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treatise,' says the dictionary; also, 'an endeavour to do something; attempt or effort made; also, sometimes, a trial or test, an experiment:' and the dictionary goes on to tell us that the word is derived, through the Old French assay, from the Latin exigo, prove, from ex, out, and ago, drive; and that the original word assay, which at first meant 'an endeavour to do something; attempt or effort made;' is now only used in the sense of 'a trial or test, an experiment'; as applied to 'the chemical analysis or testing of an alloy or ore, to ascertain the ingredients and their proportion.' Considering, then, the word essay, its origins and history, as set forth, made clear, and illustrated in the dictionary, we find that the nature, the root-idea, of the word is the endeavour to find out and to make clear the nature of a thing, what that thing really is, by proving, testing or examining it; by (as the Latin verb exigo suggests) the driving or separating-out the different things of which it is composed (called its ingredients). And that the word, which originally meant only the endeavour, came in course of time to mean, not only the endeavour but, the result of the endeavour, also. Thus, when you are endeavouring to find out and to make clear the nature of a subject, what it is, you are essaying to do so; and when you have done all you can, you have made an essay. We may note, also, how that the word in its origins suggests a task which, owing to its very nature, must needs remain incomplete; how that, when you have done your utmost to discover and define, there is still something left unexplained-the result is, after all, only an attempt. And, as you go on, you will find, as many have found before you, that such will be your experience. Some of the best essays in the world-of which the Book of Job is an instance-are only statements of the nature of the problem, illustrations of the separate ingredients of the

subject, settings-forth of the various sides of the question. A final solution, or definition, or answer, is not given; because there is none to give.

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Such, then, is the essay, the thing you have to make. The next point is, How to make it? How are these things made? Well, in the ordinary way—not the school way - a writer chooses his own subject, because it า attracts him; because he feels, either that he will take a certain pleasure in finding out all about it, and then setting forth his ideas; or, that he has already something in his mind for which he impatiently desires to find expression. But, in school life, these conditions hardly obtain. Few young people have the literary bent which would lead them to practise writing for its own sake, as in the first case; and as in the second, even fewer, at the age when one is at school, have sufficient natural impulse of reflection, reinforced by study, to render them uncomfortable until they have had recourse to paper and ink. Moreover, at school one's time is, theoretically at least, fully occupied. Nor is it possible, in school teaching, to fit each student with his own appropriate subject; so that subjects must needs be set which the pupil has to deal with, whether he likes them or not. Therefore, what we have to do, is to learn a method by which any given student of average intelligence may be enabled to treat any given subject within reasonable limits, adequately. Is this possible? It is, eminently possible. But, the method may be learned by practice alone; such practice as this little work proposes to suggest; for, while it is comparatively easy to enumerate rules and maxims, these—even if you could remember them when they are wanted-are open to so many exceptions and qualifications, that they are of small use by themselves.

There is, however, a main principle which it is

absolutely essential to understand and to remember. Supposing now, you have a subject set you, about which you know little or nothing. What is the first thing you must do? The obvious answer is, Gather some information concerning it, from books, or from life at large. Unfortunately, however, the answer is wrong. Gathering such information is the second process. The first process in the art of composition is Reflection. And the reason is simple; you can easily prove it by experiment. Until you have thought well over a subject, study of outside information is of little use to you; because, in the first place your mind, unless it be as it were harrowed up by the effort of thought, is in no state to receive information; and in the second, you are not aware exactly what particular points they are upon which you require enlightenment, so that you are likely to waste time gathering information which is not to the purpose. In other words, there are two kinds of information; the first-and most important-sleeps within yourself, awaiting the summons of thought; the second, useless without the first, resides in books and in life at large.

Here, the question naturally arises, What is the object of writing essays at all? Why (you ask) should you, a person of humble pretensions, take the trouble to find out and to express your views upon subjects which have already been treated, many times, by the wise and famous? The reasons are simple and sufficient. The exercise of the art of composition teaches you to think for yourself; a lesson so indescribably important, that it may even be called the beginning and end of all education. Furthermore, the habit of careful writing teaches you how to express yourself with ease and accuracy; and a little consideration will show you that, in certain branches of study, this ability of expres

sion is indispensable; and that, in the general conduct of life, the advantages arising from a mastery of the English tongue are (to say the least) not to be despised.

Supposing, now, that you have reflected upon a given subject until you feel that you have done all that your powers of thought enable you to do; that you have then collected such outside information as you needed; and that you are now ready to begin writing: the question naturally presents itself, Into what form am I to shape my material? Am I to begin anywhere, and trust to luck? Or, should I proceed on a definite plan? Well, in beginning to write, it is better, of course, to proceed on a definite plan; but, on the other hand, the great thing is to begin; bearing in mind that you can always attend to the arrangement-the Disposition, as it is called-of the different parts of the essay, afterwards, when you have the whole composition written out, and under your eye. When you have acquired the habit of ordered composition, the difficulty will disappear of itself. Meanwhile, you are to remember that an essay is composed of three parts: The Beginning, called the Introduction; the Middle, called the Argument; and the End, called the Conclusion; and that a finished composition must have these divisions clearly marked.

The Introduction, of course, serves to introduce the subject.

The Argument contains the facts, ideas, and sentiments of which your treatment of the subject consists.

The Conclusion serves to round off the composition. Take, for instance, the little essay on Wisdom, in Chapter III. of the Book of Proverbs :

'Happy is the man that findeth wisdom, and the man that getteth understanding.'

This, the Introduction, states the truth which the

Argument goes on to prove and to illustrate; and giving the two words, 'wisdom' and 'understanding' which, taken together, completely express the gift that (according to our author) makes for man's happiness. For, Wisdom means knowledge, such knowledge as a man may acquire from outside; while understanding, signifies the power of comprehension, that very power of thinking for oneself, of which we spoke anon. And the Hebrew word, translated' understanding' carries the same suggestion of proving, testing, separating out the different parts of a thing, as the Latin word exigo, drive out, from which came the original French assay, endeavour, and its later development, assay, test, and essay, to try, or endeavour; and essay, the result of such endeavour; as we saw above.

'For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand; and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace.'

This, the Argument, explains-makes clear-in figurative, eloquent phrase, the nature of wisdom, and why it is that she should give happiness to men. Relying upon the force of the meaning contained in the two expressions of the Introduction, wisdom in the sense. both of knowledge, and understanding, as sufficiently explanatory, the Argument treats them as one, thus dealing throughout with the complete idea, Wisdom.

'She is a tree of life to them that lay hold upon her : and happy is every one that retaineth her.'

This, the Conclusion, sums up, in the first half of the sentence, the whole exposition of the Argument; and

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