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band ' s heart- —to make his home his delight—to be his help * , mate and his solace- *—what an education for a mother , to have received merely the key to knowledge , and remain untutored in the discipline of the affections and unimpressed with the value of the soul ! It has been said , that the poor are not the better for what they have been taught . If the allegation were as true as it is
false , the proper inference would be , not that they should be taught less , but more—not that their minds should be neglected—but that their hearts and their souls should be cultivated together with their minds . Have they abused knowledge ? teach them how to use it * Have they made the key given them open the fountains of obscenity and impiety ? Create , in them a taste for what is pure and holy . Are they still under the sway of their
passions ? Place their passions under the control of religion ,. Do they misuse the power they have , and yet demand more ? Lead them to see that the first and highest exercise of power is the acquirement of self-command . Do they pursue wrong measures for their welfare ? Cure their ignorance . Give them more knowledge—combine moral worth with mental cultivation , and let religion preside over both *
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" Sunday School Education ^ JL 6 £
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ART . IIT . In the opening of Sir W . Jones ' s First Discourse to the Asiatic Society of Calcutta , there is , if we remember right , a most anir mated description of his feelings , when at sea , during the
preceding year , upon finding himself , at a particular point , on consulting the log-book for the day , almost encircled by the vast continent of Asia—Arabia on his left , and India , with China and Tartary still beyond , before him . What this distinguished orientalist so strongly felt on approaching these regions , we experience in an inferior degree even in reading of them . There is a kind of magip
in the very word Asia , which calls up in the mind a mingled tram of the most interesting conjectures and wildest associations . The awful obscurity that hangs over its primeval history—its venerable dialects—its traditions , stretching back almost to the beginning of the present order of existence—the dateless origin of its artsof its mysterious fragments of science—of its governments and
its religions—its mighty streams , whether , like the Ganges , worshipped with the most ancient of superstitions , or wafting on their waves , like the Oxus , the Euphrates , and the Indus , the earliest traffic in the world—its boundless plains traversed from time immemorial by nomad nations—and its gigantic mountain-ranges , whose recesses were perhaps the first seats of civilization find the
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JHERDER'S THOUGHTS ON THE PHILOSOPHY OF THE HISTORY OF MANKIND .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), March 2, 1832, page 165, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1808/page/21/
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