be followed out for all countries, we should have a most interesting collection of maps of the condition of human nature; and should be astonished at the multitude of means of education among enlightened nations, as we are upon gazing at the starry heavens.

And if we should sometimes find a region poor in stars, or quite destitute of them, still we could not look upon such a map without becoming firmly convinced that the destiny of man is a great and magnificent one; and is, to attain through truth to virtue, through virtue to happiness, and under the guidance of the latter to a perfection higher and higher to infinity.

The nobility of the human mind reveals, in the first cry, that independence which appears in its mode of opposing itself to impressions, without either coming into collision with them, or permitting them to pass by with a merely superficial notice.

From this source proceeds our consciousness, and that invaded harmony which is the holy sping of eternal life.

If you would not realize the apprehension that this independence may be lost in the external world, or may sink into egotism, or may fall into one-sidedness of feeling, seek for some counterpoise against those bad tendencies, the earlier the better; and to your course of training, proceed with reference to the inner harmony of the life.

The child should grow up, that all that is good, great and glorious may establish itself in him; and may blossom out into happiness, through love, that inward fountain of humanity, which is the true means for training a child.

The whole earthly existence should be the development of fitness for a brighter world.

This is the design of God, in the laws of our nature, and in our freedo:n.

And thus will grow the tree of humanity.

There exists in man a spirit which tends to cut itself free from nature, and to look above the earth. Thus it is that we become perfect; thus, in the loving child, we see the future angel.

This is the destiny of man.

The highest result of human training is thus, that the spirit of each individual shall appear as an individualized separate spirit; and that in education, this same spirit, again, should appear as identical with the universal spirit of all of us. SCHWARZ.

Man is the being, of all carthly beings.

A spark of the light and power of God, (Genesis, i; 21,) he bears within himself, in this world, heaven and hell.

Whichever of these he awakens, burns within him.

If we make angels of ourselves, we become such; if devils we become such.

We have life and death set before us; we may choose whichever we will. Each of us can go whither he will; for man is free.

God is in heaven, and heaven is in man.

But if man is to be in heaven, heaven must be revealed in man.

The right road to come to God is, so far as we are capable of distinguishing it, for man to come out from his admitted sins.

JACOB BOHME.

It is difficult to avoid being enthusiastic in considering the great thought, that, just as all sciences, not even excepting the empirical ones, are always tending more and more towards a point of complete unity, so will humanity itself ultimately realize, as a constitutive law, that same unity which at their beginning of their history was a fundamental forma

36

tive rule; that, just as all the rays of human knowledge, and the experiences of many centuries, will at last gather into one focus of truth, and realize the ideas, which had already occurred to one and another great mind, so that at last all the different sciences will be only one, so the different right and wrong paths through which men have hitherto been straying, will at last meet together at one point, where mankind will gather together again, and as one perfect person will obey the same law of unity.

However distant this point may be, it is still the duty of those to whom such hopes are not folly, to promote this great work, and by united labor for the perfection of the sciences, at least to hasten this great epoch of humanity.

For all ideas must have been realized in the field of knowledge, before SCHELLING. they can realize themselves in history; and mankind will never become one, until its knowledge shall have attained to unity.

If thou wouldst assert thy destiny, O man, forget not that thou art destined to immortality.

Set not thy whole heart upon things which thou must certainly leave, and may leave so soon.

Treat not with indifference things which can and will have a great ever enduring influence upon thy future fate.

ZOLLIKOFER. Limit not thy desires, thy endeavors, thy hopes, within a moment; for thou mayest look forward to eternity.

Dost thou, O man, seek for thy position here below, and thy destiny?

Consult for an answer, both thy reason, and thy experience.

Consider thy race, consider humanity, what it ought to be-what it is. Consider the savage, and the civilized man; the king, the beggar, the man of worldly wisdom, the Greenlander in his smoky hut.

All assert the same destiny.

When you have collected their answers, compare them together.

