analogy. The energy of this power depends on that of the perceptive and the reflective faculties which elaborate thoughts, on the social dispositions which prompt to the communication of them, on the mental operation which attaches ideas to conventional signs, and on the physical functions which produce vocal sounds and articulations. We are, consequently, inclined to suppose that this very complicated power proceeds from the simultaneous action of different portions of the brain, rather than from the narrow cerebral localisation which phrenologists assign to it with so much mathematical precision. The leading facts and principles upon which phrenology rests appear consistent with general induction and the laws of our constitution; but this science, yet in its infancy, fails by the multiplicity of the elements, as exhibited in its nomenclature. Although it must be acknowledged that its investigations have successfully aided in elucidating the connection of the brain with emotions and mental manifestations, it is doubtful that they will ever lead to a sound system of psychology.

Without pretending to establish a standard classification, we present the five faculties which we have noticed as the only moral principles which seem to be primitive and universal. We have collected in the following Table the principal qualities, or moral acquirements, which result from a proper exercise of these faculties, and which are the great object of moral education, with an indication of the approximate age at which they may be gradually acquired :

Although this tabular arrangement, considered in the abstract, indicates the natural and probable order in which the manifold objects of moral education may be gradually instilled into the hearts of children, we are aware that it is neither necessary nor even possible to follow it strictly in all cases. However, this classification, consistent with our other subdivisions of the subject, by presenting in one view the principal departments of moral training, may tend to impress the educator with the vast extent of the subject, and guide him through its details.

SECT. IV.-ELEMENTARY PRINCIPLES OF MORAL TRAINING.

1. Religious Morality.

The limits and special object of this work not permitting us to investigate all virtues, duties, affections, and inclinations, we will advert only to those which constitute the elementary principles of moral training in its three relations-religious, social, and individual.

Of all these it is almost needless to state that religious feelings, early impressed on the heart of a young child, are to him the safest foundation of moral perfection and the only true basis of happiness. A sense of the omnipresence, infinite goodness, and supreme justice of the Almighty, will insensibly form in him habits of meekness consistent with Christianity; it will inspire him with a salutary fear, and, particularly with a love of God, which is the origin of the kindest sentiments and the highest virtues. True morality is but a portion of religion.

The love of God is the religious principle, as conscience is the moral one. These two principles are intimately connected, and should grow together. Piety and truth, their offspring, by removing the pressure of selfishness and error, will give to the soul all its energy, will fertilise and expand the mind.

Religion and morality are inspired by example rather than taught by precept. A child, in order to be deeply impressed with the existence and attributes of the Creator, ought to imbibe a consciousness of them so early in life that he may not remember the time when he had no such idea. To this effect, religious feelings should be connected with every object that excites our gratitude to God and affects the young with wonder and delight. They should be led to God, as St. Augustin and Fénélon prescribe, by the contemplation of nature, and to virtue, by the thought of God. Thus, by deep, strong, and permanent asso

ciations, the seeds of real piety and devotion will be sown, and the mind be prepared and disposed to the reception of the sublime truths which the Holy Scriptures proclaim as the basis of salvation.

Although the religious worship and belief of the child ought to rest on a conviction acquired in childhood, the truths of Christianity, and the particular dogmas which he is destined to embrace, should be unfolded to him only when his reason is capable of understanding the meaning of the terms in which they are expressed, and of appreciating the nature of the evidence on which they are grounded.

2. Social Morality.

On the threshold of social morality stand love and obedience to parents, and self-denial, which are the first effects of welldirected sympathy and conscience, and of duly controlled selflove. These first moral acquirements, which can be effectually secured by the affection, justice, consistency, firmness, and good examples of parents, will afterwards give rise to all the duties, affections, and virtues which constitute the moral and social man.

Obedience, the first duty which the child is called upon to fulfil, habituates him to surrender his own selfish desires from a consciousness of higher obligations, and is to him a preservative against vicious propensities. Obedience should be passive in the first years; and, as reason expands and guides his actions, motives are adduced to enlighten the fulfilment of this duty. But, at any period, it must be strictly insisted upon the child who is once allowed to disobey his father and mother with impunity will one day cause them to shed bitter tears. Obedience to the will of a virtuous parent prepares for obedience to the will of God and to the laws of men; it fosters in him a sense of all his social duties, and hence leads to a knowledge of his rights. The fulfilment of our duties, and the enjoyment of our rights, are the double condition of our social existence and our happiness.

Affection and self-denial habitually exercised between parents and children, brothers and sisters, and joined to an earnest love of God, naturally glide into benevolence to all men. This ineffable sentiment-benevolence-will, under proper guidance, be an inexhaustible fountain from which will flow in rich abundance obligingness and disinterestedness towards others, humanity and

charity to those who suffer, indulgence for errors, forgetfulness of injuries, and greatness of soul.

3. Individual Morality.

Individual morality comprises a series of duties, virtues, and inclinations, which are equally indispensable to the formation of a perfectly moral character. Temperance, meekness, and love of cleanliness may be considered as the primitive acquirements on which the others of this series may be grafted. Temperance, the preserver of health, leads to moderation in desires, to the love of simplicity and occupation, to self-denial and selfrespect.* Meekness produces resignation, patience, and fortitude, so indispensable to happiness in a state of society fraught with endless causes of vexation. Cleanliness, which, says Lord Bacon, 66 is next to godliness," begets moral purity, and leads to a love of order. Order, "Heaven's first law," is a great moral agent; it is the parent of prudence, industry, and good taste; it saves time, space, and money. It depends on those who preside over the moral development of the child to make him for life temperate or intemperate, meek or irritable, orderly or disorderly, as it depends on them to make him pious, submissive, veracious, affectionate, and benevolent.

Individual morality ought to be particularly cultivated in a child, with a view to his instruction; because the latter department of education, having for its object the exclusive benefit of the individual, depends, in a great measure, on the moral qualities which may secure his well-being, namely, diligence, industry, patience, perseverance, resolution, love of order, desire of improvement. Without the possession of these qualities, as a preparation for scholastic pursuits, there is no system of teaching which can avail, there is little prospect of ever arriving at eminence in any department of knowledge.

* The beneficial influence of temperance has been justly appreciated by Father Mathew, who, with all the energies of his inexhaustible benevolence, has, by its means, regenerated the Irish people, and raised their character. The moral reform which he has achieved, unparalleled in the history of human nature, has extended far among other nations, who, at this day, vie with each other in paying their just tribute of veneration and gratitude to the Apostle of Temperance.