susceptible of improvement. We know little of the different proportion, and extent, of these faculties, and we see much that we would wish otherwise; but there is one object, of superlative importance, which should be kept in view, and the knowledge of which must be acquired from our observation of these natural gifts; and this is, to discover that happy combination of them which will place their unequal forces in equilibrium, and enable them to fulfil the conditions imposed upon them by society and religion. Hence it follows that there is a species of perfection peculiar to each individual, which we should, as it were, feel beforehand; representing to ourselves a particular combination of qualities, such as we have never perhaps seen, but of which a glimpse may be afforded us in some happy moments by our pupil himself.

We can hardly doubt that man was intended to offer us an example of the same harmony of proportion, which we find in all the works of nature; we seem to perceive this harmony still existing in the age of infancy, and a good education ought to preserve it; but experience shows us that this object is seldom, if ever, accomplished.

In observing the generality of mankind we feel that most men are not what they might have been: we find individuals indeed with great and noble qualities; but on this very ac

count we remark with the more sorrow certain faults forming a striking contrast with them, and, indeed, scarcely compatible with their more characteristic qualities: even in speaking of those whom we most admire, we often exclaim, "what a pity," and this expression might be applied universally.

On the other hand, on a nearer examination of less remarkable characters, we often find them not so insignificant as we had at first imagined. All possess some one talent, some one quality, which fits them for some particular vocation; and a sudden flash of light will at times display a tender or generous emotion, revealing to us a species of merit, or an amiable feeling, which might, under different circumstances, have been ripened and brought to maturity.

But these sentiments are still more strengthened when we reflect upon our own characters. Self-love whispers to us that we were intended for better things, but that circumstances have been unfavourable to us, and that our own efforts have been weak and unsteady. We cherish this illusion the more from its being to a certain degree true; and we are constantly regretting an imaginary lost superiority, a certain bright expansion of our faculties, for the display of which an occasion has never been found.

Should the same creative hand which has displayed such boundless variety throughout all its

productions, have stamped on every human being a peculiar character, this should be hallowed in our eyes; and our best efforts should be directed to find the means of most perfectly uniting it, unaltered in form, to the other qualities of the individual.

All great talents are accompanied in a remarkable manner with the stamp of originality; as may be observed in all those who have distinguished themselves either by their virtues, or by the arduous undertakings which they have accomplished. This originality is often seen in children at a very early age, presenting to our observation an indication of character which we should be careful to turn to advantage. It is the proof of a vigorous and healthy state of mind; but as soon as ever there is any appearance of the natural disposition being constrained or impaired, we may be certain that we are following a wrong plan.

At the same time it is of the utmost importance to stop at the right point. Parents are often tempted to take advantage of the ruling passion, and are afraid of bringing down their child to the level of ordinary characters. But with children nothing is of so much consequence as to have their faculties and powers of mind well balanced: let this be once accomplished, and then we may with advantage favour any particular disposition. Genius itself produces

its finest fruit only in a well balanced mind ; we need not destroy the distinguishing feature, but we should endeavour to make it harmonize with the rest of the character.

error

We are sometimes led into the same from different motives. It is such a tiresome task to be constantly endeavouring to rouse those faculties which are naturally sleepy and dull, that we are too much disposed to work with such materials only as lie ready to our hands. By this means one pupil becomes all memory, another all imagination; and we prepare for ourselves and them a painful disappointment. The same remark may be made with respect to the use of particular motives, such as self-love, or a morbid sensibility. It is only when these dispositions are already lively and ardent in the soul that they can prove useful auxiliaries in education; and yet it is this very circumstance which makes it also particularly dangerous to excite them. By constantly exercising the predominant faculty, and allowing the others to remain idle, the moral disproportion becomes continually greater.

It happens sometimes that the weakness of some one absolutely necessary faculty in children, (such for instance as the power of reasoning) prescribes it to us as a duty to retard the progress, and limit the exercise of the others. The impulse given must not be confined to any one

faculty, or set of faculties; for though each is to be exercised separately, in order that the strength of each may be ascertained, they must yet all move forward together. Nor must we confine our attention to effects which are merely transient in their nature; we must also examine carefully into the causes by which the have been produced.

Here it may be observed that religion, which should be the centre and point of union of all the various branches of education, may be taken as our guide in every period, and will indicate to us the exact point at which the cultivation of any particular faculty should be checked.

If the strength of some one faculty be out of proportion to the rest of the character, the child, pleased with the exercise of it, enjoys too keenly any trifling success which he thus obtains, and almost of necessity becomes vain and conceited. No longer discriminating between true and false excellence, his moral and religious progress, -the only progress which is of any real importance ceases to interest him; his devotional feelings become colder; his sense of duty weaker; and the high opinion which he conceives of his own powers, leads him to look down on his equals with contempt. Thus, instead of really advancing, he is retrograding; and his superficial attainments only serve to conceal his real ignorance.