to mistake the one for the other, [m] and it is this which renders the management of youth so difficult. Too much liberty makes way for licentiousness; and too much constraint makes them stupid; commendation excites and encourages, but it also inspires vanity and presumption. We must therefore keep a just temper, and hold an even hand between these two inconveniences, after the example of Isocrates in the case of Ephorus and Theopompous, who were of a very different character. [n] This great master, who was as successful in his instructions as his writings, (as appears from his scholars and his books) making use of a bridle to give a check to the vivacity of the one, and a spur to awaken the sluggishness of the other, did not aim at reducing them both to the same standard. His end in taking away from the one, and adding to the other, was to carry each of them to that perfection of which their natural capacity would admit. This model we must follow in the education of children. They carry within them the principles, and in a manner the seeds of all virtues and vices; and the principal point is thoroughly to study at first their genius and character, to become acquainted with their humour, their disposition and talents; and above all, to discover their passions and prevailing inclinations, not with a view or expectation of entirely changing their temper, of making him gay, for instance, who is naturally grave, or him serious who is of a lively [m] Difficile regimen est... & diligenti observatione res indiget. Utrumque enim & quod extollendum, & quod deprimendum, similibus alitur: facilè autem etiam attendentem similia decipiunt. Crescit licentiâ spiritus, servitute commiauitur: assurgit, si laudatur; & in spem sui bonam adducitur; sed eadem ista insolentiam generant. Sic itaque inter utrumque regendus est, ut modò frænis utamur, modò stimulis. Senec. de Ira, lib. ii. cap. 21. [] Clarissimus ille præceptor Isocrates, quem non magis libri bene dixisse, quàm discipuli bene docuisse testantur, dicebat se calcaribus in Ephoro, contra autem in Theopompo trænis uti solere. Alterum enim exultantem verborum audacia reprimebat, alterum cunctantem & quasi verecundantem incitabat. Neque eos similes effecit inter se, sed tantùm alteri affinxit, de altero limavit, ut id confirmaret in utroque, quod utriusque natura pateretur. Quint. lib. ii. c. 8. Cic. lib. iii. de Orat. n. 36. and and chearful disposition. It is with certain characters, as with personal defects, they may be somewhat redressed, but not absolutely cured. Now the way of growing acquainted in this manner with children, is to give them great liberty to discover their inclinations whilst young, to let them follow their natural bent, in order to discern it the better; to comply with their little infirmities, to encourage them to let us see them; to observe them whilst they think least of it, especially at their [o] play, when they shew their tempers most ; for children are naturally plain, and without reserve; but as soon as they think themselves taken notice of, they throw themselves under a restraint, and keep upon their guard. [p] It is of great moment also to distinguish the nature of the faults which prevail in youth. In general, we may hope that those, wherein age, bad education, ignorance, being seduced, and ill example have any share, are not without remedy; and, on the other hand, we may believe, that such as are naturally rooted in the mind, and in the corruption of the heart, will be very difficult to be got over, such as double dealing and hypocrisy, flattery, an inclination to tell stories, to sow divisions, to envy or detract, a disposition to scoff, and especially at the advice given them, and at things sacred, a natural opposition to reason, and, what is a consequence of it, a readiness to take things in a wrong sense. ARTICLE III. TO ASSUME AN IMMEDIATE AUTHORITY OVER THE CHILDREN. THIS maxim is of the utmost moment during their whole education, and for all persons who are charged with it. By authority, I mean a certain air and ascendant, which imprints respect and procures obedience. It is neither age nor stature, the tone of the [o] Mores se inter ludendum cap. 3. simpliciùs detegunt. Quint. lib. i. 5 [P] Lettres de Piété, tom. i. voice, voice, nor threatening, by which this authority is to be obtained; but an even, firm, moderate, disposition of unind, which is always master of itself, is guided only by reason, and never acts by fancy or passion. It is this qualification and talent which keeps all in order, establishes an exact discipline, sees that commands are observed, saves the trouble of reprimands, and prevents almost all punishments. Now it is from the very first entrance upon their governments, that parents and masters should assume this ascendant. If they do not seize upon this favourable moment, and possess themselves early of this authority, they will have all the pains in the world to do it afterwards, and the child will domineer at last. [q] Animum, and we may likewise say, puerum rege, qui