either as a means of getting money, or as a last resort when all other speculations had failed. Yet this change, so much to be desired, cannot be expected to take place, until society shall elevate the teacher to his proper rank, it being the most dignified of all professions, if rightly understood. If, then, masters can be found in public schools qualified for the responsible undertaking of training the higher faculties (moral and intellectual) upon some system like the preceding, we do not hesitate to state, that, under all circumstances, a preference ought to be given to such public schools, it being our conviction that, in most instances, the pupils are likely to make greater progress in their studies, and to receive a finer polish of mind there, than if their faculties were allowed to be developed without that collision so essential to rouse them into activity, and to originate and draw forth those original notions and bold thoughts, which seldom characterize the solitary scholar. We are aware that there may be in such establishments some naturally evil-disposed boys, whose insinuating precepts and bad example might in some instances injure the morality of unsuspecting and amiable youths: but, if the master were himself virtuous and intelligent, he would soon detect such boys, and, if neither advice nor instruction could amend them, he would consult the benefit of the many, and discharge the offenders. So that, upon the whole, it is evident that the advantage of public schools is more than commensurate to any draw-back on account of occasional evil. The moral Power of the Master who gains the Confidence and Affection of his Pupils.

The Master who possesses the qualifications which we have described, enjoys an almost unlimited power over the minds of his pupils: he irradiates their understandings with a moral light, and infuses into their dispositions a positive preference for virtuous actions: he conducts himself towards them with dignity and kindness, and gains

their confidence by his manifest solicitude for their moral and intellectual respectability, never appearing with an austere countenance, but winning their veneration and love by his placid and affectionate manners. Hence, upon all occasions, they regard him more as a father and friend, than as a rigid task-master. He has no need to enforce their attention to their studies, as they willingly pursue them and they, on their parts, feel more reluctance to disoblige such a master, or to act in any way contrary to his instructions, than they would do if the rod were freely used, and the teacher ruled his little commonwealth with a despotic severity. The reason is obvious: he rules them "by love;" and they repay his love by studying to oblige him in all things; but, no vigilance can, under the coercive system, prevent boys from taking every opportunity to evade and bid defiance to what they deem a tyrant's wishes.

There is nothing speculative in the foregoing remarks : we have fortunately seen a few practical illustrations of their truth. How easy then it is to lead boys, if such conduct be adopted! Their faculties are like twigs, soft and yielding, and capable of being twisted into any shape rerequired, if they be worked by a skilful workman. But when he is ignorant of the nature of the materials upon which he has to operate, much irreparable injury must be done or hazarded, and instead of something beautiful and symmetrical, the result of his ill-directed labour will, most probably, be deformed and worthless.

We may conclude this part of the subject, by pointing out a few more of the practical advantages that may be obtained by the master who once gains the confidence of those intrusted to his charge. First, when any fault is committed, there would be no attempt to conceal it. In most instances, a voluntary confession would be made, because no bodily chastisement is feared: the master remonstrates, indeed, but he does it in the kindest manner, warn

ing the little culprit of the danger of temptation, and pointing out the almost imperceptible influence by which bad desires gradually tend to enslave us. Secondly, by abolishing corporeal punishments altogether, the boy's animal propensities are not addressed, and he will listen with an attentive veneration to advice when mildly given, feeling, as he does, assured that his tutor and friend only desired to see him good, happy, and respected. Lastly, let the pupils clearly perceive that the master's greatest pleasure consists in doing his duty to them—that he is ever ready to answer their questions, and disposed to treat them as beings for whose welfare he feels the greatest possible solicitude-and he will find no difficulty in guiding them at will by his intelligence, in bringing them to regard integrity of thought and rectitude of conduct as the great end of tuition, and in making them desirous to become practical illustrations of the truth of his precepts by the brightness of their own examples.

CHAPTER XI.

RATIONALE OF MORAL CULTURE.

We have seen that the force of example may produce more beneficial or more injurious effects than is generally supposed, if we may judge by the contrast between the professions of men and their actions. They appear to think, that saying or repeating precepts that are good is sufficient and we can only reconcile the discrepance between their actions and words, by the truism, "that it is easier to talk of what is right to be done, than to do it at all times.” But, it is a most momentous as well as interesting fact, that whatever acts we do and children imitate, (whether

the acts be instigated by the propensities, or the higher faculties,) produce certain physical effects on the organic instruments of the mind themselves. That there is no impunity in violating a moral law, the most superficial observation will confirm; for although it may be possible that we ourselves may conceal the real nature of our characters in our generation, and appear to the world as if we obeyed the higher motives of human actions, still, in case of our infringing them, the effects will, most assuredly, be visible on our offspring. Look at the neglected and hapless children of the sensualist, and you will find incontrovertible evidence, "that the moral as well as the physical sins of the parent are visited upon his offspring,"-a consequence which must be communicated through the organization.

*

We may obtain, upon this principle, a rationale of moral culture, inasmuch as we shall prove that all moral changes modify the form and volume of the brain. To comprehend this knowledge, so as to derive a practical advantage from it, we must consider the present state of the HUMAN FAMILY, not only as regards the external configuration, but also the vast difference in the moral and intellectual character, -a New Hollander and a Sir Humphrey Davy, for exam

* The following objection to this doctrine is often made by individuals: viz." that if it be true that the brain or its separate parts grow, when excited by moral stimuli, the surrounding skull, which is an inflexible substance, must receive a corresponding alteration, so as to mark the organic change." It should be remembered, that this section is intended as a popular rather than a scientific exposition of the organic laws generally, but nevertheless directing attention to the operation of similar laws upon the organs of the mind (brain.) We therefore think it right in this note to state, that the skull does undergo a decided change, not by being forced into the particular shape by the soft brain acting upon the hard substance, but by the process termed “absorption ;" -a process constantly going on throughout every organ and tissue of the body, but most rapidly in those most exercised; and the increase is always in the ratio of the exercise through the process termed "deposition," ,"-facts which have induced some physiologists to assert, that our material frame is entirely renovated every seven years!

ple; and yet a minute investigation of the human frame testifies that, however marked the diversity, we must stil} regard the human race as ONE SPECIES, all the parts of the body and the nervous system being essentially alike, only modified in every individual; and that all these extraordinary changes in the physical forms and moral nature of men have been produced in the lapse of ages by the organic laws. It is most consolatory to reflect, that, by acquiring a knowledge of these laws, we have it within our power to improve our fellow-creatures in an almost unlimited degree.

Although we regard mankind as a single species, yet, for practically developing our views, we will divide them into four classes, and thus exhibit the general causes which render the two extremes of human nature so very conspicuous.

First Class-Are those degraded races of the earth, whose moral and intellectual faculties have been neglected for ages; also idiots and depraved children of all countries. On examining their brains, it will be found that the basilar and occipital regions, the seat of the animal propensities (feelings), predominate over the other faculties.

Second Class. This is very numerous, being composed of individuals with moderate natural intelligence, very active propensities, and with little moral power to control them.

Third Class. This class consists of persons in whom the various propensities, the moral sentiments, and the reflective group, are nearly equally balanced. They form a very numerous body in most civilized countries, and become either good or bad by the preponderance given by education to either set of faculties.

Fourth Class. This forms the natural nobility, and is a very inconsiderable portion of the human family. The brains of such gifted beings exhibit the reflective and perceptive faculties, with the moral and religious sentiments, greatly superior to the animal propensities.