"7: The examination will be conducted by means of printed questions and written answers, and by viva voce examination, as may be deemed necessary. 8. The marks obtained by each candidate, in respect of each of the subjects in which he shall have been examined, will be added up, and the names of the 40 candidates who shall have obtained a greater aggregate number of marks than any of the remaining candidates will be set forth in order of merit, and such candidates shall be deemed to be selected candidates for the civil service of India. They shall be permitted to choose, according to the order in which they stand, as long as any choice remains, the presidency to which they shall be appointed. "9. In July, 1860, a further examination of the selected candidates will take place in the following subjects: Sanscrit ... 1. {Vernacular Languages of India (each) ... Marks. Each candidate may name one or two languages. If he name one only, he must name either Sanscrit or a vernacular language current in the presidency which he has selected. 2. The History and Geography of India ... ... 500 ... 1,000 3. The General Principles of Jurisprudence and the Elements of Hindoo and Mahomedan Law ... ... ... ... 4. Political Economy In this, as in the preceding examination, the merit of the candidates examined will be estimated by marks, and the numbers set opposite to each subject denote the greatest number of marks that can be obtained in respect of it. The examination will be conducted by means of printed questions and written answers, and by viva voce examination, as may be deemed necessary. "10. No candidate will be permitted to proceed to India until he shall have passed the further examination, or after he shall have attained the age of 24 years. "11. The selected candidates who at the further examination shall be found to have a competent knowledge of the subjects specified in regulation 9, shall be adjudged to have passed, and to be entitled to be appointed to the civil service of India. "12. The seniority in the civil service of India of the selected candidates shall be determined according to the order in which they stand on the list resulting from the further examination. "13. No person will, even after passing the further examination, be allowed to proceed to India unless he shall comply with the regulations in force at the time for the civil service in India, and shall be of sound bodily health and good moral character. The Civil Service Commissioners will require such further evidence on these points as they may deem necessary before granting their certificate of qualification. "14. Applications from persons desirous to be admitted as candidates are to be addressed to the secretary to the Civil Service Commissioners, Dean's-yard, London, S. W. "Note.-The Secretary of State for India in Council has authorized the Civil Service Commissioners to state that, with the view of meeting the expenses to be incurred by selected candidates during the interval which must elapse before they can proceed to India, it is his Lordship's intention to allow the sum of £100 to each selected candidate who shall have passed the further examination in July, 1860, to the satisfaction of the commissioners, and shall have complied with such rules as may be laid down for the guidance of selected candidates." THE PESTALOZZIAN SYSTEM AND ITS ERRORS. R CIBRARY S the result of his investigations, Pestalozzi assumed as a fundamental principle, that education, in order to fit man for his destination, must proceed according to the laws of nature. To adopt the language of his followers-that it must not act as an arbitrary mediator between the child and nature, between man and God, pursuing its own artificial arrangements, instead of the indications of Providence-that it should assist the course of natural development, instead of doing it violencethat it should watch and follow its progress, instead of attempting to make out a path agreeably to a preconceived system. In view of this principle he did not choose, like Basedow, to cultivate the mind in a material way, merely by inculcating and engrafting every thing relating to external objects, and giving mechanical skill. He sought, on the contrary, to develope, and exercise, and strengthen the faculties of the child, by a steady course of excitement to self-activity, with a limited degree of assistance to his efforts. In opposition to the haste, and blind groping of many teachers without system, he endeavoured to find the proper point for commencing, and to proceed in a slow and gradual, but uninterrupted course, from one point to another—always waiting until the first should have a certain degree of distinctness in the mind of the child, before entering upon the exhibition of the second. To pursue any other course would only give superficial knowledge, which would neither afford pleasure to the child, nor promote its real progress. He opposed the undue cultivation of the memory and understanding as hostile to true education. He placed the essence of education in the harmonious and uniform development of every faculty, so that the body should not be in advance of the mind, and that in the development of the mind, neither the physical powers, nor the affections, should be neglected; and that skill in action should be acquired at the same time with knowledge. When this point is secured we may know that education has really begun, and that it is not merely superficial. He required close attention, and constant reference to the peculiarities of every child, and of each sex, as well as to the characteristics of the people among whom he lived, in order that he might acquire the development and qualifications necessary for the situation to which the Creator destined him, when he gave him these