Every body must have observed, that languor of mind succeeds to the intoxication of vanity; if we can avoid the intoxication, we shall avoid the languor. Common sayings often imply those sensible observations which philosophers, when they theorize only, express in other words. We frequently hear it said to a child, “Praise spoils you; my praise did you harm; you can’t bear praise well; you grow conceited; you become idle; you are good for nothing, because you have been too much flattered.” All these expressions show, that the consequences of over-stimulating the mind by praise, have been vaguely taken notice of in education; but no general rules have been deduced from these observations. With children of different habits and temperaments, the same degree of excitement acts differently, so that it is scarcely possible to fix upon any positive quantity fit for all dispositions — the quantity must be relative; but we may, perhaps, fix upon a criterion by which, in most cases, the proportion may be ascertained. The golden rule, which an eminent physician has given to the medical world for ascertaining the necessary and useful quantity of stimulus for weak and feverish patients, may, with advantage, be applied in education. Whenever praise produces the intoxication of vanity, it is hurtful; whenever the appearances of vanity diminish in consequence of praise, we may be satisfied that it does good, that it increases the pupil’s confidence in himself, and his strength of mind. We repeat, that persons who have confidence in themselves, may be proud, but are never vain; that vanity cannot support herself without the concurring flattery of others; pride is satisfied with his own approbation. In the education of children who are more inclined to pride than to vanity, we must present large objects to the understanding, and large motives must be used to excite voluntary exertion. If the understanding of proud people be not early cultivated, they frequently fix upon some false ideas of honour or dignity, to which they are resolute martyrs through life. Thus the high-born Spaniards, if we may be allowed to reason from the imperfect history of national character. The Spaniards, who associate the ideas of dignity and indolence, would rather submit to the evils of poverty, than to the imaginary disgrace of working for their bread. Volney, and the baron de Tott, give us some curious instances of the pride of the Turks, which prevents them from being taught any useful arts by foreigners. To show how early false associations are formed and supported by pride, we need but recollect the anecdote of the child mentioned by de Tott. The baron de Tott bought a pretty toy for a present for a little Turkish friend, but the child was too proud to seem pleased with the toy; the child’s grandfather came into the room, saw, and was delighted with the toy, sat down on the carpet, and played with it until he broke it. We like the second childhood of the grandfather better than the premature old age of the grandson.
The self-command which the fear of disgrace insures, can produce either great virtues, or great vices. Revenge and generosity are, it is said, to be found in their highest state amongst nations and individuals characterized by pride. The early objects which are associated with the idea of honour in the mind, are of great consequence; but it is of yet more consequence to teach proud minds early to bend to the power of reason, or rather to glory in being governed by reason. They should be instructed, that the only possible means of maintaining their opinions amongst persons of sense, is to support them by unanswerable arguments. They should be taught, that, to secure respect, they must deserve it; and their self-denial, or self-command, should never obtain that tacit admiration which they most value, except where it is exerted for useful and rational purposes. The constant custom of appealing, in the last resort, to their own judgment, which distinguishes the proud from the vain, makes it peculiarly necessary that the judgment, to which so much is trusted, should be highly cultivated. A vain man may be tolerably well conducted in life by a sensible friend; a proud man ought to be able to conduct himself perfectly well, because he will not accept of any assistance. It seems that some proud people confine their benevolent virtues within a smaller sphere than others; they value only their own relations, their friends, their country, or whatever is connected with themselves. This species of pride may be corrected by the same means which are used to increase sympathy. Those who, either from temperament, example, or accidental circumstances, have acquired the habit of repressing and commanding their emotions, must be carefully distinguished from the selfish and insensible. In the present times, when the affectation of sensibility is to be dreaded, we should rather encourage that species of pride which disdains to display the affections of the heart. “You Romans triumph over your tears, and call it virtue! I triumph in my tears,” says Caractacus; his tears were respectable, but in general the Roman triumph would command the most sympathy.