We are called by our creator, only and exclusively to be righteous and to be happy in righteousness; to seek after truth, to love beauty, to desire what is good, to do what is best, to pray to God, and to do good. MOSES MENDELSSOHN.

Lawyers, educators, friends of humanity! Let us unite our powers in order to demonstrate to man that amidst the infinitely varied circumstances of life, he will never find inward happiness except in the actual and efficient unity of his character.

In striving after the attainment of this perfection, following steadily and freely the prescriptions of a universal and beneficent reason, he will escape from errors, crimes, and self-accusations.

As man and as citizen, he will find happiness in the testimony of his own conscience.

Thus will man bring the infinite variety of his susceptibilities, thoughts C. VON DALBERG, and endeavors, into the unity of a true, pure and efficient moral charac

ter.

If we consider the undiscovered mystery in the nature of man, that is, in one side the consciousness of our gradual development and sinking back again into weakness and earthly nothingness, which follows as closely, even in the period of the fullest life, and on the other side the unmistakable presentiment of a higher destiny; and also that mysterious and undiscoverable spirit which, we do not doubt, is what keeps the visible organism in motion, and which is so closely connected with it and yet so distinct from it; when I consider these things I am continually

filled anew with the conviction that the altar of truth is the proper central point of the city of God, to be citizens of which we ought to educate our children. FRIEDRICH JACOBS.

Where there is death, there is also life; yea, all death, throughout all nature, is only a new birth.

Therefore all representations of death are also representations of life. How softly does the sun sink' down and cover itself up with purple

clouds!

But see; when the night is past, then the day rises rosily again in the east, and looks wonderingly again upon the earth which it left only a few' hours ago.

See here, O man, thy likeness and thy fate; and grieve not.

The hopes with which every evening passes into the dark night will not deceive thec. If they could, thou wouldst not have them.

Thou wilt not long feel the terror of the winter and of the night, for thou slumberest only to awake again in the morning, amidst the flowers of an eternal spring, and greeted by sounds of holy pleasure. NABBE.

In the belief of a personal immortality is given to our earthly being a signficance, a substance, an interest, a purpose, and fixed point of action, without which our life could have no more significance and substance than that of a beast or of a plant.

In this belief, it is worth our while to struggle after mental and moral perfection, even if the next moment were to be the last of our earthly career. Without it, all our moral and mental attainments would be mere imagination and utterly unsubstantial.

In this belief, man can have good courage to throw himself into life, to endure, to suffer, even to offer up his life for truth, right, and morality. A steady star of hope shines upon him. Without it, there would be no moral power, no permanence in a moral life, no permanent dignity of char

acter.

In this belief, lastly, the whole creation assumes a connection and an object; I know for what I am born a man. Without it, we stand before a chaos full of perplexitics and contradictions, in which are contending heterogeneously with each other, endowments and power without an object, requirements and rights without dignity or realization, hopes and wishes without any prospect of fulfillment; and in which the clement would be entirely wanting, which is required to bring these confused constituents into unity.

Whatever the human race is, that it is through faith in personal immortality.

This faith, which is as ancient and as wide-spread as is the human species, this faith, which was not invented by selfishness and seized and propagated by an unscrupulous priesthood, but which is an essential constituent of our nature, is the germ from which all human culture has developed, and has drawn constant support.

Were it possible-which for the salvation of mankind it is not-to drive this belief utterly out of man, so that no trace of it should remain, the result would be to unhumanize man, in the fullest sense of the word, and to drop him back into the class of animals.

Even Goethe says, "Why should not my faith have a divine origin, and a real object; since it approves itself practically so efficient? It is in the practical that even our own individual existence first becomes certain !" HUFFEL.

(To be continued.)

II. VALUE AND ESSENCE OF A GOOD EDUCATION.

Harmony, the ultimate object of all things, should exist as in the universe, so in man also, who is a little world in himself.

The harmony of the heavenly spheres should be echoed in the soul of an educated man.

Since it is thus that man attains to the comprehension of the absolute relations of the created world, and of heavenly beauty, he comes into a constant connection with God.

