tain class of readers, to such as had never heard of any other associations than those of the loyal volunteers, it was to the last degree perplexing. Few, it is probable, are in this predicament; but for the sake of those few, it may be necessary to observe, that the associations which take place in our ideas, are seldom volunteers, but are united by laws that are to the last degree arbitrary; and that their union, when once formed, is no longer at the will of a superior, but frequently remains indissoluble, notwithstanding the commands issued by reason for disbanding them. A little reflexion will render the truth of this observation obvious, even to the most inconsiderate. have produced it. It is this which renders the discourses of a mind at ease so seldom salutary to the afflicted. The associations of the for mer are unconnected and desultory; they take a wide scope, and are easily diverted into new channels. The associations of the lat ter are confined by passion'; and are accordingly circumscribed within narrow bounds. To be able to enter into the associations of a mind labouring under any violent emotion, is therefore not only necessary to the poet, whose province it is to describe the passions, but to the philanthropist, who wishes to allay their fury. It is the strength of association which renders even the slightest allusion to whatever is in any degree connected with the present feelings, sufficient to rouse the energy of passion. Many fine instances of this might be given from the writings of Shakspeare, who appears to have been perfectly master of all the associa tions of the human mind. I shall only take notice of one passage, which will serve to illustrate what I have advanced. "Who could behold the spot upon which a dear friend was murdered, without the most lively sensations of horror? Why are these sensations called forth by the sight of the place? Is it not from the strength of that association, which connects the idea of the place with the idea of the horrid deed? Let any person of common sensibility say, whether the scenes which they have been accustomed to view in company with a beloved object do not, particularly after long absence, recall that object to the mind, and introduce trains of ideas with which that object is connected? These trains of ideas are linked together by the laws of association; nor can they be broken off, but by the introduction of new associations. When the mind is perfectly at ease, and free from the influence of all violent emotions, the slightest incident will be sufficient to introduce this change; but when under the influence of passion, the mind rejects every idea that is not clearly associated with the prevalent disposition, and the circumstances which I'll keep them, by this hand.” "The gallant Hotspur, whose ardent soul had been roused to resentment by the manner in which the monarch had demanded from him his Scottish prisoners, is represented, some time after this transaction, in conference with his father and Worcester. In the course of the conversation, the Scottish prisoners are incidentally mentioned by Worcester. Percy catches fire at the sound; and instead of attending to the purport of his uncle's speech, calls out in indignation, I'll keep them all— By Heav'n he shall not have a Scot of them: No, if a Scot would save his soul, he shall not; Here Here we have a striking instance, and one that is true to nature, of the power of association. The idea of the insult he had received being so strongly connected with the idea of the Scottish prisoners, concerning whom the dispute first arose, it was impossible to hear them mentioned without bringing all the ideas associated with them into the mind. These roused the dormant passion, to which he gave vent in the ebullition of rage above cited. "The above instances may, it is hoped, suffice to give a just notion of the term association, applied in a philosophical sense. It may, however, be proper to observe, that it is acknowledged by many distinguished writers to be a term not perfectly appropriate, and rather made use of from necessity than choice. It has, however, the advantage of being generally adopted; and may, perhaps, on that account deserve a preference to another term, could such be found, of equal import. "The laws of association have been made use of by some writers to explain all the phænomena of the human mind; they have been made the basis of systems which have met with opposition, and of theories which are now nearly exploded. With the object of our present inquiry these are totally unconnected. The principles upon which it proceeds, are not implicitly adopted from any author, however celebrated; they are not chosen to suit any theory, however plausible. Of systems I have none, save the sy stem of Christianity. Of theories I cannot be said to adopt any; since I follow none one step farther, than reflexion upon the operations of my wn mind, and observation upon those of others, fully justifies. Nor do I mean to stand bound for all the opinions of every author, whose sentiments I may occasionally quote. I make it a principle never to despise truth, even when it is spoken by an enemy; nor shall I ever be led to reject it, because the person by whom it is advanced, has in some points embraced opinions opposite to my own. Silently to steal the sentiments of such persons, where they happened to suit me, while I pronounced a general censure against the authors, is a line of conduct that is, in my mind, firmly associated with the idea of dishonour. A memory not tenacious respecting particulars may some times betray me into seeming ingratitude, as I am conscious that I often forget the source of information; but the same defect in the power of retention precludes me from using the exact words of any author, whose writings are not immediately before me. "The effects of association occurred to my mind, long before I was in possession of the word which I now make use of to express them. The first book in which I found a hint upon the subject, was lord Kaime's Elements of Criticism. What is there said upon it, though in some respects it met my own ideas, did not perfectly satisfy my mind; and years clapsed before I ventured to look into Locke or Hartley, whom I considered as philosophical writers, far too abstruse for my simple judgment to comprehend. Thus, my friend, are we often deterred from seeking for information, not only upon subjects which are the pecu liar province of the learned, but likewise upon those points that are interesting to every rational being. In this light do I consider a knowledge of the powers and principles of the human mind; and greatly do I wish to see this subject divested of all extraneous matter, cleared from the rubbish of system and hypothesis, and rendered so plain to, every capacity as to become a part of common education. "Till this is effected, the woman who would educate her children with success, must begin by educating herself. "She must