mainly depends. They ought, therefore, to be
well instructed in the motives of religion, articles of faith, and all
the practical duties and maxims of piety. Then history, geography, and
some tincture of works of genius and spirit, may be joined with suitable
arts and other accomplishments of their sex and condition, provided they
be guided by and referred to religion, and provided books of piety and
exercises of devotion always have the first place, both in their hearts
and in their time.

They should, then, from their earliest years, if possible, be separated
in their studies, their plays, and their going and returning from
school, from children of the opposite sex. They should be placed under
the _surveillance and instruction_ of mature and pious women. Every
possible occasion and influence should be used to instil into their
young and plastic minds, by lesson and example, principles of religion
and morality. Their studies should be grave and practical. Their nervous
organization is naturally acute, and should be strengthened, but not
stimulated, as it too often is, thereby laying the foundation for that
terrible and tormenting train of neuralgic affections of after-life,
debilitating mind and body.

A thorough Christian education, then, is the basis of all happiness and
peace, for the family as well as for the State itself; for every State
is but the union of several families. It is for this reason that we find
good parents so willing to make every sacrifice for the Christian
education of their children, and that all true statesmen, and all true
lovers of their country, have always encouraged and advocated that kind
of education which is based upon Christian principles.

Good, dutiful children are the greatest blessing for parents and for the
State, whilst children without religion are the greatest misfortune,
the greatest curse that can come upon parents and upon the State.

History informs us that Dion the philosopher gave a sharp reproof to
Dionysius the tyrant, on account of his cruelty. Dionysius felt highly
offended, and resolved to avenge himself on Dion; so he took the son of
Dion prisoner, not, indeed, for the purpose of killing him, but of
giving him up into the hands of a godless teacher. After the young man
had been long enough under this teacher to learn from him everything
that was bad and impious, Dionysius sent him back to his father. Now
what object had the tyrant in acting thus? He foresaw that