One of the happiest days, and, perhaps, the most beautiful of life, is when the birth of a child opens the heart of the parent to emotions, as yet, unknown.[31] Yet what torments are prepared by this epoch! What painful anxiety, what agonies their sufferings excite! What terror, when we fear for their infant life! These alarms terminate not with their early age. The inquietude with which their parents watch over their destiny fills every period of their life to their last sigh.

The compensating satisfaction which they bring must be very vivid, since it counterbalances so many sufferings. In order to love them, we have no need to be convinced that they will respond to our cares, and one day repay them. If there be in the human heart one disinterested sentiment, it is parental love. Our tenderness for our children is independent of reflection. We love them because they are our children. Their existence makes a part of ours; or, rather, is more than ours. All that is either useful or pleasant to them, brings us a pure happiness, springing from their health, their gayety, their amusements.

The chief end which we ought to propose to ourselves, in rearing them, is to train and dispose them so that they may wisely enjoy that existence which is accorded them. Of all the happy influences which can be brought to bear upon their mind and manners, none is more[118] beneficial than the example of parental gentleness. The good Plutarch most eloquently advanced this doctrine in ancient time. Montaigne, Rousseau, M’Kenzie, and various writers of minor fame among the moderns, have reproduced his ideas, and, by their authority, have finally effected a happy revolution in education. I delight to trace the most important ideas thus reproduced by enlightened and noble minds in different ages. It is chiefly by persevering in the system of the influence of gentleness that we may expect an ultimate melioration in the human character and condition.

But scarcely has any such salutary change been effected, before minds, either superficial or soured, see only the inconveniences which accompany it; and, instead of evading or correcting them, would return to the point whence they started. We hear people regretting the decline of the severity of ancient education; and maintaining the wisdom of those contrarieties and vexations which children used to experience; ‘a fitting discipline of preparation,’ say they, ‘to prepare them for the sorrows of life.’ Would they, on the same principle, inflict bruises and contusions, to train them to the right endurance of those that carelessness or accident might bring? ‘It is an advantage,’ say they, ‘to put them to an apprenticeship of pain at the period when the sorrow it inflicts is light and transient.’ This mode of speaking, with many others of similar import, presents a combination of much error with some truth.

The sufferings of childhood seem to us trifling and easy to endure, because time has interposed distance between them and us; and we have no fear of ever meeting them again. It does not cease to be a fact,[119] that the child that passes a year under the discipline of the ferule of a severe master, is as unhappy as a man deprived a year of his liberty. The latter, in truth, has less reason to complain; since he ought to find, in the discipline of his reason, and his maturity and force of character, more powerful motives for patient endurance. Parents! Providence has placed the destiny of your children in your hands. When you thus sacrifice the present to an uncertain future, you ought to have strong proof that you will put at their disposal the means of indemnification. If the sacrifice of the present to the future were indispensable, I would not dissuade from it. But my conviction is, that the best means of preparing them for the future may be found in rendering them as happy as possible for the present. If it should be your severe trial to be deprived of them in their early days, you will, at least, have the consolation of being able to say, ‘I have rendered them happy during the short time they were confided to me.’ Strive then, by gentleness, guided by wisdom and authority, to cast the sunshine of enjoyment upon the necessary toils and studies of the morning of their existence.

It is the stern award of nature to bring them sorrows. Our task is to soothe them. I feel an interest when I see the child regret the trinket it has broken, or the bird it has reared. Nature in this way, gives them the first lessons of pain, and strengthens them to sustain the more bitter losses of maturer days. Let us prudently second the efforts of nature; and to console the weeping child, let us not attempt to change the course of these fugitive ideas, nor to efface the vexation by a pleasure. In unavoidable suffering let the dawning courage and reason[120] find strength for endurance. Let us first share the regrets, and gently bring the sufferer to feel the inutility of tears. Let us accustom him not to throw away his strength in useless efforts; and let us form his mind to bear without a murmur the yoke of necessity. These maxims, I am aware, are directly against the spirit of modern education, which is almost entirely directed towards the views of ambition.

But while I earnestly inculcate gentleness in parental discipline, I would not confound it with weakness. I disapprove that familiarity between parents and children which is unfavorable to subordination. Fashion is likely to introduce an injurious equality into this relation. I see the progress of this dangerous effeminacy with regret. The dress and expenditures which would formerly have supplied ten children, scarcely satisfy at present the caprices of one. This foolish complaisance of parents prepares, for the future husbands and wives, a task most difficult to fulfil. Let us not, by anticipating and preventing the wishes of children, teach them to be indolent in searching for their own pleasures. Their ............