active faculties, and be prepared to labour successfully for those among whom he was placed by his birth. While Basedow introduced a multitude of subjects of instruction into the schools, without special regard to the development of the intellectual powers, Pestalozzi considered this plan as superficial. He limited the elementary subjects of instruction to form, number, and language, as the essential condition of definite and distinct knowledge; and believed that these elements should be taught with the utmost possible simplicity, comprehensiveness, and mutual connection. Pestalozzi, as well as Basedow, desired, that instruction should commence with the intuition or simple perception of external objects and their relations. He was not, however, satisfied with this alone, but wished the art of observing should also be acquired. He thought the things perceived of less consequence than the cultivation of the perceptive C FORE powers, which should enable the child to observe completely,—to exhaust the subjects which should be brought before his mind. While the Philanthropinists attached great importance to special exercises of reflection, Pestalozzi would not make this a subject of separate study. He maintained that every subject of instruction should be properly treated, and thus become an exercise of thought; and believed, that lessons on number, and proportion, and size, would give the best occasion for it. Pestalozzi, as well as Basedow, attached great importance to arithmetic, particularly to mental arithmetic. He valued it, however, not merely in the limited view of its practical usefulness, but as an excellent means of strengthening the mind. He also introduced geometry into the elementary- schools, and the art connected with it, of modelling and drawing beautiful objects. He wished, in this way, to train the eye, the hand, and the touch, for that more advanced species of drawing which had not been thought of before. Proceeding from the simple and intuitive, to the more complicated and difficult forms, he arranged a series of exercises so gradual and complete, that the method of teaching this subject was soon brought to a good degree of perfection. The Philanthropinists introduced the instruction of language into the common schools, but limited it chiefly to the writing of letters and preparation of essays. But Pestalozzi was not satisfied with a lifeless repetition of the rules of grammar, nor yet with mere exercises for common life. He aimed at a development of the laws of language from within-an introduction to its internal nature and construction and peculiar spirit—which would not only cultivate the intellect, but also improve the affections. It is impossible to do justice to his method of instruction on this subject, in a brief sketch like the present-but those who have witnessed its progress and results, are fully aware of its character and value. Like Basedow, Rochow and others, Pestalozzi introduced vocal music into the circle of school studies, on account of its powerful influence on the heart. But he was not satisfied that the children should learn to sing a few melodies by note or by ear. He wished them to know the rules of melody and rythm, and dynamics-to pursue a regular course of instruction, descending to its very elements, and rendering the musical notes as familiar as the sounds of the letters. The extensive work of Nageli and Pfeiffer, has contributed very much to give this branch of instruction a better form. He opposed the abuse which was made of the Socratic method in many of the Philanthropic and other schools, by attempting to draw something out of children before they had received any knowledge. He recommends on the contrary, in the early periods of instruction, the established method of dictation by the teacher, and repetition by the scholar, with a proper regard to rhythm, and at a later period, especially in the mathematical and other subjects which involve reasoning, the modern method, in which the teacher merely gives out the problems in a proper order, and leaves them to be solved by the pupils, by the exertion of their own powers. Pestalozzi opposes strenuously the opinion that religious instruction should be addressed exclusively to the understanding; and shows that religion lies deep in the hearts of men, and that it should not be en stamped from without, but developed from within; that the basis of religious feeling is to be found in the childish disposition to 'love, to thankfulness, to veneration, obedience and confidence toward its parents; that these should be cultivated and strengthened and directed toward God; and that religion should be formally treated of at a later period in connection with the feelings thus excited. As he requires the mother to direct the first development of all the faculties of her child, he assigns to her especially the task of first cultivating the religious feelings. Pestalozzi agreed with Basedow, that mutual affection ought to reign between the educator and the pupil both in the house and in the school, in order to render education effectual and useful. He was, therefore, as little disposed as Basedow, to sustain school despotism: but he did not rely on artificial excitements, such as those addressed to emulation. He preferred that the children should find their best reward in the consciousness of increased intellectual vigour; and expected the teacher to render the instruction so attractive, that the delightful feeling of progress should be the strongest excitement to industry and to morality. Pestalozzi attached as much importance to the cultivation of the bodily powers, and the exercise of the senses, as the Philanthropinists, and in his publications, pointed out a graduated course for this purpose. But as Gutsmuths, Vieth, Jahn, and Clias treated this subject very fully, nothing further was written concerning it by his immediate followers. Such are the great principles which entitle Pestalozzi to the high praise of having given a more natural, a more comprehensive and deeper foundation for education and instruction, and of having called into being a method which is far superior to any that preceeded it. But with all the excellencies of the system of education adopted by Pestalozzi, truth requires us to state it also involves serious defects. 