It is to this end especially that education should be directed; which requires:

1. That youth should not hear of anything which may awaken unchaste desires, until they are acquainted with the dignity and loftiness

of human nature.

2. That youth should endeavor to attain a ripe development, by means of effort.

3. That parents are the proper educators; and that it is therefore the greatest injustice to separate parents and children.

4. That education should extend over the whole period of youth. PYTHAGORAS.

Man becomes what he is, principally by education; which pertains to the whole of life.

In education there is a union of watchfulness over the progress of training, and of a course of discipline for intellectual and bodily development. Education must begin even before birth, with the parents themselves; must constitute a rule of action during the entire life and in a certain sense must exist during the whole of it.

By a good inward and outward education, the best endowed natures are developed; and such as are superior to any that preceded them; and in their turn they will bring up still more excellent ones.

The name of education is not applicable to a system of instruction in methods of gaining wealth or bodily strength, or in any mechanical knowledge, without the intellectual or moral element.

A person may be well trained to seamanship or to a trade, and may yet have no true education.

Only those who are educated in mind and in will, become good. Such take pleasure in becoming good citizens, who will either govern or obey in righteousness; they become noble men, who go forward and train themselves in whatever of perfection is yet deficient.

True education is the most desirable of all that is good; and therefore should not be neglected.

In the soul of man, good and evil lie near each other.

If the latter, for want of education, gets the upper hand, the man falls beneath himself.

But education, which promotes goodness, raises him above himself.
It is by education that the man first becomes truly a man.

PLATO.

As long as the youthful mind has gained no moral strength, it should be kept as far as possible from intercourse with the world; for its sins contaminate the inexperienced.

In like manner, children should not attend plays; for there vices will creep upon them most easily, by means of wanton representations. Pupils should often exercise themselves in contemplation.

The body should be trained with some strictness, in order that the mind may not become refractory.

It is god for the young to select some one noble man for a model.

But young people should not remain too long in this simplicity; for it would become a means of betraying them into evil.

To tell the truth to those in fault should not be omitted. For knowledge of one's faults is the beginning of improvement.

And even where the truth appears to find no entrance, the heart often

feels it.

For noble souls, labor is nourishment.

It is not enough to have begun our education; we must also continue it. It is better for a young man to be serious, than to be fond of pleasure and a favorite in large assemblies.

For it is with young people as it is with wine; that which is sour when new, acquires a fine flavor by age; but that which is sweet at first, becomes

sour.

Noble minds are easily excited by what is noble.

It is not important how many books are read, but how valuable. In order to assist the weakness of children, they should often be spoken to in similitudes.

We should endeavor to reform depraved wills.

The mind should be drilled, as much as the body.

If instruction in wisdom and virtue is to find a good soil in the mind, delusion and error must first be driven out of it, and the understanding must be cultivated.

Just as leaves can not grow green by themselves, but must have a twig through which they may draw sap, so even the best precepts fail, if they stand alone, and are not based upon fixed principles of education; that is, upon the knowledge of what is right, and consistent with virtue. Goodness in man can not be developed until his reason has been trained.

SENECA.

It has been asserted that what education can accomplish is little; a grain of salt cast into the stream of life, and rapidly disappearing.

But the truth is as a Greek philosopher presented it; who took two young dogs from the same mother, and let one of them grow up without training, but taught the other; and then exhibited them both to the people. The former, who had been taught, instead of eating the food placed before him, chased a wild animal which was let loose, and secured it, while the other one fell upon the piece of flesh and devoured it like a

beast of prey;

Even if education accomplishes no wonders, it can do much―very

much.

foolish;

Pride in talents which acquire everything as it were spontaneously, is for this early ripening is a sign of approaching death; that such learners have become mature before their time. QUINTILIAN. Excellent was the saying of the Lacedæmonian educator: "I will teach the boys to take pride in what is good, and to abhor what is shameful."

This is in truth the most beautiful and noble aim which man can have in education. PLUTARCH.

The remark was well founded which Crates the Theban was accustomed to make, that if it were possible, he would stand on the highest place in