cursory observer. For example, we see a child cling to its keeper, and refuse to go to a stranger;--we see it when hungry stretch out its arms, and cry to get to its nurse;--and when it has fallen in its efforts to walk, it will not for some time attempt it again. These, and many more which will occur to the reader, are the results of Nature's teaching;--her suggestions to her pupil for the right application of its knowledge. The child has been taught from experience that it is safe and comfortable with its keeper, and it applies this knowledge by refusing to leave her.

It has learned how, and by whom, its hunger is to be satisfied; and it applies this knowledge by seeking to be with its nurse. It has learned by experience, that the attempt to walk is dangerous; and it applies that knowledge by avoiding the danger. Here the child is wholly as yet in the hands of Nature; and it is quite evident, that her design in first enabling the pupil to acquire those portions of knowledge, was, that she might induce him to apply them for his safety and comfort. No doubt the mental powers of the child were cultivated and disciplined by the acquisition of the knowledge, and still more by its application; but this disciplining of the mind, and acc.u.mulation of knowledge, were evidently a secondary object, and not the primary one. Health and cheerfulness are gained by tilling the ground; yet the ground is not tilled for the purpose of securing health and cheerfulness. It is for the produce of the harvest. So, in like manner, the cultivation of the child's mind, and the reception of the seeds of knowledge, are merely means employed for a further end,--the harvest of comfort and usefulness to be afterwards reaped. From all this we are directly led to the conclusion, that it is the intention of Nature, that all the knowledge acquired should be put to use; and therefore, that nothing should be taught the young, in the first place at least, except that which is really useful; while the proper use of all that they learn should be diligently pointed out.

It may appear to some, that this truth is so plain and obvious, as to require no further ill.u.s.tration or enforcement.--We sincerely wish that it were so. But long experience justifies us in being sceptical on the point. And as the establishment of this principle, and a thorough knowledge of its working, are perhaps of more value than any other truth in the whole range of educational science, we shall offer a few remarks on its validity and importance, before proceeding to examine the means by which Nature carries it into operation.

That knowledge, when once acquired, is intended by Nature to be put to use, is proved negatively by the well known fact, that almost all our _mental_ acquirements, when not used, are soon lost. They gradually fade from the mind, and are at last blotted from the memory. Hence the disappearance in after life of all the academical and collegiate acquirements of those youths who move in a sphere where their use is not required; and of those portions of the early attainments of even professional men, which are not necessary for their particular pursuits.

By the universal operation of this principle, Nature gives fair warning of the folly of useless learning; and plainly indicates, that whenever the benefits which she confers are not put to use as she designed, they will gradually, but most certainly, be withdrawn.

The same fact is also proved positively:--For we find, that the proper use of any portion of our knowledge, is invariably rewarded by its becoming still more familiar. The student who puts a principle in chemistry to the test of experiment, will understand it better, remember it longer, and be able to apply it to useful purposes, much more readily than his companion who merely reflects upon it. And of two individuals, who by a lecture have been taught the duty and the delights of mercy, that one will learn it best, and remember it longest, who, immediately on hearing it, is prompted to relieve a fellow creature from distress, or to save a family from ruin.

This principle of making every thing conduce to the promotion of practical good, seems to pervade all the works of G.o.d; and there is no department in Nature, mineral, vegetable, or animal, that does not afford proofs of its existence. Every thing that the Almighty has formed is practically useful; and is arranged in such a manner as to give the clearest indications, that it was designed to be turned to some useful purpose by man. The annual and diurnal motions of the earth in its...o...b..t; the obliquity of its axis; the inequality of its surface, and the disposition and disruption of its strata, all shew the most consummate wisdom, and are severally a call to intelligent man to turn them to use.

On these, and on every other department of Nature's works, there is written in legible characters, that it is the _use_ of knowledge, and not the _possession_ of it merely, that is recommended. This she teaches by every operation of her hand, both directly, and by a.n.a.logy. For could we suppose that the vegetable creation were capable of receiving knowledge, we might conclude from various facts, that this principle was not confined to the animal kingdom alone, but that it regulated the operations of all organic existences. The living vegetable has at least the appearance of acting under its influence; for, as if it knew that light was necessary for its health and growth, it invariably turns towards the light;--as if it knew that certain kinds of decayed matter were better fitted for its nourishment than others, it pushes out new fibrous roots in the direction of the spot where they are to be found;--and even when isolated on a rock, or a wall, at a distance from sufficient soil and moisture, it husbands its scanty means, and sends down from its elevation an extra root to the ground, to collect additional nourishment where it is to be had.