nisi paret, imperat. This is literally true, and scarce to be believed, if a constant experience did not every day confirm it. There is deep rooted in the heart of man a love of independency, which discloses itself from our childhood, and even at the breast. [r] What mean those cries, those tears, the threatening gesture of the eyes, sparkling with rage in an infant, when resolved to gain his point with all his force, or inflamed with jealousy against one another?" I have seen," says [s] St. Augustine, "a child burning with jealousy. He "could not yet talk, but with a pale countenance "could cast a furious look at another child, who was "sucking with him at the same breast." Vidi ego & expertus sum zelantem parvulum. Nondum loquebatur, & intuebatur pallidus amaro aspectu collac taneum suum. Here we have the time and moment pointed out for subduing this bad inclination in a child, by accustoming him from the cradle to controul his desires, not to pursue his own fancies, but, in a word, to submit and obey. If we never gave children what they [9] Horat. Sat. ii. lib. 1. [r] Flendo petere, etiam quod noxiè daretur: indignari acriter... non ad nutum voluntatis obtemperantibus; feriendo nocere niti, quantum potest, quia non obeditur imperiis, quibus perniciosê obedi- cried for, they would learn to go without it, nor would there be so much bawling and uneasiness before they were brought to temper, and consequently they would not be so troublesome to themselves or others, as they are for want of being brought up in this manner from their infancy. When I speak thus, I do not mean absolutely that no indulgence should be shewn to children, I am very far from such a disposition. I say only we must not give them what they cry for, and if they redouble their importunity to obtain it, we must let them know, that they are expressly refused it for that very reason; and this must be held as an indisputable maxim, that after they have once been refused any thing, we must resolve never to grant it to their crying or importuning, unless we have a mind to teach them to become impatient and peevish, by rewarding them for their peevishness and impatience. We see with some parents that the children nevèr ask for any thing at table, whatever is set before them, but take all that is given them with pleasure and thankfulness; in other houses they ask for every thing they see, and must be served before all the company. Now whence arises this remarkable difference, but from the different education they have had? The younger children are, the less their irregular desires should be satisfied. The less reason they have, the more necessary it is for them to submit to absolute power, and the direction of those in whose hands they are. When once they have taken this turn, and custom has subdued their will, they are cured for the rest of their lives, and easily learn to obey. [t] Adeo in teneris consuescere multum est. What I have said of children in their childhood, may be applied to them at any other age. The first care of a scholar who is put under a new master, is to study and sound him. There is nothing he does not attempt, he spares no industry or artifice to get the bet[t] Geor. lib. ii. v. 272. 1 ter of him if he can. cunning are to no purpose, and that the master calmly and quietly opposes them with a gentle and reasonable resolution, which always ends in making himself obeyed, he then yields, and cheerfully submits; and this kind of little war, or rather skirmish, where on both sides they have tried each other's forces, is happily concluded with a peace and a good understanding, which makes them easy all the rest of the time they are to live together. When he sees all his pains and ARTICLE IV. TO MAKE ONE'S SELF BELOVED AND FEARED. THE respect, upon which the authority I have spoken of is founded,, includes two things, fear and love, which lend each other a mutual assistance, and are the two great springs and hinges of all government in general, and of the conduct of children in particular. As they are of an age wherein reason, instead of having the superiority scarce begins to shew itself, it is requisite that fear should sometimes be called in to its assistance, and take its place; but if it comes alone, and the allurement of pleasure does not follow close at its heels, it is not long [u] regarded, and its instructions produce but a slight effect, which the Hence it comes to hope of impunity soon removes. pass, that in point of education the greatest skill lies in knowing how to blend discreetly together a force, which shall keep children within due bounds, without discouragement, and a mildness which shall gain upon them without indulging them too much.[r] Sit rigor, On sed non exasperans: sit amor, sed non emolliens. one hand the master's mildness removes whatever is hard and austere from his office of command, and [u] Timor, non diuturnus magister offici. Cic. Philip. ii. n. 90. Imbecillis est pudoris magister timor, qui si quando paululum aber raverit, statim spe impunitatis ex- blunts |