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our common friends, fitting together in my library, and entering on the subject in the following manner,

LORD SHAFT ESBURS: And is not TRAVELLING then, in your opinion, one of the best of those methods, which can be taken to polish and form the manners of our liberal youth, and to hit them for the business and conversation of the world?

MR, LOCKE. I THINK not. I see but little good, in proportion to the time it takes up, that can be drawn from it, under any management; but, in the way in which it commonly is and must be conducted, so long as travel is, considered as a part of early education, I see nothing but mischiefs spring from it.


WHAT! necessarily spring from it? And is there no way to stop their growth;



or at least prevent their choking the good plants, which that foil is capable of producing?


This indeed I must not absolutely affirm: your Lordship's example, I confefs, stands in my way. But if your own education, which was conducted in this form, and creates a prejudice for it, be pleaded against me, I may still say, that the argument extends no further than to qualify the affertion; and that, as in other cases, the rule is general, though with some exceptions.

LORD SHAFTESBURY. It was not my meaning to put your politeness to this proof. I would even take no advantage of the exception which you might consent to make in the case of many other travellers, who have, doubtless, a better claim, than myself, to this indulgence. What I would gladly know of you, is, Whether, in general,


Travel be not an excellent school for our ingenuous and noble youth; and whether it may not, on the whole, deserve the countenance of a philosopher, who understands the world, and has himself been formed by it?


Your Lordship, I think, will do well to put philosophy out of the question. There is so much to be said againft Travel in that view, that the matter would clearly be determined against you. It is by other rules, and what are called the maxims of the world (which your Lordship understands too weli, to join them with Philosophy) that the advocate for travelling must demand to have his cause tried, if he would hope to come off, in the dispute, with any advantage.


Yet philosophy was not always of this mind. You know, when the best


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proficients in that fcience gave a countenance to this practice, by their own example; a good part of their life was fpent in foreign countries; and they did not presume to set up for masters of wisdom, till experience and much insight into the manners of men had qualified them for that great office. Hence they became the ableft and wiseft men of the old world; and their wisdoin was not in those days of the less account for the politeness, that was mixed with it.


THOSE wise men might have their reasons for this different practice. They most of them, I think, set up for Politi. cians and Legislators, as well as Philosophers; and in that infancy of arts and commerce, when distant nations had small intercourse with each other, it might be of real advantage to them, at least it might serve their reputation with the people, to spend some years in voyages, to


such countries as were in the highest fame for their wisdom or good government.

Besides, the Sages of those times made a wondrous mystery of their wifdom: a sure sign, perhaps, that they were not over-stocked with it. It was confined to certain schools and fraternities; or was locked up ftill more closely in the breasts of particular persons. Knowledge was not then diffused in books and general conversation, as amongst us; but was to be obtained by frequenting the academies or houses of those privileged men, who, by a thousand ambitious arts, had drawn to themselves the applause and veneration of the rest of the world.

All this might be said in favour of your Lordship's old Sages. Yet one of them, who deserved that name the best, was no great Traveller. I remember to have read, that Socrates had never stirred out of Athens; and that, when



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