1. In his zeal for the improvement of the mind itself, and for those modes of instruction which were calculated to develope and invigorate its faculties, Pestalozzi forgot too much the necessity of general positive knowledge, as the material for thought and for practical use in future life. The pupils of his establishment, instructed on his plan, were too often dismissed with intellectual powers which were vigorous and acute, but without the stores of knowledge important for immediate use-well qualified for mathematical and abstract reasoning, but not prepared to apply it to the business of common life. 2. He commenced with intuitive mathematical studies too early, attached too much importance to them, and devoted a portion of time to them, which did not allow a reasonable attention to other studies, and which prevented the regular and harmonious cultivation of other powers, 3. The method of instruction was also defective in one important point. Simplification was carried too far, and continued too long. The mind became so accustomed to receive knowledge divided into its most simple elements and smallest portions, that it was not prepared to embrace complicated ideas, or to make those rapid strides in investigation and conclusion, which is one of the most important results of a sound education, and which indicates the most valuable kind of mental vigour, both for scientific purposes and for practical life. 4. He attached too little importance to testimony as one of the sources of our knowledge, and devoted too little attention to historical truth. He was accustomed to observe, that history was but a "tissue of lies;" and forgot that it was necesary to occupy the pupil with man, and with moral events, as well as with nature and matter, if we wish to cultivate properly his moral powers, and elevate him above the material world. 5. But, above all, it is to be regretted, that in reference to religious education, he fell into an important error of his predecessors. His too exclusive attention to mathematical and scientific subjects, tended, like the system of Basedow, to give his pupils the habit of undervaluing historical evidence, and of demanding rational demonstration for every truth, or of requiring the evidence of their senses, or something analogous to it, to which they were constantly called to appeal in their studies of Natural History. It is precisely in this way, that many men of profound scientific attain ments, have been led to reject the evidence of revelation, and some, even strange as it may seem, to deny the existence of Him, whose works and laws they study. In some of the early Pestalozzian schools, feelings of this nature were particularly cherished by the habit of asserting a falsehood in the lessons on Mathematics or Natural History, and calling upon the pupils to contradict it or disprove it, if they did not admit its truth. No improvement of the intellectual powers can, in our view, compensate for the injury to the moral sense, and the diminished respect for truth, which will naturally arise from such a course. 6. While Pestalozzi disapproved of the attempts of the Philanthropinists to draw forth from the minds of children before they had stores of knowledge, he seemed to forget the application of his principle to moral subjects, or to imagine that this most elevated species of knowledge was innate. He attempted, too much, to draw from the minds of his pupils, those great truths of religion and the spiritual world, which can only be acquired from revelation; and thus led them to imagine they were com= petent to judge on this subject without external aid. It is obvious that such a course would fall in most unhappily with the tendencies produced by other parts of the plan, and that we could not hope to educate in such a mode, a truly Christian community. The personal character of Pestalozzi also influenced his views and methods of education on religious subjects. He was remarkably the creature of powerful impulses, which were usually of the most mild and benevolent kind; and he preserved a child-like character, in this respect, even to old age. It was probably this temperament which led him to estimate, at a low rate, the importance of positive religious truth in the education of children, and to maintain, that the mere habit of faith and love, if cultivated toward earthly friends and benefactors, would, of course, be transferred to our heavenly Father, whenever his character should be exhibited to the mind of the child. The fundamental error of this view was established by the unhappy experience of his own institution: His own example afforded the most striking evidence, that the noblest impulses, not directed by established principles, may lead to imprudence and ruin, and thus defeat their own ends. As an illustration of this, it may be mentioned, that on one of those occasions, frequently occurring, on which he was reduced to extremity for want of the means of supplying his large family, he borrowed four hundred dollars from a friend for the purpose. In going home he met a peasant, wringing his hands in despair for the loss of his cow. Pestalozzi put the entire bag of money into his hands, and ran off to escape his thanks. These circumstances, combined with |