e, of the time. Commenting on the
chaotic state of opinion and practice relative to family government,
Richter writes:--

"If the secret variances of a large class of ordinary fathers were
brought to light, and laid down as a plan of studies and reading,
catalogued for a moral education, they would run somewhat after
this fashion:--In the first hour 'pure morality must be read to the
child, either by myself or the tutor;' in the second, 'mixed
morality, or that which may be applied to one's own advantage;' in
the third, 'do you not see that your father does so and so?' in the
fourth, 'you are little, and this is only fit for grown-up people;'
in the fifth, 'the chief matter is that you should succeed in the
world, and become something in the state;' in the sixth, 'not the
temporary, but the eternal, determines the worth of a man;' in the
seventh, 'therefore rather suffer injustice, and be kind;' in the
eighth, 'but defend yourself bravely if any one attack you;' in the
ninth, 'do not make a noise, dear child;' in the tenth, 'a boy must
not sit so quiet;' in the eleventh, 'you must obey your parents
better;' in the twelfth, 'and educate yourself.' So by the hourly
change of his principles, the father conceals their untenableness
and onesidedness. As for his wife, she is neither like him, nor yet
like that harlequin who came on to the stage with a bundle of
papers under each arm, and answered to the inquiry, what he had
under his right arm, 'orders,' and to what he had under his left
arm, 'counter-orders.' But the mother might be much better compared
to a giant Briareus, who had a hundred arms, and a bundle of papers
under each."

This state of things is not to be readily changed. Generations must
pass before a great amelioration of it can be expected. Like political
constitutions, educational systems are not made, but grow; and within
brief periods growth is insensible. Slow, however, as must be any
improvement, even that improvement implies the use of means; and among
the means is discussion.

* * * * *

We are not among those who believe in Lord Palmerston's dogma, that "all
children are born good." On the whole, the opposite dogma, untenable as
it is, seems to us less wide of the truth. Nor do we agree with those
who think that, by skilful discipline, children may b