They give birth, it is alledged, to effeminacy, and consequently to a corruption of morals which threatens nations with political ruin.
Were I in any degree persuaded of the truth of this assertion, I should be culpable in defending the study of elegant learning. Could I see with indifference my readers imbibe such an opinion, I should be regardless of my own reputation, of the fame of that society of which I have the honour to be a member, and of truth, the most valuable of all possessions. It would require a separate treatise to reply fully to every argument on which the above objection is founded. A few observations will be sufficient for my purpose, if they should prompt others to decide a question, which it is my humble office only to propose.
From the four following sources are derived those arguments, the grounds of which I venture to deny:—the examples recorded in history; a comparison between those periods in which polite learning has flourished, and in which it was unknown; the very nature of elegant learning; and the dispositions and conduct of those who are devoted to its pursuits.
Examples deduced from history I mention first, well persuaded that they have long and powerfully supported the cause of error. There is not any thing, of which mankind have been more ignorant, than of the science of social life. The imperfections incident to every form of government I do not arraign. How indeed could perfection be attained,
without
