[3]. “Siste, viator; juxta situs est J. L. Si qualis fuerit rogas, mediocritate suâ contentum se vixisse respondet. Literis innutritus eousque tantum profecit ut veritati unicà studeret. Hoc ex scriptis illius disce; quæ, quod de eo reliquum est, majori fide tibi exhibebunt, quam epitaphii suspecta elogia. Virtutis si quas habuit, minores sane quam quas sibi laudi, tibi in exemplum proponeret. Vitia una sepeliantur. Morum exemplum si quæras, in evangelio habes (vitiorum utinam nusquam), mortalis certè quod prosit hic et ubique. Natum . . . . Mortuum . . . . Memorat hac tabula brevi et ipsa interitura.”
That which has assured to Locke imperishable fame is the ‘Essay concerning Human Understanding.’ This great work, however, met with considerable obloquy at first: the heads of colleges at Oxford even endeavoured to prevent its being read in their University. The Essay is in the hands of all; the writings of its opponents, comparatively speaking, are forgotten. It will be generally admitted, that in it Locke laid the foundation of modern metaphysical philosophy.
Two of Locke’s chief works, the ‘Treatise on Civil Government,’ and ‘Essay on Education,’ are more capable of a short analysis. The former may be taken as an expression of his own opinions in defence of the Revolution. It is divided into two parts. The first contains an exposure of the fallacies of Sir Robert Filmer’s ‘Patriarcha,’ arguing that Adam had not such natural or gifted right of dominion as Filmer pretends; that if he had, his heirs had not; that if they had, yet there is no general law, divine or human, which determines the right of succession, much less of bearing rule; lastly, that if such right had been determined, yet the eldest line from Adam being unknown, no man can pretend more than another to that right of inheritance; consequently, that some other source of political power must be found than “Adam’s private dominion and paternal jurisdiction.” Locke proceeds in the second part to declare his opinion as to what this other source may be. He argues, that originally the executive power was in the hands of each individual; but, by mutual consent, for mutual benefit, as men grew into societies, political power was created, and given to persons chosen from the whole body by the major part of such societies. He protests against absolute power, as not expressing the will of the majority; but defends prerogative, as a discretionary power lodged in the hands of the executive government. He maintains that this compact must be held sacred, but reverts to the society if its duration was declared temporary, or upon the misconduct of rulers or delegates. When forfeited, the will of the society may create new forms of government; or, under the old form, continue it in other hands.
The Essay on Education is expressly for the use of gentlemen, since “if that class be properly tended the rest will follow of course.” The child, he says, should have much air and exercise, should be accustomed to little sleep and early habits. That superstitious terrors, and the frequent use of the rod should be carefully avoided; that the boy should be used to suffer pain gradually, to harden him, but not as a punishment; that the parents’ authority should be perfect over the child, and be gradually taken off, till the relation between them becomes a confiding friendship; that particular attention be paid to his manners, so that his courage, learning, wit, plainness, and good-nature, do not turn to brutality, pedantry, buffoonery, rusticity, and fawning. He says, that the child’s curiosity should be encouraged; that he should learn by games, and his attainments never be forced; that he should not be left to flounder in difficulties, but helped through them. Locke prefers a careful tutor to a public school: he says that a boy stands a better chance of being both virtuous and well-bred under the care of the former. What he should know is Latin, Greek, a little mathematics, how to keep accounts; the less of logic the better; he should write a good hand; and a virtuous youth so bred, “one may turn loose into the world with great assurance that he will find employment and esteem everywhere.” He further recommends that the boy should travel between the ages of eight and sixteen, rather than between sixteen and twenty one; and that when he comes of age he had better not marry according to the usual custom, but wait some years, that his children “may not tread too closely on his heels.”
The habit of Locke’s mind was perhaps originally severe; but from constant social intercourse with men of all characters and opinions, was rendered mild and equable. Nothing seems to have provoked him into a loss of temper so much as being forced into argument with professed logicians. He calls the logical method taught at Oxford an ill, if not the worst way of acquiring knowledge and seeking truth. He was fond of the society of children, and would enter into the enjoyments of riper youth with facility. He was entrusted by his patron with the education and marriage of his son, who was the father of the author of the ‘Characteristics.’ The latter nobleman (the third Earl of Shaftesbury) owed much to Locke’s care, and was his eulogist.
Locke was of a cautious if not timid disposition. This appears from many of his letters, and may be inferred from the anonymous publication of most of his writings. His weak health, the political persecution to which he was exposed during great part of his life, and the discipline to which he was subjected in childhood, which was strict and severe, in some measure account for this failing. His friendships were very steady; witness his close adherence to his patron Shaftesbury. Sydenham’s contemporary and friendly character of Locke is remarkable: he says, in a prefatory letter to one of his works, that “if we consider his genius, his penetrating and exact judgment, and the strictness of his morals, he has scarcely any superior, and few equals now living.”
[Reverse of a French Medal of Locke.]
Engraved by Robt. Hart.
SELDEN.
From a Picture attributed to Sir Peter Lely in the Bodleian Library, Oxford.
Under the Superintendance of the Society for the Diffusion of Useful Knowledge.
London, Published by Charles Knight, Ludgate Street.