and almost consecrate, (but still not confound with virtues,) the very infirmities of the sincere.

To those who seek the true principles of self cultivation, M. Degerando has given a valuable assistance in the work now before us. In his first chapter he states his subject; and as it forms a synopsis of the work, we will give it entire, and leave to another opportunity some remarks we have to offer on his peculiar views.

"The great work of man's education commences under the most sacred and benignant auspices. Providence seems to have taken it upon itself, by confiding it to the heart of a mother it is the gift of watchfulness and love.

Let infancy rejoice at its weakness and feebleness, since they obtain for it the happiness of being under such tender and faithful protection in childhood! Many individuals have hardly any other education than the maternal; it continues a long while in many, by means of the salutary and profound influence which a virtuous mother exerts over her children, and which is more powerful than any other. Blessed are the mothers who really understand this noble prerogative with which they are invested! Happy the children who are allowed long to reap the benefits of it! All ages might find in this education of the cradle a model and a subject of study, for the directions they need, and yet do we think of studying it? The pupil learns the use of his senses, and the exercise of his faculties he is taught also the use of two things which will help him to learn all others: he acquires language, and he learns how to love. Afterward comes, under the direction of tutors, that artificial education which should be the continuation of the preceding; but which seldom preserves its spirit. With the direct instructions of masters are mingled others less perceptible, yet more powerful, perhaps, and more lasting, such as those which the youth receives from his ever increasing intercourse with others, particularly his companions, and such as he receives from circumstances. This second education is so much the more profitable, as it trains the pupil to act for himself, and thus favours the progressive development of the gifts that he has received from nature. So far as it prepares him to study and improve, it educates him; but it does not give him science and virtue; it only puts him in a situation to discover the one, and to love the other. It then calls for his own cooperation, which becomes more important from day to day, in pro

portion as his strength increases, and his experience is enlarged. At last tutors retire; and in the eyes of superficial men, the whole education seems finished. Yet the means alone are changed; and, under its new form, it acquires peculiar importance and usefulness, at this third period. To external succeeds spontaneous education; or, rather the internal education, which, secretly, having seconded, more or less, the education received from without, renders it efficacious, and remains to influence the rest of life. This free activity, which till now has cooperated with the instruction of masters, left henceforth to itself, invokes and acknowledges a new guide, reflection. Doubtless the young man, when he enters upon the world, may abandon himself to the empire of circumstances and of his passions, and trust to the habits he has formed; then the career of perfection will already be closed upon him, he will not have attained its end; but unfortunately for himself he will have prematurely prescribed himself a boundary; he will have resigned the prerogatives of youth; he will only perceive its extravagancies, delivered up as he is to disturbing forces, whose effects he cannot discern, and whose influence he cannot regulate. Then may a sincere and friendly voice arrest him a moment from the vortex which would hurry him away, warn him of his error, make him understand that he is responsible for his future happiness, that great duties spring from the liberty he possesses, and teach him the importance of that decisive epoch upon which his destiny depends! If, at this era, when he becomes the arbiter of his own fate, he throws a searching glance into himself, what an unexpected view opens before him! Under what a new aspect life appears, which till then he had hardly experienced! He stops, he hesitates; astonished, he interrogates the universe, his destiny, and himself. A thousand mysteries appear to him which agitate and terrify him: nevertheless he desires to sound their depths. The more extensive the circle of the ideas he had acquired, the more multiplied are the problems he has to solve. At the same time, he feels the necessity of some sure foundations which may support his reason. The more honest his heart is, the more deeply he feels the need of being convinced of the precepts which are to preside over his conduct and secure his happiness. Among the questions that arise out of this last order of investigations, there are none more natural or important than these: "For what end was I placed upon earth? What are the means I possess for reaching that end ?

What method must I pursue to accomplish it?" In this career, upon which he eagerly enters with conscious strength, but which as yet is concealed from his eyes by a cloud, he seeks what he may hope for, he inquires what use he is to make of the activity which consumes him. Then may the example of a good father be to him an instructive book! or let the young man obtain an experienced friend, who, without giving him precepts, may receive his confidence, have communion with his heart, and lend support to his rectitude!