In every department of animal life, also, the principle appears to exist, and exhibits itself in the conduct of all free agents, from the insect to the elephant. The dog that has been kindly treated in a particular house, seldom fails to visit it again; and when he is violently driven from another, the same principle indisposes him to return. It is upon record, that a surgeon who had bandaged the broken leg of a dog, was afterwards visited by his patient, who brought another, requiring a similar operation. The horse, in like manner, is proverbially sagacious in the application of his knowledge.

Mismanagement in a groom in one instance, may create a "vice," which may lessen his value during life. This "vice," which is confirmed by practice, is nothing more than the repeated application of his knowledge. Such a "vice," accordingly, is best cured by avoiding the circ.u.mstances which originally gave rise to it, till it dies from his memory. Many other instances of a similar kind in the lower animals will readily occur to the reader, all of which lead directly to the conclusion, that, even in the brute creation, Nature not only prompts them to collect information from what happens around them, and to act in correspondence to its indications; but that, in fact, all the knowledge they receive, or are capable of acquiring above instinct, is retained or lost, exactly in proportion as it is, or is not, put to use.

In the case of rational creatures, this great design of Nature is still more distinctly marked,--is intended for more important purposes,--and is carried on by a separate system of internal machinery, part of which at least is peculiar to man. This system of mental machinery consists of two kinds, one of which may, we think, with propriety get the popular name of the "Animal, or Common Sense," and the other has already received the appropriate name of "The Moral Sense," or conscience. To Nature's method of using these principles, for prompting and directing us in the use of our knowledge, we shall now shortly advert.

CHAP. IX.

_On Nature's Methods of Applying Knowledge by the Principle of the Animal, or Common Sense._

When an infant, by laying hold of a hot tea-pot burns its hand, it refuses to touch it again;--when a child has been frightened from a park or field, he will not willingly enter it a second time;--and when any thing is thrown in the direction of the head, we instantly stoop, or bend to one side, to evade it. These are instances of the application of knowledge, by the principle of "common sense," which do not belong to instinct; and, in many cases at least, antic.i.p.ate the exercise of reason. Our object at present, however, is with the principle, and not with its name.

When we a.n.a.lyze these operations, together with their causes, we find, that there are certain portions of knowledge daily and hourly acquired by the senses, which become so interwoven with our sentiments and feelings, that they usually remain un.o.bserved, till some special occasion calls for their application. Now the principle we speak of, if it indeed be a separate principle, is employed by Nature to apply this latent knowledge, and to induce her pupil instantly, and without waiting for the decisions of reason, to perform certain actions, or to pursue a certain line of conduct, which we almost instinctively feel to be useful and safe. No sane child, for example, will deliberately stand in the way of a horse or a carriage at full speed,--or walk over a precipice,--or take burning coals from the fire with his fingers; were he to do so, we would not dignify the act so far as to say that it was "unreasonable," for that would be too mild an epithet,--but we would p.r.o.nounce it at once to be "contrary to common sense."

In like manner, were an adult to bemire himself in crossing a ditch, instead of making use of the stepping-stones placed there for the purpose; or if he were to stand till he were drenched with a thunder-shower, instead of taking shelter for the time in the neighbouring shed, we would not say that it was "unreasonable," but that it was "contrary to common sense." In short, whenever any thing is done which universal experience shews to be hurtful _to ourselves_, (not to others) it is invariably denominated an act "contrary to common sense;"

but whenever it involves hurt _to others_, it takes another character, and becomes a breach of the "moral sense."

It is not our design, however, to come out of our way at present, to adapt the name to the principle in Nature of which we are here speaking, and far less shall we attempt to mould the principle into a form suitable to the name. Our business is with the principle itself, as it appears in ourselves and others; and we use the term "common sense,"

merely because at present we cannot find one more appropriate, or which would suit our purpose so well. If this name shall be found proper for it, it is well;--but if not, we leave it to others to provide a better.

