ideas of religion alone would, at that age, be unable to controul. Every victory he obtains over himself serves as a new guard to virtue. When he errs, he becomes sensible of his weakness, which, at the same time that it teaches him moderation, and forgiveness to others, shows the necessity of keeping a stricter watch over his own actions. During these combats, his reasoning faculties expand, his judgment strengthens, and, while he becomes acquainted with the corruptions of the world, he fixes himself in the practice of virtue. A man thus educated, enters upon the theatre of the world with many and great advantages. Accustomed to reflection, acquainted with human nature, the strength of virtue, and depravity of vice, he can trace actions to their source, and be enabled, in the affairs of life, to avail himself of the wisdom and experience of past ages. Very different is the modern plan of education followed by many, especially with the children of persons in superior rank. They are introduced into the world almost from their very infancy. In place of having their minds stored with the bright examples of antiquity, or those of modern times, the first knowledge they acquire is of the vices with which they are surrounded; and they learn what mankind are, without ever knowing what they ought to be. Possessed of no sentiment of virtue, of no social affection, they indulge, to the utmost of their ability, the gratification of every selfish appetite, without any other restraint than what self-interest dictates. In men thus educated, youth is not the season of virtue; they have contracted the cold indifference and all the vices of age, long before they arrive at manhood. If they attain to the great offices of the state, they become ministers as void of knowledge as of principle; equally regardless of the national honour as of their own, their system of government (if it can be called a system) looks not beyond the present moment, and any apparent exertions for the public good, are meant only as props to support themselves in office. In the field, at the head of armies, indifferent as to the fate of their fellow-soldiers, or of their country, they make their power the minister of their pleasures. If the wisdom of their sovereign should, happily for himself and his country, shut them out from his councils, should they be confined to a private station, finding no entertainment in their own breasts, as void of friends as incapable of friendship, they sink reflection in a life of dissipation. If the probable consequences of those different modes of education be such as I have mentioned, there can be little doubt to which the preference belongs, even though that which is preferred should be less conducive than its opposite to those elegant accomplishments which decorate society. But, upon examination, I believe even this objection will vanish; for, although I willingly admit, that a certain degree of pedantry is inseparable from the learning of the divine, the physician, or the lawyer, which a late commerce with the world is unable to wear of, yet learning is, in no respect, inconsistent, either with that graceful ease and elegance of address peculiar to men of fashion, or with what, in modern phrase, is called knowledge of the world. The man of superior accomplishments will, indeed, be indifferent about many things which are the chief objects of attention to the modern fine gentleman. To conform to all the minute changes of the mode, to be admired for the gaudinesss of his equipage, to boast of his success in intrigue, or publish favours he never received, will to him appear frivolous and dishonourable. As many of the bad effects of the present system of education may be attributed to a premature introduction into the world, I shall conclude this paper, by reminding those parents and guardians who are so anxious to bring their children and pupils early into public life, that one of the finest gentlemen, the brightest geniuses, the most useful and best-informed citizens of which antiquity has left us an example, did not think himself qualified to appear in public till the age of twenty-six, and continued his studies, for some years after, under the eminent teachers of Greece and Rome. H N° 16. SATURDAY, MARCH 20, 1779. O prima vera gioventu de l'anno, D'erbe novelle, e di novelli amori ; No tornano i sereni E fortunati di de le mie gioie. GUARINI. THE effects of the return of Spring have been fre quently remarked, as well in relation to the human mind, as to the animal and vegetable world. The reviving power of this season has been traced from the fields to the herds that inhabit them, and from the lower classes of beings up to man. Gladness and joy are described as prevailing through universal nature, animating the low of the cattle, the carrol of the birds, and the pipe of the shepherd. I know not if it be from a singular, or a censurable disposition, that I have often felt in my own mind something very different from this gaiety, supposed to be the inseparable attendant of the vernal scene. Amidst the returning verdure of the earth, the mildness of the air, and the serenity of the sky, I have found a still and quiet melancholy take pos session of my soul, which the beauty of the landscape, and the melody of the birds, rather soothed than overcame. Perhaps some reason may be given why this sort of feeling should prevail over the mind, in those moments of deeper pensiveness to which every thinking mind is liable, more at this time of the year than at any other. Spring, as the renewal of verdure and of vegetation, becomes naturally the season of remembrance. We are surrounded with objects new only in their revival, but which we acknowledge as our acquaintance in the years that are past. Winter, which stopped the progression of nature, removed them from us for a while, and we meet, like friends long parted, with emotions rather of tenderness than of gaiety. 6 This train of ideas once awaked, memory follows over a very extensive field. And, in such a disposition of mind, objects of cheerfulness and delight are, from those very qualities, the most adapted to inspire that milder sort of sadness which, in the language of our native bard, is pleasant and mournful to the soul.' They will inspire this, not only from the recollection of the past, but from the prospect of the future; as an anxious parent, amidst the sportive gaiety of the child, often thinks of the cares of manhood and the sorrows of age. This effect will, at least, be commonly felt by persons who have lived long enough to see, and had reflection enough to observe, the vicissitudes of life. Even those who have never experienced severe ca. lamities, will find, in the review of their years, a thousand instances of fallacious promises and disappointed hopes. The dream of childhood, and the project of youth, have vanished to give place to sensations of a very different kind. In the peace and beauty of the rural scene which spring first unfolds to us, we are apt to recal the former state, with an exaggerated idea of its happiness, and to feel the present with increased dissatisfaction. But the pencil of memory stops not with the representation of ourselves; it traces also the companions and friends of our early days, and marks the changes which they have undergone. It is a dizzy sort of recollection to think over the names of our school-fellows, and to consider how very few of them the maze of accidents, and the sweep of time, have left within our reach. This, however, is less pointed than the reflection on the fate of those whom affinity or friendship linked to our side, whom distance of place, premature death, or (sometimes not a less painful consideration) estrangement of affection, has disjoined from us for ever. I am not sure if the disposition to reflections of this sort be altogether a safe or a proper one. I am aware, that, if too much indulged, or allowed to become habitual, it may disqualify the mind for the more active and bustling scenes of life, and unfit it for the enjoyments of ordinary society; but, in a certain degree, I am persuaded it may be found useful. We are all of us too little inclined to look into our own minds, all apt to put too high a value on the things of this life. But a man under the impressions I have described, will be led to look into himself, and will see the vanity of setting his heart upon external enjoyment. He will feel nothing of that un social spirit which gloomy and ascetic severities in |