in the old society, to perpetuate the race and regular succession of those wonderful men. If they had sent out from Europe subjects already formed to every virtue and every science, their virtues and their learning would have been almost useless, without the knowledge and practical use of the barbarous idioms of the Indian tribes. Every young Jesuit in Europe was first trained, during two full years of noviciate, to the exact practice of religious virtues. He was next applied, during five years, still in strict domestic discipline, to the several studies of poetry, rhetoric, logic, physics, metaphysics, natural history, and mathematics. Seven years of preparation qualified these proficients to commence schoolmasters, during five or six succeeding years, in the several colleges of their respective provinces. It was generally at this
period of their religious career, that several young Jesuits, instead of being employed to teach schools, were detached from the several European provinces, to the Asiatic colleges of Goa, or Macao, or to the American colleges of Mexico, Buenos Ayres, or Cordova in Tucumaw, where, in expectation of priesthood, they made a close study of the barbarous languages, which they were afterwards to speak in their missions. These were usually selected from the number of those, who had spontaneously solicited such a destination; and the number of these pious volunteers being always considerable, the succession of missionaries in the society of Jesuits could never fail. But it is time to say something of their schools.
The education of youth in schools is one of the prominent features of the Jesuits' institute. Their founder saw, that the disorders of the world, which he wished to correct, spring chiefly from neglect of education. He perceived, that the fruits of the other spiritual functions of
his society would be only temporary, unless he could perpetuate them through every rising generation, as it came forward in succession. Every professed Jesuit was bound by a special vow, to attend to the instruction of youth; and this duty was the peculiar function, the first important mission, of the younger members, who were preparing themselves for profession. Even the two years of noviciate mainly contributed to the same purpose. They were not lost to the sciences, since novices were carefully taught the science upon which they all depend. The religious exercises of that first period tended to give them that steadiness of character and virtue, without which no good is achieved in schools. They then acquired a fondness for retirement, a love of regularity, a habit of labour, a disgust of dissipation, a custom of serious reflection, docility to advice, a sentiment of honour and self-respect, with a fixed love of virtue; every thing requisite to support and advance the cultivation of letters and of science in future years. It has been already observed,
that the serious studies, which filled five years after the noviciate, were calculated, in conjunction with strict religious discipline, to form them for the serious business of conducting a school of boys during the five or six years, which were to succeed: and, in the discharge of this duty, they were bound to know and to follow, under the direction of a prefect of studies in every college, the excellent documents prescribed in the institute for masters.
It is not possible in a short compass to enumerate these instructions; but the mention of a few may suffice to prove, that nothing was forgotten. The object of Ignatius, in charging his society with the management of boys and youths, as it is announced in various parts of the institute, was to form and perfect their will, their conscience, their morals, their manners, their memory, imagination, and reason. Docility is the first virtue required in a child: and, to subdue stiff tempers, the remedies prescribed in the Jesuits' institute are, impartiality in the
master, honourable distinctions, and mortifying humiliations, applied with judgment and discretion: then, steady attention to maintain the established discipline and economy of the school, which is a constant, and therefore a powerful check upon the unruly. To secure it, says the text, hope of reward and fear of disgrace are more powerful than blows; and, if the latter become unavoidable, punishment must never be inflicted with that precipitation, which gives to justice an air of violence. In inquiring into trespasses, too nice and minute investigation must be avoided, because it inspires mistrust. The art of dissembling small faults is often a safe means to prevent great ones. Gentle means must always be first employed; and, if ever fear and repentance must be impressed, the hand of some indifferent person must be called into action; the hand of the master must be used only to impress gratitude and respect. If his hand is never to be the instrument of pain, his voice must never be the organ of invective. He must employ
instruction, exhortation, friendly reproach, but never contumelious language, haughtiness, and affronts: he must never utter words to boys, which would degrade them in the eyes of their companions, or demean them in their own. In the distribution of rewards, no distinction must be known, but that of merit. The very suspicion of partiality to character, fortune, or rank, would frustrate the effect of the rewards bestowed, and provoke indocility, jealousy, and disgust, in those who received none. Nothing so quickly overturns authority, and withers the fruit of zealous labours, even in virtuous masters, as the appearance of undue favour. The masters's equal attention is due to all; he must interest himself equally for the progress of all; he must never check the activity of any by indifference, much less irritate their self-love by contempt.
It were easy to multiply, from the institute, instructions prescribed to masters, to insure success in this first part of education, the
bridling of the rebel will of youth; but Ignatius knew, that these things would never be enforced by young masters, who had not learned the art of bridling their own. Discipline might bind boys to outward respect, but only religion and virtue can make them love the yoke; and no yoke is ever carried with perseverance unless it be borne with pleasure. Religion is the most engaging and most powerful restraint upon rising and growing passions; and to imprint it deeply in the heart was the main business of the Jesuit schools. The rest was accessory and subordinate. The principles of religion were there instilled, while the elements of learning were unfolded. Maxims of the Gospel were taught together with profane truths; the pride of science was tempered by the modesty of piety; the master's labour was directed, as much to form the conscience, as to improve the memory, and regulate the imagination of his disciples. The institute directed him to instil a profound respect for God; to begin and end his lessons by prayer; to cherish the