We have said, that Nature prompts to the use of knowledge by means of two distinct principles; the one, which may be denominated the "Animal,"

or "Common Sense," refers to actions of which _we ourselves_ are the subjects; and the other, known by the term of the "Moral Sense," or conscience, refers to actions of which _others_ are the subjects. It is the former of these that we are at present to investigate.

We must all have observed the promptness with which we avoid any sudden danger, or inconvenience, before we have time to reason about the matter. As, for example, when we stumble, we instantly put forth the proper foot to prevent our fall. This cannot be said to be an act of the reasoning powers, because they have not had time to operate; and it is equally clear that it is not an act of instinct, because infants, who have only begun to walk have not the capacity of doing it. It is evidently another principle which, availing itself of the knowledge which the person has previously acquired by experience, now uses it specially for the occasion.

That this application of our knowledge arises neither from instinct nor from reason, will be obvious from many circ.u.mstances of ordinary occurrence.--For example, when any object approaches the eye we instantly shut it;--when any missile is thrown at us, we instantly turn the head aside to evade it;--or when in walking something destroys our equilibrium and we stumble, we instantly bend the body in the proper direction, and to the precise point, necessary to restore our balance, and to prevent our fall.--Now it is obvious, that all these contingencies are provided for by one and the same principle, whatever that principle may be; and that they are acts which do not depend upon instinct, properly so called, is proved from the circ.u.mstance, that infants, before they are taught by experience that the eye is so tender, and even adults who have but newly acquired the use of their sight, neither shut their eyes at the approach of objects, nor turn away their heads when a missile is thrown at them.--And we think it is equally clear, that it cannot be the result of reasoning, in the sense in which we generally understand that term, because the mind has no time for consideration, far less for reasoning, during the short moment that occurs between the cause and the effect.

The object which we have chiefly in view at present is, to point out the great end designed by Nature in all these actions, which is simply _the application of knowledge_. There is the knowledge that objects entering the eye will give pain, and that the shutting of the eye will defend it.

This we have shown is not an instinctive operation, but must have been acquired by experience;--and it is this principle, into the nature of which we are now enquiring, that prompted the child in the special case to apply its knowledge by shutting the eye. In like manner, in the case of the missile thrown at the head, there is a previous knowledge of the effect which it will produce, and a knowledge also of the means by which it is to be avoided,--and it is avoided;--and in the case of losing the equilibrium, there is nothing more than the application of a latent knowledge, now suddenly brought into use on the spur of the moment, that by the movement of the foot the body will be supported. The principle, whatever it be, which instigates children and adults to do all this, is the subject of our present enquiry, and which for the present we have denominated the "Animal," or "Common sense." We shall therefore a little more particularly attend to its various indications.

The operation of this principle in the infant has already been pointed out. When it has learned by experience that its nurse is kind, it stretches forth its little hands, and desires to be with the nurse;--when in its first attempt at walking it experiences a fall, it applies this knowledge, by refusing again for some time to walk;--and when it burns its finger at the flame of the candle, the application of that knowledge induces it ever after to avoid both fire and flame.

In after life the same principle continues to operate both independently of reason, and in conjunction with it. In encountering the air of a cold night, we, without reasoning on the matter, wrap ourselves closer in our cloak. When we turn a corner, and meet a sharp frosty wind, we lower the head to protect the uncovered face. When we emerge from the house, and perceive that the dulness of the day indicates rain, we almost instinctively return for a cloak or an umbrella. And the mariner at sunset, when he sees an opening in the sky indicating a storm, immediately takes in sail, and makes all snug for the night. In all these cases we perceive a principle within us, frequently operating along with reason, but sometimes also without it, which prompts us to apply our previous knowledge for our present comfort and advantage.[7]

The constant operation of such a principle in our nature, no matter by what name it is called, leads us, as plainly as a.n.a.logy and natural phenomena can do, to conclude, that it ought to be carefully studied, and a.s.siduously cultivated in the young, during the period usually a.s.signed for their education.