The pleasurable sensation excited by praise gives rise to self-complacency; and the idea of the pleasure experienced from it will not fail to be associated with the circumstances 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 self-will 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 influence, 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 admiration. The idea of praise may thus be asso

ciated 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 conclusion 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 girl, 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.

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 assiduously watch; are, first, those which are powerfully impressed by means of strong sensation; and secondly, those which are fixed by means of frequent repetition. If 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, so much has been attributed.

To be able to examine and to decide on the tendency of impressions, 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 or ability that our deficiency is most commonly to be ascribed. It is our own indolence, our own selfishness, our unwillingness to counteract our own pre. judices, 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 religion extend a little farther 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 asso ciations 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 individuals (says Stewart) whose education has been con

ducted in every respect with attention and judg ment. Almost every man of reflection 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 the first step towards improvement; and the person who feels it, if he is possessed of resolution and steadiness, will not scruple to begin a new course of education for himself.—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 rame of religion, false and injurious impressions of the Deity, or malevolence and ill-will towards any

"There can be nothing in the genuine sentiment, or feelings occasioned by the spirit of God, which is not friendly to man, improving to his nature, and cooperating with all that sound philosophy and benignant laws have ever done to advance the happiness of the human race."-See Dr. Knox's admirable treatise of Christian Philosophy, vol. i. page 254.

part of his creation, we inadvertently lay the foundation of a blind and 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. (A)† 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

* The reader will observe, that in making the heart the seat of the passions, I make use of the popular language, without contending for its propriety; it is sufficient for my purpose, that it is intelligible.

See Note 1st, at the end of the volume.