But now observe how different will be the results if the system we contend for be consistently pursued—­if the mother not only avoids becoming the instrument of punishment, but plays the part of a friend, by warning her boy of the punishments which Nature will inflict.  Take a case; and that it may illustrate the mode in which this policy is to be early initiated, let it be one of the simplest cases.  Suppose that, prompted by the experimental spirit so conspicuous in children, whose proceedings instinctively conform to the inductive method of inquiry—­suppose that so prompted, the boy is amusing himself by lighting pieces of paper in the candle and watching them burn.  A mother of the ordinary unreflective stamp, will either, on the plea of keeping him “out of mischief,” or from fear that he will burn himself, command him to desist; and in case of non-compliance will snatch the paper from him.  But, should he be fortunate enough to have a mother of some rationality, who knows that this interest with which he is watching the paper burn, results from a healthy inquisitiveness, and who has also the wisdom to consider the results of interference, she will reason thus:—­“If I put a stop to this I shall prevent the acquirement of a certain amount of knowledge.  It is true that I may save the child from a burn; but what then?  He is sure to burn himself sometime; and it is quite essential to his safety in life that he should learn by experience the properties of flame.  If I forbid him from running this present risk, he will certainly hereafter run the same or a greater risk when no one is present to prevent him; whereas, should he have an accident now that I am by, I can save him from any great injury.  Moreover, were I to make him desist, I should thwart him in the pursuit of what is in itself a purely harmless, and indeed, instructive gratification; and he would regard me with more or less ill-feeling.  Ignorant as he is of the pain from which I would save him, and feeling only the pain of a balked desire, he could not fail to look on me as the cause of that pain.  To save him from a hurt which he cannot conceive, and which has therefore no existence for him, I hurt him in a way which he feels keenly enough; and so become, from his point of view, a minister of evil.  My best course then, is simply to warn him of the danger, and to be ready to prevent any serious damage.”  And following out this conclusion, she says to the child—­“I fear you will hurt yourself if you do that.”  Suppose, now, that the boy, persevering as he will probably do, ends by burning his hand.  What are the results?  In the first place he has gained an experience which he must gain eventually, and which, for his own safety, he cannot gain too soon.  And in the second place, he has found that his mother’s disapproval or warning was meant for his welfare:  he has a further positive experience of her benevolence—­a further reason for placing confidence in her judgment and kindness—­a further reason for loving her.