In all our investigations we must take things as we find them, and account for them as far as we can. It would be a thankless task to attempt a change of principles in any thing. That would be an encroachment of the Creator's rights. It belongs to mortals to use the things they have as not abusing them; and to Deity to regulate the laws by which those things are governed. And that man is the wisest, the truest philosopher, and brightest Christian, who acquaints himself with those laws as they do exist in the regulation of matter and mind, in the promotion of physical and moral enjoyment, and endeavors to conform to them in all his thoughts and actions.

From this apparent digression you will at once discover our object. We must not endeavor to change the principles of language, but to understand and explain them; to ascertain, as far as possible, the actions of the mind in obtaining ideas, and the use of language in expressing them. We may not be able to make our sentiments understood; but if they are not, the fault will originate in no obscurity in the facts themselves, but in our inability either to understand them or the words employed in their expression. Having been in the habit of using words with either no meaning or a wrong one, it may be difficult to comprehend the subject of which they treat. A man may have a quantity of sulphur, charcoal, and nitre, but it is not until he learns their properties and combinations that he can make gunpowder. Let us then adopt a careful and independent course of reasoning, resolved to meddle with nothing we do not understand, and to use no words until we know their meaning.

A complex idea is a combination of several simple ones, as a tree is made up of roots, a trunk, branches, twigs, and leaves. And these again may be divided into the wood, the bark, the sap, &c. Or we may employ the botanical terms, and enumerate its external and internal parts and qualities; the whole anatomy and physiology, as well as variety and history of trees of that species, and show its characteristic distinctions; for the mind receives a different impression on looking at a maple, a birch, a poplar, a tamarisk, a sycamore, or hemlock. In this way complex ideas are formed, distinct in their parts, but blended in a common whole; and, in conformity with the law regulating language, words, sounds or signs, are employed to express the complex whole, or each distinctive part. The same may be said of all things of like character. But this idea I will illustrate more at large before the close of this lecture.

First impressions are produced by a view of material things, as we have already seen; and the notion of action is obtained from a knowledge of the changes these things undergo. The idea of quality and definition is produced by contrast and comparison. Children soon learn the difference between a sweet apple and a sour one, a white rose and a red one, a hard seat and a soft one, harmonious sounds and those that are discordant, a pleasant smell and one that is disagreeable. As the mind advances, the application is varied, and they speak of a sweet rose, changing from taste and sight to smell, of a sweet song, of a hard apple, &c. According to the qualities thus learned, you may talk to them intelligibly of the sweetness of an apple, the color of a rose, the hardness of iron, the harmony of sounds, the smell or scent of things which possess that quality. As these agree or disagree with their comfort, they will call them good or bad, and speak of the qualities of goodness and badness, as if possessed by the thing itself.

In this apparently indiscriminate use of words, the ideas remain distinct; and each sign or object calls them up separately and associates them together, till, at length, in the single object is associated all the ideas entertained of its size, qualities, relations, and affinities.

In this manner, after long, persevering toil, principles of thought are fixed, and a foundation laid for the whole course of future thinking and speaking. The ideas become less simple and distinct. Just as fast as the mind advances in the knowledge of things, language keeps pace with the ideas, and even goes beyond them, so that in process of time a single term will not unfrequently represent a complexity of ideas, one of which will signify a whole combination of things.

On the other hand, there are many instances where the single declaration of a fact may convey to the untutored mind, a single thought or nearly so, when the better cultivated will take into the account the whole process by which it is effected. To illustrate: a man killed a deer. Here the boy would see and imagine more than he is yet fully able to comprehend. He will see the obvious fact that the man levels his musket, the gun goes off with a loud report, and the deer falls and dies. How this is all produced he does not understand, but knowing the fact he asserts the single truth—the man killed the deer. As the child advances, he will learn that the sentence conveys to the mind more than he at first perceived. He now understands how it was accomplished. The man had a gun. Then he must go back to the gunsmith and see how it was made, thence back to the iron taken from its bed, and wrought into bars; all the processes by which it is brought into the shape of a gun, the tools and machinery employed; the wood for the stock, its quality and production; the size, form and color of the lock, the principle upon which it moves; the flint, the effect produced by a collision with the steel, or a percussion cap, and its composition; till he finds a single gun in the hands of a man. The man is present with this gun. The motives which brought him here; the movements of his limbs, regulated by the determinations of the mind, and a thousand other such thoughts, might be taken into the account. Then the deer, his size, form, color, manner of living, next may claim a passing thought. But I need not enlarge. Here they both stand. The man has just seen the deer. As quick as thought his eye passes over the ground, sees the prey is within proper distance, takes aim, pulls the trigger, that loosens a spring, which forces the flint against the steel; this produces a spark, which ignites the charcoal, and the sulphur and nitre combined, explode and force the wad, which forces the ball from the gun, and is borne thro the air till it reaches the deer, enters his body by displacing the skin and flesh, deranges the animal functions, and death ensues. The whole and much more is expressed in the single phrase, "a man killed a deer."

