MATERNAL INSTRUCTION.

ANYTHING true or really useful on the subject of Maternal Instruction, and the proper treatment of children, must be based on a knowledge of human nature. The maxim "know thyself," is founded in wisdom, since without it, all other knowledge is vain. Man has ever been prone to look at the world without rather than the world within, and to study the objects with which he is surrounded, rather than himself, the focus to which all these objects refer. His science and philosophy are drawn from the external objects which strike his senses; he penetrates the earth, interrogates the hidden rock, analyses the waters, the air, the light; he numbers the trees of the forest, calls them all by name; he divides, arranges and classifies the animal kingdom, acquaints himself with their habits, tames their ferocity, and by the superior force of his reason subdues them to himself; he scales the heavens, counts the stars, takes the dimensions of the planets, calculates their revolutions and measures their distances.

In short, by thus habitually viewing things external, and forgetting to look within he is drawn out of himself, and the internal powers of his mind become identified with mere

matter. Hence they assume an importance which does not belong to them and which was never intended; the external is exalted above the internal, the visible above the invisible, the natural above the spiritual and the inductions of the senses and of natural science above the dictates of reason and intelligence enlightened from above.

We shall see the vast importance of self-knowledge, when we consider, that all other information derives its true value from the circumstance of its producing this result. Since the great end and object of the acquisition of knowledge or education, is to develope the human faculties, to form the mind, to enable us to understand our true relation to God and man, to fit us for the various duties in this world, and to prepare us for the enjoyment of the world to come.

A knowledge of the moral and physical nature of man, will lead to a just apprehension of nature and introduce us by the most direct path to the temple of wisdom. As no one can be said to be master of any art who does not understand its principles, so no one can comprehend the relation of things in the moral or visible world, without a knowledge of man, who comprehends in himself all the principles of both worlds. What is the creation but an outbirth, a visible manifestation of the principles and powers appertaining to humanity? What but a mirror in which he may see reflected the qualities of his mind? In every animal he may recognise an outward form and express image of some appetite, some passion, some quality residing in himself. The innocence of the lamb, the power of the lion, the cruelty of the tiger, the cunning of the fox and the subtilty of the serpent are all his. Nay, the properties of things inanimate all have reference to him; nature is decked in beautiful colors, to delight his eye, sweet odors to regale his sense of smell, grateful flavors to gratify his taste, and sweet sounds to soothe his ear. He is possessed of powers capable of tak

ing cognizance of every created thing and capacities for their enjoyment; he is endowed with principles of which the world of nature is at once the expression, the image and the exact counterpart. The earth and the fulness thereof," is intended not only to afford sustenance to his body, but as a sort of metaphor designed to explain and illustrate the moral and intellectual qualities of his mind.

Not only do all things in the world of nature exhibit the hidden principles in man, but all things in the word of God. Man is the subject of divine revelation. As the visible world is a mirror held up to the outward senses of man and reflecting back upon himself his own image, so the word of God, is an intellectual mirror reflecting his moral nature, and containing the laws of the invisible world. Here the voluntary and intellectual powers find their proper objects, the secret motives and springs of human action are touched, hence are the seeds of faith which bring forth the charities of life, and hence is formed a moral sense, a conscience, which will guide and direct us through the labyrinth of the world. How important then is self-knowledge! and yet how neglected! We study everything but ourselves! and yet here alone shall we find the golden key, which will unlock the volume of nature, and disclose to us their inestimable treasures.

How indispensable to parents, to those who have the training and education of youth, is this knowledge! But to none more necessary than to Mothers. And yet how few who are acquainted even with the physical structure, much less of the mental organization and moral wants and necessities of the little innocent, helpless being to whom they have given birth! How desirable, that in addition to the natural instinctive affections of the mother should be superadded the lights of reason and intelligence, to supply the influences most favorable for bodily and mental develope

ment.

As the object of education is to form the mind, and to fit the man for future usefulness, it is extremely important that those upon whom this care devolves, should be acquainted with the nature of the little being upon whom they are about to exercise their skill. The constituent principles of his mind — the powerful influence of early impressions the improvable nature of his faculties - the best means of developement the effect of example, habit, and circumstances in forming the character, and his duties aris. ing out of his various relations - these are all subjects of deep interest, and necessary to be understood by those to whom the culture of the mind is intrusted.

First, let us turn our attention to the constituent principles of the mind, and deduce our system from acknowledged facts and actual observation.

Here then is an infant; let us contemplate it under the point of view proposed. What are its possessions? Has it thought, understanding, reason, intelligence? No; It has a body, of wonderful structure, the form and lineaments of a human being, it has senses adapted in every particular to its new condition, it has a brain of surprising organization, it has animal instincts and appetites, sufficient to make known its wants, and to excite in the breast of the mother those affections arising out of the peculiar relation between them, and which prompts her to provide for the wants and necessities arising out of its state of utter helplessness and dependence. The infant then is furnished with nothing but the rudiments of mere faculties, both of body and mind, entirely impotent, but at the same time suited in all respects to its helpless state. These faculties however, are capable of being developed by exercise, and fitted for another condition of his being, in which strength of nerve and vigor of intellect are required; and this successive growth and adaptation is only preparatory to a still higher unfolding of his marvellous powers, his moral and spiritual faculties,

intended to fit and qualify him for a nobler and more perfect condition in another and better world. For as the body is an image of the world, so the mind is an image of heaven, and is capable even whilst here of acknowledging the influence of the eternal and immutable principles of love and wisdom, which constitute the felicity of angelic beings.

In general the constituents of the mind are will and understanding; to the former belong, appetites, passions, affections, desires, and motives to action; to the latter appertain, thought, ideas, reason, intelligence; the moral and intellectual nature of man. Hence the mind, by which we mean both will and understanding, is natural and spiritual, since man is capable of being instructed in natural or spiritual science; instruction in the former opens and forms the natural mind, instruction in the latter opens and forms the spiritual mind. It is requisite to be aware of the true relation subsisting between the two faculties of will and understanding, that we may see which is the primary principle.

It will be found upon strict examination, that the understanding takes its tone from the will, acts an important though subordinate part, guides and directs those secret springs and movements, whose beginnings and activities originate in the heart or will. The will is the wind and tide which urge onward, the understanding the rudder which directs and controls the movement. Every man has some predominant passion which prompts to action and imparts the power of thought and reflection; for without affection or desire there can be no thought; where there is no activity, no directing power is needed. It is this ruling passion that is distinctive of character; it is this which forms real differences among men; for such as the ruling love is, such is the man as to his real internal quality. The man whose predominant passion is sensual pleasure in any of its degrading forms, receives the impress of sensuality upon his character, and it is apparent to all the world that