cautiously examine her own opinions, and carefully distinguish between those which have received the sanction of reason and judgment, and such as have been implicitly adopted from the family of prejudice. She must reflect upon the motives which actuate her own conduct; and on the tempers and dispositions of her own mind. If she consider herself as an accountable agent, and that beings formed for immortality are intrusted to her care, she will set about this preliminary duty with alacrity and zeal; assured that her success will be in exact proportion to her performance of it. She must not be seduced by indolence to decline the task, as beyond her ability; but listen to the suggestions of conscience and common sense, which will not fail to convince her that reason and reflexion are within the power of every rational creature. For the exercise of these, happily, no depth of erudition is necessary. Soine reading upon the subject she may indeed find expedient, as ideas may be suggested by books which her own experience and reflexion may not be able to furnish: but this is no more than she would find necessary, in order to learn the principles of whist or cassino; for who can expect to play to advantage without a knowledge of the rules of the game? Few chess-players despise the investigation of the parties of Philidor. And here, did I not intend to dis claim the use of figure and allegory, I should be tempted to remark, as an elucidation of my argument on the importance of early educa tion, that those who study Philidor with attention, must perceive, that the wonderful superiority of his art entirely consisted in the judicious management of the first moves. What is the triumph of the most skilful chess-player, or the most successful votary of cards, to that of a mother who looks round on a promising and well-educated family? Is the delightful task of observing the opening faculties, and watching over the early associations of the infant mind, less interesting to a mother's heart, than listening to the nonsense of the day, or suffering the alternation of hope and fear at the card-table? It is not probable that any who would answer in the affirmative, will ever take the trouble of perusing these Letters. I may, therefore, spare remonstrance, and proceed to submit a sketch of my plan for your approbation. "It is my wish to be as concise as possible. But though I shall for this reason avoid all unnecessary amplification, I must, when the elucidation of the subject requires it, beg your patient attention to minute detail, as it is by a reference to facts alone, that the danger of systematizing and arguing from mere hypothesis can be avoided. As I shall be much more solicitous to convince than to amuse, you are not to expect from me those beauties of style, and that profusion of imagery, which adorn the works of some admired writers of my own sex on the same subject: for though I am sensible that these ornaments diffuse a charm over the pages of the author, I am not so cerain that they do not distract the reader's reader's attention, and break the chain of reasoning, so as to leave upon the mind an imperfect idea of its connecting links. "The first thing I shall urge upon your consideration, is the absolute necessity of contemplating with attention, and defining with accuracy, what is the real object we wish by education to accomplish. If this be not well ascertained, if we have any vague ideas concerning it, we have no reason to flatter ourselves with the success of the event. It appears to me that to a want of precise notions with regard to our ultimate views in education may fairly be traced many of those heavy disappointments, of which parents so often and so bitterly complain. "If, on examining our own minds, we find that we have no other object in education, than to make our children excel in those fashionable accomplishments which will enable them to appear to advantage in the polite world; if, in our apprehension, all that is valuable be comprised in the word genteel; much unnecessary trouble may be spared. The common education of the nursery may then be considered as a very good preparative for the common education of the boarding-school; and as the culture of the heart and of the understanding would but counteract our designs, they may safely be left out of the account. To engage the taste and the imagination in our interest, will be an easy task. Fashion will be the preceptress of our pupils; and she is so engaging a mistress to young minds, that they will easily be brought to yield implicit obedience to her authority. Beneath her plastic hand, both sons and daughters will be formed to our wish. They will soon be qualified by her precepts for all that is required of them. They will be prepared To frisk their hour upon the stage,' perhaps with some lat. But if minds that have been imbued with no solid principles of virtue should become the prey of vice, let us not be astonished. Let us not express the feelings of regret and disappointment at a consequence so natural. That it is not only natarral, but inevitable, a little reflexion will evince. For though to train them to vice nrade no part of our design-so far from it, that we, perhaps, can call many a weary hour to witness what pains we took to lecture them to virtue-yet we must confess the early associations that gave an exclusive preference for whatever was genteel, to have been the operating principle of their minds. The ideas connected with the word genteel may, in the mind of the mother, comprise all that is elegant, and all that is virtuous, in polished life; but to these may easi I be added, in the minds of the children, pride and vanity, luxury and voluptuousness, contempt of all that is serious and sacred, and that selfishness which knows not how to forego present gratification. Would to God, the fatal consequences of these associations had only their existence in the teeming brain of a visionary recluse! But, alas! the register of Doctors'-Commons, the coroner's records, and the tears of families overwhelmed with shame from the misconduct of once-promising relatives, leave us no room to doubt of their melancholy truth. "Could we, indeed, reduce the child to a mere automaton; could we teach it to dance, and dress, and play, and sing, as the only business of existence; and while we did so, 13 totally 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. To expose the absurdity of making mere personal accomplishments the exclusive object of tention, is an easy task; but it is, perhaps, an error little less fatal in its consequences, to direct the attention solely to the cultivation of the understanding, while we neglect the heart. Whoever considers the "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 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. "I remain, your's. 66 "Professor Stewart. See his Introduction to the Elements of Philosophy of the Human Mind, p. 20." 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