It would be needless for me to stop here, and examine all the operations of the mind in coming at this state of knowledge. That is not the object of the present work. Such a duty belongs to another treatise, which may some day be undertaken, on logic and the science of the mind. The hint here given will enable you to perceive how the mind expands, and how language keeps pace with every advancing step, and, also, how combinations are made from simple things, as a house is made of timber, boards, shingles, nails, and paints; or of bricks, stone, and mortar; as the case may be, and when completed, a single term may express the idea, and you speak of a wood, or a brick house. Following this suggestion, by tracing the operations of the mind in the young child, or your own, very minutely, in the acquisition of any knowledge before wholly unknown to you, as a new language, or a new science; botany, mineralogy, chemistry, or phrenology; you will readily discover how the mind receives new impressions of things, and a new vocabulary is adopted to express the ideas formed of plants, minerals, chemical properties, and the development of the capacities of the mind as depending on material organs; how these things are changed and combined; and how their existence and qualities, changes and combinations, are expressed by words, to be retained, or conveyed to other minds.

But suppose you talk to a person wholly unacquainted with these things, will he understand you? Talk to him of stamens, pistils, calyxes; of monandria, diandria, triandria; of gypsum, talc, calcareous spar, quartz, topaz, mica, garnet, pyrites, hornblende, augite, actynolite; of hexahedral, prismatic, rhomboidal, dodecahedral; of acids and alkalies; of oxygen, hydrogen, nitrogen and carbon; of the configuration of the brain, and its relative powers; do all this, and what will he know of your meaning? So of all science. Words are to be understood from the things they are employed to represent. You may as well talk to a man in the hebrew, chinese, or choctaw languages, as in our own, if he does not know what is signified by the words selected as the medium of thought.

Your language may be most pure, perfect, full of meaning, but you cannot make yourself understood till your hearers can look thro your signs to the things signified. You may as well present before them a picture of nothing.

The great fault in the popular system of education is easily accounted for, particularly in reference to language. Children are taught to study signs without looking at the thing signified. In this way they are mere copyists, and the mind can never expand so as to make them independent, original thinkers. In fact, they can, in this way, never learn to reason well or employ language correctly; no more than a painter can be successful in his art, by merely looking at the pictures of others without having ever seen the originals. A good artist is a close observer of nature. So children should be left free to examine and reflect, and the signs will then serve their proper use—the means of acquiring the knowledge of things. In vain you may give a scholar a knowledge of the Hebrew, Greek, or Latin, learn him to translate with rapidity or speak our own language fluently. If he has not thereby learned the knowledge of things signified by such language, he is, in principle, advanced no farther than the parrot which says "pretty poll, pretty poll."

I am happy, however, in the consideration that a valuable change is taking place in this respect. Geography is no longer taught on the old systems, but maps are given to represent more vividly land and water, rivers, islands, and mountains. The study of arithmetic, chemistry, and nearly all the sciences have been materially improved within a few years. Grammar alone remains in quiet possession of its unquestioned authority. Its nine "parts of speech," its three genders, its three cases, its half dozen kinds of pronouns, and as many moods and tenses, have rarely been disquieted. A host of book makers have fondled around them, but few have dared molest them, finding them so snugly ensconced under the sanctity of age, and the venerated opinions of learned and good men. Of the numberless attempts to simplify grammar, what has been the success? Wherein do modern "simplifiers" differ from Murray? and he was only a compiler! They have all discovered his errors. But who has corrected them? They have all deviated somewhat from his manner. But what is that but saying, that with all his grammatical knowledge, he could not explain his own meaning?

All the trouble originates in this; the rules of grammar have not been sought for where they are only to be found, in the laws that govern matter and thought. Arbitrary rules have been adopted which will never apply in practice, except in special cases, and the attempt to bind language down to them is as absurd as to undertake to chain thought, or stop the waters of Niagara with a straw. Language will go on, and keep pace with the mind, and grammar should explain it so as to be correctly understood.

I wish you to keep these principles distinctly in view all thro my remarks, that you may challenge every position I assume till proved to be correct—till you distinctly understand it and definite impressions are made upon your minds. In this way you will discover a beauty and perfection in language before unknown; its rules will be found few and simple, holding with most unyielding tenacity to the sublime principles upon which they depend; and you will have reason to admire the works and adore the character of the great Parent Intellect, whose presence and protection pervade all his works and regulate the laws of matter and mind. You will feel yourselves involuntarily filled with sentiments of gratitude for the gift of mind, its affections, powers, and means of operation and communication, and resolved more than ever to employ these faculties in human improvement and the advancement of general happiness.