tention, for to make the body supple and strong, to expand the intellect, and to arm the will, are very different things. In itself, however, the soul of man is one; and, as Plato says, with his whole soul must man aim after the Good, his own peculiar property. These three forms of education must, nevertheless, interpenetrate and unite if we would form the true man. Physical strength merely incites to violence when not tempered by intelligence and morality. Intellectual development is but dilettantism unless governed by moral respect for truth and honor. And self-mastery, even accompanied by an enlightened conscience, will not guarantee us freedom from selfishness or fanaticism unless controlled by reason and the sense of reality.

Now, we must strongly insist on the fact that a general culture of the body is no longer sufficient. We must each become early accustomed to use our strength and skill in the production of some definite work. Consequently, a certain professional physical culture will be obligatory in school life, varying according to the needs of the district.

Intellectual education calls for similar remarks. France must remain a powerful centre of classic education; it is necessary that all instruction of whatsoever kind or degree be moulded by our classic tradition. This tradition consists in regarding the objects of study not as something foreign to the mind, with which the mind provides itself for the sole purpose of applying them in the exploitation of nature or the satisfaction of idle curiosity, but rather as the eternally living thoughts of the greatest representatives of humanity, thoughts which we may make our own to some extent by meditation, reflection, and love, and which, if we prove worthy of them, will continue to live and

fructify within ourselves, in order to perpetuate and render effective the most beautiful forms of the human ideal.

Not only things literary but scientific theories must be taught classically, in a manner calculated to develop the mind itself and all its powers. In the mathematics of a Descartes or the biological chemistry of a Pasteur there is something more than formulæ or collections of facts passing from one brain into another like coins from hand to hand; there is breadth of view, perfection of form, elegance of method, love of truth and inviolable probity, intuition and sure criticism. To teach the sciences in such a way as to develop these intellectual and moral qualities in pupils is to teach them classically.

Not only is a liberal education. necessary, we also need instruction which will prove an effective weapon in the struggle for existence. There is too prevalent among us a disposition to do things by routine, a desire for premature rest after too brief a period of productive labor, a vague dread of anything hazardous or unforeseen, a hasty and imprudent, though generous, judgment, which causes us to adopt, without adequate consideration, resolutions that appear to respond to our higher aspirations. These pernicious habits may effectively be overcome by instruction which will instill in youth a horror of inertia, dissipate obstinate prejudices, supply the needed elements of comparison, and kindle a desire after creative life. Science is a wonderful emancipator of intellect and activity when taught not as dogma or routine but as the incessant effort of the mind to grasp with ever greater firmness a reality which becomes continually more complex and untrammeled, more grand and fruitful than our most learned theories.

A child always asks for the reasons why things happen. He expects his elders to be consistent; he apprehends and condemns contradictions. Assuredly much can be done by carefully explaining things both to children and to adults, giving them an opportunity sanely to weigh the pros and cons of a question. They must, however, be made to feel that the instructor has no other motive than truth and justice. Both soul and will spontaneously listen to reason when it is really reason, and not interest or a domineering partisan spirit, that speaks.

The struggle against alcohol may be given as an instance. Here, the school is bound to play a most important part if it conscientiously sets forth the facts of the case. A really objective and scientific exposé will leave in the minds of the pupils a far deeper impression than will the most eloquent exhortation.

Thus, suitable instruction may do much to insure the lasting and practical influence of the school; though there is ever the risk that its effect may be superficial. If we would have the school -the real teacher of our children, not only during school days but for the whole of life, it must itself become closely linked with the life both of the

ficial barriers that separate master and man, school and family and nation, must be broken down. Even now, the school ought of itself to be a complete and normal human society. Scholar and master are not beings of different species, incapable of mutual understanding and naturally inclined to tyrannize over each other. Nor do they constitute a hierarchy, wherein the one rules, gives good or bad marks, rewards or punishes with an assumption of superiority, while the other passively obeys and learns to be very good. Master and pupils represent human beings who belong to different generations, and it is this fact that indicates the relations which should unite them.

Of recent years an attempt has been made to favor the idea that each generation has its own conception of the universe to use a current barbarism, its own mentality— and that it is as impossible for one generation to understand another as for a circle to become a square. Assuredly, many changes take place in society, and if we would learn the lessons of the past and make it the instrument of fresh acquisitions, we may profitably teach the younger generations to keep in touch with those that have gone before. The permanence and life of a nation depend on this mutual intelligence and close sympathy between successive generations.

Now, if masters will but create moral and spiritual relations between themselves and their pupils, instead of external and material relations between superiors and inferiors, the school will quite naturally help forward that close communication between present and past generations for which the nation appeals. The pupil will spontaneously esteem the man of a past generation, from whom he is conscious of receiving inestimable boons which he could not