Some people attribute to pride all expressions of confidence in one’s self: these may be offensive to common society, but they are sometimes powerful over the human mind, and where they are genuine, mark somewhat superior in character. Much of the effect of lord Chatham’s eloquence, much of his transcendent influence in public, must be attributed to the confidence which he showed in his own superiority. “I trample upon impossibilities!” was an exclamation which no inferiour mind would dare to make. Would the house of commons have permitted any one but lord Chatham to have answered an oration by “Tell me, gentle shepherd, where?” The danger of failing, the hazard that he runs of becoming ridiculous who verges upon the moral sublime, is taken into our account when we judge of the action, and we pay involuntary tribute to courage and success: but how miserable is the fate of the man who mistakes his own powers, and upon trial is unable to support his assumed superiority; mankind revenge themselves without mercy upon his ridiculous pride, eager to teach him the difference between insolence and magnanimity. Young people inclined to over-rate their own talents, or to under-value the abilities of others, should frequently have instances given to them from real life, of the mortifications and disgrace to which imprudent boasters expose themselves. Where they are able to demonstrate their own abilities, they run no risk in speaking with decent confidence; but where their success depends, in any degree, either upon fortune or opinion, they should never run the hazard of presumption. Modesty prepossesses mankind in favour of its possessor, and has the advantage of being both graceful and safe: this was perfectly understood by the crafty Ulysses, who neither raised his eyes, nor stretched his sceptered hand, “when he first rose to speak.” We do not, however, recommend this artificial modesty; its trick is soon discovered, and its sameness of dissimulation presently disgusts. Prudence should prevent young people from hazardous boasting; and good nature and good sense, which constitute real politeness, will restrain them from obtruding their merits to the mortification of their companions: but we do not expect from them total ignorance of their own comparative merit. The affectation of humility, when carried to the extreme, to which all affectation is liable to be carried, appears full as ridiculous as troublesome, and offensive as any of the graces of vanity, or the airs of pride. Young people are cured of presumption by mixing with society, but they are not so easily cured of any species of affectation.
In the chapter on female accomplishments, we have endeavoured to point out, that the enlargement of understanding in the fair sex, which must result from their increasing knowledge, will necessarily correct the feminine foibles of vanity and affectation.
Strong, prophetic, eloquent praise, like that which the great lord Chatham bestowed on his son, would rather inspire in a generous soul noble emulation, than paltry vanity. “On this boy,” said he, laying his hand upon his son’s head, “descends my mantle, with a double portion of my spirit!” Phillip’s praise of his son Alexander, when the boy rode the unmanageable horse, is another instance of the kind of praise capable of exciting ambition.
As to ambition, we must decide what species of ambition we mean, before we can determine whether it ought to be encouraged or repressed; whether it should be classed amongst virtues or vices; that is to say, whether it adds to the happiness or the misery of human creatures. “The inordinate desir
e of fame,” which often destroys the lives of millions when it is connected with ideas of military enthusiasm, is justly classed amongst the “diseases of volition:” for its description and cure we refer to Zoonomia, vol. ii. Achilles will there appear to his admirers, perhaps, in a new light.
The ambition to rise in the world, usually implies a mean, sordid desire of riches, or what are called honours, to be obtained by the common arts of political intrigue, by cabal to win popular favour, or by address to conciliate the patronage of the great. The experience of those who have been governed during their lives by this passion, if passion it may be called, does not show that it can confer much happiness either in the pursuit or attainment of its objects. See Bubb Doddington’s Diary, a most useful book; a journal of the petty anxieties, and constant dependence, to which an ambitious courtier is necessarily subjected. See also Mirabeau’s “Secret History of the Court of Berlin,” for a picture of a man of great abilities degraded by the same species of low unprincipled competition. We may find in these books, it is to be hoped, examples which will strike young and generous minds, and which may inspire them with contempt for the objects and the means of vulgar ambition. There is a more noble ambition, by which the enthusiastic youth, perfect in the theory of all the virtues, and warm with yet unextinguished benevolence, is apt to be seized; his heart beats with the hope of immortalizing himself by noble actions; he forms extensive plans for the improvement and the happiness of his fellow creatures; he feels the want of power to carry these into effect; power becomes the object of his wishes. In the pursuit, in the attainment of this object, how are his feelings changed! M. Necker, in the preface to his work on French finance, paints, with much eloquence, and with an appearance of perfect truth, the feelings of a man of virtue and genius, before and after the attainment of political power. The moment when a minister takes possession of his place, surrounded by crowds and congratulations, is well described; and the succeeding moment, when clerks with immense portfolios enter, is a striking contrast. Examples from romance can never have such a powerful effect upon the mind, as those which are taken from real life; but in proportion to the just and lively representation of situations, and passions resembling reality, fictions may convey useful moral lessons. In the Cyropædia there is an admirable description of the day spent by the victorious Cyrus, giving audience to the unmanageable multitude, after the taking of Babylon had accomplished the fullness of his ambition.
It has been observed, that these examples of the insufficiency of the objects of ambition to happiness, seldom make any lasting impression upon the minds of the ambitious. This may arise from two causes; from the reasoning faculty’s not having been sufficiently cultivated, or from the habits of ambition being formed before proper examples are presented to the judgment for comparison. Some ambitious people, when they reason coolly, acknowledge and feel the folly of their pursuits; but still, from the force of habit, they act immediately in obedience to the motives which they condemn: others, who have never been accustomed to reason firmly, believe themselves to be in the right in the choice of their objects; and they cannot comprehend the arguments which are used by those who have not the same way of thinking as themselves. If we fairly place facts before young people, who have been habituated to reason, and who have not yet been inspired with the passion, or enslaved by the habits of vulgar ambition, it is probable, that they will not be easily effaced from the memory, and that they will influence the conduct through life.
