quently happens, that in certain departments of science, the profound philosopher makes a bad teacher. He proceeds too rapidly for his audience, and without sufficient attention to the intermediate steps by which it is necessary for them to advance; and they may derive much more instruction from an inferior man whose mental process on the subject approaches more nearly to that which in the first instance must be theirs."* Habits of an opposite character, namely, of INATTENTION, are fatal to intellectual advancement. A mind of this description is worse trained than that of the savage, on whose accurate observation and powers memory, the lives of travelers so often depend. I have myself been guided, more than once, through the intricacies of a South American forest, by a male or female Indian, under circumstances which obliged me to stake my safety altogether upon their habits of minute attention.

of

The influence of ASSOCIATION, both on the memory and on the general character, should also be borne in mind. Dr. Abercrombie refers our associations to three classes:-1. Natural or philosophical association. 2. Local or incidental association. 3. Arbitrary or fictitious association. "The principle on which they all depend," he says, "is simply the circumstance of two or more facts, thoughts, or events, being contemplated together

* Abercrombie on the Intellectual Powers.

by the mind, though many of them have no relation to each other except this conjunction." The associations referred to under the first head, arise out of "the real relation of facts to each other, or to subjects of thought previously existing in the mind." Those of the second are "formed according to no other relations than such as are entirely local or casual." The third are produced "by a voluntary effort of the mind; and the facts associated are not connected by any relation except what arises out of this effort." The following example of natural or philosophical association is given as having occurred to himself:

"In a party of gentlemen, the conversation turned on the warlike character of the Mahrattas, as compared with the natives of Lower India, and the explanation given of it by an author, who refers it to their use of animal food, from which the Hindoos are said to be prohibited by their religion. A doubt was started respecting the extent to which Hindoos are prohibited from the use of animal food; some were of one opinion, and some of another, and the point was left undecided. Reading, soon after, in the Journal of Bishop Heber, I found it stated, that at one time during his journey, when a large supply of meat was brought to him, he ordered three lambs to be sent to his Hindoo attendants, and that the gift was received with every expression of gratitude. On another occasion, such a fact might have been passed by without producing any impression; or it might have been slightly associated with the good

bishop's attention to the comfort of all around him, but not remembered beyond the passing moment. In connection with the discussion now mentioned, it became a fact of great interest, and never to be forgotten; and led to inquiry after more precise information on the subject to which it related.

"This trifling example may serve to illustrate the principle, that the remembrance of insulated facts does not depend merely upon the degree of attention directed to them, but also on the existence in the mind of subjects of thought with which the new fact may be associated. Other facts, as they occur, will afterwards be added, from time to time, giving rise to a progressive increase of knowledge, in a mind in which this mental process is regularly carried on. This habit of attention and association ought therefore to be carefully cultivated, as it must have a great influence on our progress in knowledge, and likewise on the formation of intellectual character, provided the associations be made upon sound principles, or according to the true and important relations of things. It is also closely connected with that activity of mind, which is ever on the alert for knowledge, from every source that comes within its reach; and that habit of reflection, which always connects with such facts the conclusions to which they lead, and the views which they tend to illustrate. On this principle also, every new fact which is acquired, or every new subject of thought which is brought before the mind, is not only valuable in itself, but also becomes the basis or nucleus of further information. Minds which are thus furnished with the requisite foundation of knowledge, and act uniformly upon these principles

of enlarging it, will find interesting matter to be associated and remembered, where others find only amusement for a vacant hour, which passes away and is forgotten. There is also another respect in which the habit of correct and philosophical association assists the memory, and contributes to progress in knowledge; for by means of it, when applied to a great mass of facts relating to the same subject, we arrive at certain general facts, which represent a numerous body of the individuals, and the remembrance of which is equivalent to the remembrance of the whole."

The improvement of the JUDGMENT, or reason, "that power by which we distinguish truth from falsehood, and combine the means for the attainment of our ends," should also be a primary object of concern. It is impossible for me here, to enlarge on the nature of this faculty, or even to refer to the various circumstances under which it is liable to become perverted or depraved. It is only necessary to observe, that it is guided by the same laws, when engaged in the investigation of truth, as when employed in the regulation of conduct; and consequently, is liable to be biased by personal feelings, and vitiated by immoral conduct. Young people should have their attention frequently directed to this truth; and while warned against being misled by fallacies, either in fact, in induction, or in argument, should especially be guarded against taking up opinions under the influence of interest or inclination, and yet giving themselves

credit for unbiased inquiry. A few simple illustrations, exhibiting in various lights this sad propensity to self-deception, in relation to important truths, will satisfy an intelligent youth that he is as responsible for his belief as for his conduct; since he is answerable, not only for the faithful collection of facts and evidences, but for the temper of mind in which these evidences have been subsequently examined and weighed.

An ENLARGED COURSE of instruction, that which has reference to the general improvement and cultivation of the mind, as well as to the acquisition of diversified knowledge, is by far the best and safest that can be imparted to children. It is true, they will in this case learn much that will be of no use whatever to them, so far as their advancement in life is concerned; much that will soon be forgotten; and much more that may never turn to account in assisting them to pursue any particular trade or business for the mere accumulation of property. But why should this result be a source of regret? The chief end of knowledge is not to get on in the world; it is bad morality to inculcate such a notion: the end is rather to enable its possessor so to regulate his habits and business of life, that he may extract the greatest possible portion of comfort out of small means; and, by the cultivation of his intellectual faculties, be introduced to enjoyments of a higher and better order than those