The happy moment from childhood to youth is the time to lay the foundation and understand the system of spontaneous education; but it merely begins self cultivation, which must continue to the last hour of our existence. "The life of man is in reality but one continued education, whose end is perfection," is a fundamental truth which solves all the problems that agitate the youthful heart, and trouble growing reason,-a truth which rectifies and regulates every thing in our earthly career! This is the answer he sought! it explains his doubts and agitations, while it satisfies him. Man is not only called to govern himself, but to provide for the time to come. Each of his actions exerts an inevitable influence over those which follow. Every step carries him forward a degree in his career. He must be enlightened by experience, and strengthened by exercise. There are some men, who, in a moral point of view, do not really become great till their maturity. There are some who in old age are still youthful in virtue. Every one may improve even at these periods of life. There is an education as long as there is a future. The moment of commencing the race of perfection is alone fixed; its goal is not fixed. There are some individuals whose best days are their last. Far be from us, however, that presumptuous delusion which would conceal our weakness, and lead us to place too much confidence in the success of our efforts! The habitual trial that we make of our strength, will soon convince us of our error. But this very trial will be a light to guide us out of our presumption, and give us more prudence. Besides, who knows what a sincere and enlightened will may bring forth from the least favoured beings, if it be exercised with firmness and indefatigible perseverance? It is astonishing to see how regular and continued activity in simple mechanical labours, will produce effects that seemed quite impossible; we pause with just surprise before that kind of chef d'œuvre, as it is called, which is nothing but the proof of unwearied industry. How

much more real would be the masterpieces, produced by him, who would apply the same regularity and faithfulness to his moral exertions ! If we should always ask ourselves before acting, what it is best to do, and if we always did as well as we could, would there be any limit to our capacities? Every new day, bearing in its bosom an unknown future is a true creation of providence; why should not we also render it new by its fruitfulness? How many times a single day has changed the destiny of nations! How many great thoughts and noble resolutions even a single hour has brought forth! From the soil. which we tread under our feet in our blind course, another would produce the creations of genius and virtue. One man whose character inspires us with just admiration, perhaps would not have deserved our esteem, had he not made more effort than we dare attempt: another, whose degradation afflicts us, only neglects himself, and resigns the power he possessed of doing good. Even when a man has fallen into the mire of vice, he can, by a generous resolution, again recover the dignity of his being. There are unknown powers in each of us, which repose in a kind of sleep, whose existence we do not suspect: some unexpected circumstance, a great misfortune, a deep affection, a great example, perhaps a great fault, or an hour of meditation, will suddenly reveal to us the mystery. We are then surprised to discover to what a height we were permitted to aspire. A new world seems to be unveiled to us in the depth of our hearts. But our attention is soon diverted; the torrent hurries us away; the veil falls; the great discovery is forgotten; we remember it only as the illusion of the moment, perhaps as a regret that may embitter our life. Oh! would that we followed this sacred inspiration! It might possibly decide the character of our whole existence.

The most finished education, given by the most capable masters, very often produces indifferent effects. Self education alone raises men above the vulgar: the character of great men is always partly their own work. When we speak of the vulgar, we do not mean the obscure; we hope to be better understood by vulgarity, we mean lowness of character and sentiment, in a moral point of view. Moral perfection, (and this is a fundamental remark,) consists not in producing extraordinary men; most of these men acquire their prerogative by sacrificing some condition that is essential to improvement or happiness. Much less do we pretend to require men of moral elevation to seek an eminent situation in the world, from whose

height they might attract attention, and exert a powerful influ- . ence. True perfection is that which may be found in connexion with the condition and destiny of every one; and consequently, for men in general, it is what suits the most ordinary occasions. It consists in a complete and harmonious combination of the intellectual and moral faculties, either with themselves or with the circumstances in which each is placed; and for this reason, it often strikes the spectator less; it does not excite his surprise every thing appears simple, because every thing is ordered. It may then be said that this perfection is, in part, relative; it is but conformity to the vocation to which we are called. There is a moral grandeur in every condition, whose value is increased by obscurity; and whose highest degree dwells with the virtues that are least worldly as there is often a littleness in situations which men consider most elevated, that makes the external glory and favours of fortune still more apparent. The perfection of one's self, so far from being a prerogative exclusively reserved to some, is a career which is open to all,-open to the humble and unnoticed, in preference perhaps to him who is distinguished. We do not attain it by going out of our station; but by conforming to it; and the less aid and the more obstacles we meet with, so much the more real merit we obtain. O ye, whoever ye may be, who precede us, leaving us the inheritance of your noble examples, ye who walk in our presence with a firm and secure step in the path of goodness, while we languish in an effeminate and idle existence, why should we not be called to follow you? Is the description of your lives only to charm our idle moments, to produce effect upon our dramatic scene, or to draw forth empty praises? Endowed with the same nature as yourselves, called to the same ends, creatures of the same God, why should we not aspire to share your destiny? Why should we not ask what we may be, and why should we not attempt to realize it?

Man has unfortunately the faculty of deteriorating as well as of advancing. Placed between an ascending ladder and an abyss, it depends upon himself whether he mount the one, or be more or less drawn towards the other. Now the means of attaining perfection, are the same as those which prevent or raise us from degradation. Even those, then, who, prepossessed with gloomy opinions, discouraged about human destiny, and doubting the power of virtue, would accuse us of yielding to seducing illusions when we adopt the view of infinite per