writing and conversation, as well as composition; modern languages being very little cultivated.

At present the state of things is very different. Almost all modern languages have been much cultivated, and very few men of letters do, in fact, converse, correspond, or even write, in any other, at least in this country. So little use, however, is made of Latin for these purposes, that it is not generally expected, and no man of letters thinks himself disgraced though he should acquit himself but very indifferently in any of these respects. At present, almost all valuable knowledge is to be found in modern languages, and if a man communicates his thoughts to the public, it is in the same channel.

This change in our circumstances ought certainly to make a change in our plans of education, and the only question is, what that change should be, and how far it should extend.* That the study of the Latin and Greek tongues is still of great importance to persons of any liberal profession cannot be denied; many of the books in which they must be conversant being written in them; and though it is true that we have translations of every thing that is most valuable from them, yet a person who has leisure and ability, will not be satisfied without having it in his power to judge of the accuracy of such translations, and of reading the originals himself; especially if they be admired for the excellency of their composition, which cannot be seen in any translation. Besides, it is absolutely necessary that Christian ministers should be well acquainted with the languages in which the Scriptures are written. But as writing Latin is now of little consequence,

This "question" has increased in importance, during half a century of continual advance in those departments of mental cultivation, with which the most celebrated ancients were unacquainted, unless their thoughts have perished, in the desolation of ages. There are considerations on this subject, not unworthy of attention, in a pamphlet, published at Manchester in 1796, entitled, "Remarks on the very inferior Utility of Classical Learning. By W. Stevenson."

In thus asserting the absolute necessity for "Christian ministers" to have prosecuted "the study of the Latin and Greek tongues," Dr. Priestley was by no means singular. A writer, of eminent proficiency in ancient learning, says, that "whatever may be the importance of classic literature to others, it is indispensable to the ministers of the gospel." If one of these, however, have only "classical furniture enough to be able to read the Greek Testament with facility, he remains," according to this writer, "in much the same situation with the English reader." See "An Address to the Dissenters, on Classical Literature, by E. Cogan,” (1789,) pp. 9, 10.

Yet Dr. Priestley and the accomplished scholar just quoted, would, I am persuaded, on reconsideration, have readily acknowledged the ability and success of Christian ministers, to whom "the wit of Greece and Rome" had never been known, but through the imperfect medium of a vernacular translation. Studying the Bible, in their native tongue, by the aid of serious reflection, and by a diligent application to the learned labours of Christian commentators, those " mighty men" who have "rolled away the stone from the well of living waters," these

even to a professed scholar, it seems unnecessary to insist upon it, in a course of general education, any farther than it may be thought useful in order to a perfect knowledge of the language: for no person can read any language well till he can, in some measure, write it; just as a little practice in painting, or music, tends greatly to improve the judgment in those arts; but then a little will be sufficient for this purpose. Also, nothing more is necessary with respect to Latin, and especially Greek versification, in a course of instruction, than to be taught the rules of it. After this, if any person has leisure, and a turn for it, let him make advances by his own application. It can never be worth while to torment a hundred boys with making Latin verses for the sake of perhaps one of them, who may choose to amuse himself in that way afterwards.*

To persons in trade, or manufacturers, the knowledge of Latin or Greek is certainly of no direct use; and yet if a man be intended to be any thing more than a mere tradesman, or manufacturer; if it be wished that he spend any part of his time in reading, even in his own tongue (which is certainly of the greatest consequence to every person, even in the lowest ranks of life, and especially to persons of any degree of opulence), some instruction in Latin is very useful. There is so much of Latin in the English tongue, that a very accurate knowledge of the one can hardly be attained without some knowledge of the other. Also, the learning of one language, and the comparing of it with another, is a very useful exercise, and is an excellent introduction to that most important knowledge which relates to the accurate distinction of ideas which are expressed by words. To the want of this I cannot help attributing part of that confusion of ideas that is to be observed in the Greek philosophers, who were perpetually bewildered by the use of words; and the greater precision of modern philosophers is owing, in a great measure, to this circumstance, that by the previous study of languages, and a due attention to the nature and use of words, they have been better guarded against that kind of deception.

If languages be learned at all, it is best to apply to them at

unlearned, yet not ignorant," Christian ministers, (to adopt Robert Robinson's just distinction,) became " apt to teach."

Such an one I have known, and seldom, if ever, have I listened to a classically learned minister more abounding in scriptural counsel and information, adapted to the varieties of condition and character comprehended in a Christian congregation, and for which they profess to surround a Christian pulpit. See Vol. V. p. 84, ad fin.; Mon. Repos. (1816), XI. 594.