It sometimes happens to men of a sound understanding, and a philosophic turn of mind, that their ambition decreases with their experience. They begin with some ardor, perhaps, an ambitious pursuit; but by degrees they find the pleasure of the occupation sufficient without the fame, which was their original object. This is the same process which we have observed in the minds of children with respect to the pleasures of literature, and the taste for sugar-plums.
Happy the child who can be taught to improve himself without the stimulus of sweetmeats! Happy the man who can preserve activity without the excitements of ambition!
Gibbon. Memoirs of his Life and Writings, page 148. — Perhaps Gibbon had this excellent line of Mrs. Barbauld’s in his memory:
“And pay a life of hardships with a line.”
See Peltier’s state of Paris in the years 1795 and 1796.
See Zoonomia, vol. i. p. 99.
V. De Tott’s Memoirs, p. 138, a note.
V. Sympathy.
V. Plutarch.
Necker de l’Administration des Finances de la France, vol. i. p. 98.
Cyropædia, vol. ii. page 303.
CHAPTER XII. BOOKS.
The first books which are now usually put into the hands of a child, are Mrs. Barbauld’s Lessons; they are by far the best books of the kind that have ever appeared; those only who know the difficulty and the importance of such compositions in education, can sincerely rejoice, that the admirable talents of such a writer have been employed in such a work. We shall not apologize for offering a few remarks on some passages in these little books, because we are convinced that we shall not offend.
Lessons for children from three to four years old, should, we think, have been lessons for children from four to five years old; few read, or ought to read, before that age.
“Charles shall have a pretty new lesson.”
In this sentence the words pretty and new are associated; but they represent ideas which ought to be kept separate in the mind of a child. The love of novelty is cherished in the minds of children by the common expressions that we use to engage them to do what we desire. “You shall have a new whip, a new hat,” are improper modes of expression to a child. We have seen a boy who had literally twenty new whips in one year, and we were present when his father, to comfort him when he was in pain, went out to buy him a new whip, though he had two or three scattered about the room.
The description, in the first part of Mrs. Barbauld’s Lessons, of the naughty boy who tormented the robin, and who was afterwards supposed to be eaten by bears, is more objectionable than any in the book: the idea of killing is in itself very complex, and, if explained, serves only to excite terror; and how can a child be made to comprehend why a cat should catch mice, and not kill birds? or why should this species of honesty be expected from an animal of prey?
“I want my dinner.”
Does Charles take it for granted, that what he eats is his own, and that he must have his dinner? These and similar expressions are words of course; but young children should not be allowed to use them: if they are permitted to assume the tone of command, the feelings of impatience and ill temper quickly follow, and children become the little tyrants of a family. Property is a word of which young people have general ideas, and they may, with very little trouble, be prevented from claiming things to which they have no right. Mrs. Barbauld has judiciously chosen to introduce a little boy’s daily history in these books; all children are extremely interested for Charles, and they are very apt to expect that every thing which happens to him, is to happen to them; and they believe, that every thing he does, is right; therefore, his biographer should, in another edition, revise any of his expressions which may mislead the future tribe of his little imitators.
“Maid, come and dress Charles.”
After what we have already said with respect to servants, we need only observe, that this sentence for Charles should not be read by a child; and that in which the maid is said to bring home a gun, &c. it is easy to strike a pencil line across it. All the passages which might have been advantageously omitted in these excellent little books, have been carefully obliterated before they were put into the hands of children, by a mother who knew the danger of early false associations.
“Little boys don’t eat butter.”
“No body wears a hat in the house.”
This is a very common method of speaking, but it certainly is not proper towards children. Affirmative sentences should always express real facts. Charles must know that some little boys do
eat butter; and that some people wear their hats in their houses. This mode of expression, “No body does that!” “Every body does this!” lays the foundation for prejudice in the mind. This is the language of fashion, which, more than conscience, makes cowards of us all.
“I want some wine.”
Would it not be better to tell Charles, in reply to this speech, that wine is not good for him, than to say, “Wine for little boys! I never heard of such a thing!” If Charles were to be ill, and it should be necessary to give him wine; or were he to see another child drink it, he would lose confidence in what was said to him. We should be very careful of our words, if we expect our pupils to have confidence in us; and if they have not, we need not attempt to educate them.
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