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e。 He does his utmost to make his progress easy； and to remove all impediments。 He smooths the path by which he is to proceed； and endeavours to root out all its thorns。 He exerts his eloquence to inspire his pupil with a love for the studies in which he is engaged。 He opens to him the beauties and genius of the authors he reads； and endeavours to proceed with him hand in hand； and step by step。 He persuades； he exhorts； and occasionally he reproves。 He awakens in him the love of excellence； the fear of disgrace； and an ambition to accomplish that which 〃the excellent of the earth〃 accomplished before him。
At a certain period the young man is delivered into his own hands； and becomes an instructor to himself。 And； if he is blessed with an ingenuous disposition； he will enter on his task with an earnest desire and a devoted spirit。 No person of a sober and enlarged mind can for a moment delude himself into the opinion that； when he is delivered into his own hands； his education is ended。 In a sense to which no one is a stranger； the education of man and his life terminate together。 We should at no period of our existence be backward to receive information； and should at all times preserve our minds open to conviction。 We should through every day of our lives seek to add to the stores of our knowledge and refinement。 But； independently of this more extended sense of the word； a great portion of the education of the young man is left to the direction of the man himself。 The epoch of entire liberty is a dangerous period； and calls upon him for all his discretion； that he may not make an ill use of that； which is in itself perhaps the first of sublunary blessings。 The season of puberty also； and all the excitements from this source； 〃that flesh is heir to；〃 demand the utmost vigilance and the strictest restraint。 In a word； if we would counteract the innate rebelliousness of man； that indocility of mind which is at all times at hand to plunge us into folly； we must never slumber at our post； but govern ourselves with steady severity； and by the dictates of an enlightened understanding。 We must be like a skilful pilot in a perilous sea； and be thoroughly aware of all the rocks and quicksands； and the multiplied and hourly dangers that beset our navigation。
In this Essay I have treated of nothing more than the inherent restiveness and indocility of man； which accompany him at least through all the earlier sections and divisions of his life。 I have not treated of those temptations calculated to lead him into a thousand excesses and miseries； which originate in our lower nature； and are connected with what we call the passion of love。 Nor have I entered upon the still more copious chapter； of the incentives and provocations which are administered to us by those wants which at all times beset us as living creatures； and by the unequal distribution of property generally in civil society。 I have not considered those attributes of man which may serve indifferently for good or for ill； as he may happen to be or not to be the subject of those fiercer excitements； that will oft times corrupt the most ingenuous nature； and have a tendency to inspire into us subtle schemes and a deep contrivance。 I have confined myself to the consideration of man； as yet untamed to the modes of civilised community； and unbroken to the steps which are not only prescribed by the interests of our social existence； but which are even in some degree indispensible to the improvement and welfare of the individual。 I have considered him； not as he is often acted upon by causes and motives which seem almost to compel him to vice； but merely as he is restless； and impatient； and disdainful both of the control of others； and the shackles of system。
For the same reason I have not taken notice of another species of irrationality； and which seems to answer more exactly to the Arabic notion of the fomes peccati； the black drop of blood at the bottom of the heart。 We act from motives apprehended by the judgment； but we do not stop at them。 Once set in motion； it will not seldom happen that we proceed beyond our original mark。 We are like Othello in the play：
Our blood begins our safer guides to rule； And passion； having our best judgment quelled； Assays to lead the way。
This is the explanation of the greatest enormities that have been perpetrated by man； and the inhuman deeds of Nero and Caligula。 We proceed from bad to worse。 The reins of our discretion drop from our hands。 It fortunately happens however； that we do not in the majority of cases； like Phaeton in the fable； set the world on fire； but that； with ordinary men； the fiercest excesses of passion extend to no greater distance than can be reached by the sound of their voice。
ESSAY VI。 OF HUMAN INNOCENCE。
One of the most obvious views which are presented to us by man in society is the inoffensiveness and innocence that ordinarily characterise him。
Society for the greater part carries on its own organization。 Each man pursues his proper occupation； and there are few individuals that feel the propensity to interrupt the pursuits of their neighbours by personal violence。 When we observe the quiet manner in which the inhabitants of a great city； and； in the country； the frequenters of the fields； the high roads； and the heaths； pass along； each engrossed by his private contemplations； feeling no disposition to molest the strangers he encounters； but on the contrary prepared to afford them every courteous assistance； we cannot in equity do less than admire the innocence of our species； and fancy that； like the patriarchs of old； we have fallen in with 〃angels unawares。〃
There are a few men in every community； that are sons of riot and plunder； and for the sake of these the satirical and censorious throw a general slur and aspersion upon the whole species。
When we look at human society with kind and complacent survey； we are more than half tempted to imagine that men might subsist very well in clusters and congregated bodies without the coercion of law； and in truth criminal laws were only made to prevent the ill…disposed few from interrupting the regular and inoffensive proceedings of the vast majority。
From what disposition in human nature is it that all this accommodation and concurrence proceed？
It is not primarily love。 We feel in a very slight degree excited to good will towards the stranger whom we accidentally light upon in our path。
Neither is it fear。
It is principally forecast and prudence。 We have a sensitiveness； that forbids us for a slight cause to expose ourselves to we know not what。 We are unwilling to bc disturbed。
We have a mental vis inertiae； analogous to that quality in material substances； by means of which； being at rest； they resist being put into a state of motion。 We love our security； we love our respectability； and both of these may be put to hazard by our rashly and unadvisedly thrusting ourselves upon the course of another。 We like to act for ourselves。 We like to act with others； when we think we can foresee the way in which the proposed transaction will proceed； and that it will proceed to our wish。
Let us put the case； that I am passing along the highway； destitute and pennyless； and without foresight of any means by which I am to procure the next meal that my nature requires。
The vagrant； who revolves in his mind the thought of extorting from another the supply of which he is urgently in need； surveys the person upon whom he meditates this violence with a scrutinising eye。 He considers； Will this man submit to my summons without resistance； or in what manner will he repel my trespass？ He watches his eye； he measures his limbs； his strength； and his agility。 Though they have met in the deserts of Africa； where there is no law to punish the violator； he knows that he exposes himself to a fearful hazard； and he enters upon his purpose with desperate resolve。 All this and more must occur to the man of violence； within the pale of a civilised community。
Begging is the mildest form in which a man can obtain from the stranger he meets； the means of supplying his urgent necessities。
But； even here； the beggar knows that he exposes himself not only to refusal； but to the harsh and opprobrious terms in which that refusal may be conveyed。 In this city there are laws against begging； and the man that asks alms of me； is an offender against the state。 In country…towns it is usual to remark a notice upon entering； to say； Whoever shall be found begging in this place； shall be set in the stocks。
There are modes however in which I may accost a stranger； with small apprehension that I shall be made to repent of it。 I may enquire of him my way to the place towards which my business or my pleasure invites me。 Ennius of old has observed； that lumen de lumine； to light my candle at my neighbour's lamp； is one of the privileges that the practices of civil society concede。
But it is not merely from forecast and prudence that we refrain from interrupting the stranger in his way。 We have all of us a certain degree of kindness for a being of our own species。 A multitude of men feel this kindness for every thing t