tions which the mind receives in early life, to secure it against the influence of prevailing errors, and as far as possible 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. Í remain, yours.

LETTER II.

Objections stated.—Shown, in answer, that associations are deeply fixed in the mind, either by means of strong impressions or frequent repetition.-Associations of the former class are generally those of aversion. -Examples.

BEFORE I proceed to a further investigation of the subject 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 occasions 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 last 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 less fatal tendency are often then received, engendering prejudices no less dangerous and indelible.

That all our desires are associated with the ideas of pleasure, and all our aversions with those of pain, no one who gives the least observation to what passes in his own mind, or that of others, can doubt. These associations take place at an early period, for it is by means of them that a child learns to distinguish the voice of praise from that of chiding. The pleasurable sensation excited by praise gives rise to self-complacency; and the idea of the plea

sure 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 But perhaps

becomes associated with obedience. 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 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 re3* VOL. I.

petitions 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 a 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 observations; 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

It is our own in

most commonly to be ascribed. dolence, our own selfishness, our unwillingness to counteract our own prejudices, 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 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 individuals (says Stewart) whose education has been conducted in every respect with attention and judgment. 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