* On " 65-80.

writing Latin verse," see Dr. Knox's "Liberal Education" (1786), I.

a time when the mind is not distracted with an attention to other things, and when the memory is in a proper state for retaining words. Both these circumstances sufficiently mark the season of youth as the most proper for the study of languages. At the same time, a judicious tutor will easily take an opportunity of communicating much useful knowledge of things, together with the study of language. This will depend upon a proper choice of books, and the manner in which they are made use of. History, natural or civil, morals, mythology, or any thing that a child is capable of understanding, may be taught at the same time with the language in which the books that treat of them are written. Also, in the intervals of learning the language, geography, and such other branches of knowledge as they are capable of being instructed in, and which are not taught from Latin books, may be taught from English treatises.

I prefer Latin to Greek for the purpose above-mentioned, because there is more of English in it, there are more helps for attaining the knowledge of it,* and it is much less copious, and consequently more easily attained. In common schools, therefore, I think it still right, that the immediate object be learning Latin, but that advantage be taken of every mode, and every opportunity, of communicating as much useful knowledge along with it as possible. It were more especially to be wished, that all boys at grammar schools might have access to a good collection of objects of natural history, in order to accustom them betimes to distinguish and class the several kind of substances that nature furnishes, and which will necessarily, more or less, fall under their notice as they come into life. It would also be an advantage, if they could all see at least the more common experiments in natural philosophy. The greater variety of things of this nature that is presented to the view of young persons, the better opportunity a tutor will have of distinguishing their peculiar talents, and of forming a conjecture concerning the walk of life they are most likely to make a figure in, and of directing their attention accordingly.

That what I now recommend is both advantageous and practicable, I know, from my own experience in the conduct of a grammar school.†

• Greek and English Lexicons, now so common, were then unknown. + In 1758. See Vol. I. Mem. 62-65.

SECTION IV.

Of Private and Public Education.

Ir a person is to live upon terms of equality with mankind (and there is no man who has not his equals), he should, by all means, be educated, more or less, among his equals, or at least be treated with perfect equality by those about him. If, in the whole course of a young person's education, he be apparently the chief object of attention, and he feels himself superior to all about him, his tutors not excepted, he will necessarily get a habit of giving himself improper airs of superiority, and of behaving and conversing in a style that cannot fail to give offence; which, besides giving his mind (considered in itself) a wrong turn, must be of great disservice to him in life. It is also well known, that the man who is haughty towards his inferiors, is generally, in the same proportion, cringing towards his superiors; pride and servility being the same disposition of mind, in different circumstances.

Now it appears to me to be hardly possible to conduct an entirely private education in such a manner, as that it will not be attended with the inconveniences I have mentioned. Indeed, the very circumstance of perceiving that a man of liberal education, and especially if he be treated on the footing of a servant or chaplain, is retained with a view to himself only, is not calculated to do the mind of a young person any good; so that it requires the greatest address in the parent and tutor, both to counteract the effect of it, and to provide that the peculiar advantages of this mode of instruction may more than balance this evil tendency; and no advantage attending any mode of education is comparable to that truly manly and generous disposition, which is acquired by living on terms of perfect equality with others. It most effectually precludes that haughtiness on one side, and servility on the other, which both debases the soul, with respect to its own feelings and self-enjoyment, and makes a man a less amiable and a less valuable member of any society.

On the other hand, it is well known that most of our public schools in England are in such a situation, that a young person runs the greatest risk of having his morals corrupted in them. The conversation he will often hear in them can hardly fail to give a vicious taint to his imagination, if it does not lead him to contract such early habits of debauchery, as will irre

parably hurt his constitution, and make his life wretched and short.

Besides, it will certainly be in the power of a tutor to communicate knowledge to a young person with more ease and effect, when it is his business to give constant and particular attention to him. In many respects, also, he will be able to attend to the discipline of his mind, in a moral view, to more advantage; watching the first appearance of every excrescence, taking the earliest and most effectual methods of correcting what is amiss, and bringing forward what is good and promising.

Upon the whole, it should seem that the plan of education which bids the fairest to answer all the useful purposes of it, must be one in which the peculiar advantages of a private and public education should be, as far as possible, united; and this might, perhaps, be, in a great measure, effected in some such manner as the following.

But little inconvenience will arise from employing a private tutor for some of the earliest years of a person's life. Afterwards, if it be easily practicable, let a number of gentlemen of fortune, whose sons are nearly of an equal age, and equally free from all tincture of vice, and who are all provided with separate private tutors, contrive to bring them often together, so as to perform certain exercises in common; and let certain honorary distinctions be adjudged by ballot, either of the young gentlemen themselves, or of their tutors. Let these rewards be proposed for select exercises, a proper time beforehand, and let the pupils and tutors equally exert themselves with a view to it.

SECTION V.

Of introducing Young Persons into Company.

The custom of the present age differs considerably from that of the last, with respect to the introduction of children and young persons into company, the effect of which is not to be overlooked. We now endeavour to give children all the exterior polish that they can receive, as soon as possible; we bring them very early into mixed company, and are proud of their bearing a part in conversation with grown men and women. By this means their ostensible improvements are sure to go far before the intrinsic and real ones, and they will always seem to have more knowledge than they are really possessed of. And so long as superficial qualifications satisfy