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leave no others that can rank as of first-class importance, except through derivation from them and the senses together.

The region of Fine Art comprises a large compass of pleasurable feeling, with corresponding susceptibilities to pain. Some of this is sensation proper, being the pleasures of the two higher senses; some of it is due to associations with the interests of all the senses (Beauty of Utility); a certain portion may be called intellectualthe perception of unity in variety; whilst the still largest share appears to be derived from the two great sources above described.

The Intellect generally is a source of various gratifications and also of sufferings that are necessarily mixed up with our intellectual education. Both the delights of attained knowledge and the pains of intellectual labour have to be carefully counted with by every instructor.

The pleasures of Action or Activity are a class greatly pressed into the educational service, and, therefore, demand special consideration.

The names Self-esteem, Pride, Vanity, Love of Praise, express powerful sentiments, whose analysis is attended with much subtlety. They are largely appealed to by everyone that has to exercise control over human beings. To gratify them, is to impart copious pleasure; to thwart or wound them, is to inflict corresponding pain.

Mention has not yet been made of one genus of emotion, formidable as a source of pain and as a motive to activity, namely, Fear or Terror. Only in the shape of reaction or relief, is it a source of pleasure. The skilful management of this sensibility has much to do with the

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efficient control of all sentient creatures, and still more with the saving of gratuitous misery.

Our rapid review of these various sources of emotion, together with others of a minor kind, proposes to deal once for all, and in the best manner, with the various educational questions that turn upon the operation of motives. We shall have to remark upon prevailing exaggerations on some heads, and upon the insufficient stress laid on others; and we shall endeavour to unfold in just proportions the entire compass of our emotional susceptibilities available for the purposes of the teacher.

The Emotion of Terror.

The state of mind named Terror or Fear is described briefly as a state of extreme misery and depression, prostrating the activity and causing exaggeration of ideas in whatever is related to it. It is an addition to pain pure and simple-the pain of a present infliction. It is roused by the foretaste or prospect of evil, especially if that is great in amount, and still more if it is of uncertain nature.

As far as Education is concerned, terror is an incident of the infliction of punishment. We may work by the motive of evil without producing the state of terror, as when the evil is slight and well-defined; a small understood privation, a moderate dose of irksomeness, may be salutary and preventive, without any admixture of the quakings and misery of fear. A severe infliction in prospect will induce fear; the more so that the subject does not know how severe it is to be.

In the higher moral Education, the management of

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Fear is of the utmost consequence. So great are the evils attendant on the use of it, that it should be reserved for the last resort. Fear wastes the energy and scatters the thoughts, and thus is ruinous to the interests of mental progress. Its one certain result is to paralyze and arrest action, or else to concentrate force in some single point, at the cost of general debility. The tyrant, working by terror, disarms rebelliousness, but fails to procure energetic service.

terrors.

The worst of all modes and instruments of discipline is the employment of spiritual, ghostly, or superstitious Unless it were to scourge and thwart the greatest of criminals-the disturbers of the peace of mankind-hardly anything justifies the terrors of superstition. On a small scale, we know what it is to frighten children with ghosts; on a larger scale, we have the influence of religions dealing almost exclusively in the fear of another life.

Like the other gross passions, Terror admits of being refined upon and toned down, till it becomes simply a gentle stimulation; and the reaction more than compensates for the misery. The greatest efforts in this direction are found in the artistic handling of fear, as in the sympathetic fears of tragedy, and in the passing terrors of a well-constructed plot. In the moral bearings of the emotions, its refined modes are shown in the fear of giving pain or offence to one that we love, respect, or venerate. There may be a considerable degree of the depressing element even in this situation; yet the effect is altogether wholesome and ennobling. All superiors should aspire to be feared in this manner.

Timidity, or susceptibility to fear, is one of the noted

differences of character; and this difference is to be taken into account in discipline. The absence of general vigour, bodily and mental, is marked by timidity; and the state may also be the result of long bad usage, and of perverted views of the world. In the way of culture, or of high exertion in any form, little is to be expected from thoroughly timid natures; they can be easily governed, so far as concerns sins of commission, but their omissions are not equally remediable.

The conquest of superstitious fears is one of the grandest objects of education taken in its widest compass. It cannot be accomplished by any direct inculcation; it is one of the incidental and most beneficial results of the exact study of nature, in other words, science.

The Social Motives.

This is perhaps the most extensive and the least involved of all the emotional influences at work in Education.

The pleasures of Love, Affection, Mutual Regard, Sympathy, or Sociability, make up the foremost satisfaction of human life; and, as such, are a standing object of desire, pursuit, and fruition. Sociability is a wholly distinct fact from the prime supports of existence and from the pleasures of the five senses, and is not, in my opinion, resolvable into those, however deeply we may analyze it, or however far back we may trace the historical evolution of the mind. Nevertheless, as the supports of life and the pure sense agreeables and exemptions, come to us in great part through the medium of fellowbeings, the value of the social regards receives from this

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cause an enormous augmentation, and, in the total, counts for one paramount object of human solicitude. It would appear strange if this motive could ever be overlooked by the educator, or by anyone; yet there are theories and methods that treat it as of inferior account.

The vast aggregate of social feeling is made up of the intenser elements of sexual and parental love, and the select attachments in the way of friendship, together with the more diffused sentiments towards the masses of human beings. The motive power of the feelings in education may be well exemplified in the intense examples; we can see in these both the merits and the defects of the social stimulus. The Phædrus of Plato is a remarkable ideal picture of philosophy prompted by Eros, in the Grecian form of attachment. The ordinary love of the sexes, in our time, does not furnish many instances of the mutual striving after high culture; it may be left out of account in the theory of early education. We frequently find mothers applying to studies that they feel no personal attraction for, in order to assist in the progress of their children. This is much better than nothing; a secondary end may be the initiation and discovery of a taste that at last is self-subsisting.

The intense emotions, from the very fact of their intensity, are unsuited to the promptings of severe culture. The hardest studious work, the laying of foundations, should be over before the flame of sexual and parental passion is kindled ; when this is at its height the intellectual power is in abeyance, or else it is diverted from its regular course. The mutual influence of two lovers is not educative, for want of the proper conditions.