Latin, another all mathematics; it is to unfold a man indeed, himself all developed. A pupil is educated when he is made a hero in his own individuality; a soul powerful in acts, fruitful in grand results; an adult in intellect, a rational creature well trained, who will, who can, who does.

One of the renowned philosophera of antiquity beautifully said of the intellectual faculties, "I call them not mine but me. It is these which make the man; which are the man." Now, that system of education which most effectually reaches the latent powers of mankind, and brings them out in vigorous discipline, is the most manly and the best. Men are valuable, not in proportion to what they know, but to what they can do. Every youth has a can do in him. It is the office of education to reach that, and impart to it the potency of practical exercise. The versatile pen, the delicate pencil, the creative chisel, and the eloquent tongue seem wonderful to one contemplating their facility and power. But everything about them is perfectly simple and easy to him who possesses and has cultivated his own can do.

The process by which an efficient education is attained, is not the tame passivity of the pupil to pedantic dogmatizings. "How many young men," said Coleridge, "are anxiously and expensively be-schoolmastered, be-tutored, be-lectured, anything but educated; who have received arms and amunition, instead of skill, strength, and courage; varnished rather than polished; perilously over-civilized, and most pitiably uncultivated. And all from inattention to the method dictated by nature herself, to the simple truth, that as the forms of all

organized existence, so must all true and living knowledge, proceed from within; that it may be trained, supported, fed, excited, but can never be infused nor impressed."

This is a luminous statement of what we should never forget. We are not to shape the mind by external pressure, paint it over with artificial hues, or mechanize its powers; but to start its germs by genial teaching, and prompt its natural and majestic growth from the centre outward, as the acorn expands into an oak. The main thing is to awaken the principle and method of self-development, not so much by conveying information into the mind as to invigorate in it the power of sending thought out. The human soul is not a mere depôt, a passive receptacle for all sorts of trumpery that may therein be stowed by the arbitrary will of some mental baggage-master; but it is a living and self-producing agent, which is to be carefully placed in such relations to appropriate aliment, as to excite the latent, original power that craves only such knowledge as it can appropriate to itself, and can re-produce in shapes and excellence all its own. Now to attain this end, due attention must be paid to our physical, mental, and moral culture.

First of all, good heed must be given to the education of the body; a kind of cultivation as imperious as any other, since the body is as susceptible of improvement as the mind. Our person, with all its complicated and diversified faculties, physical and mental, is an unit, and does not admit of being developed in fragments. Man must grow up harmoniously, if he would rise to usefulness, with simultaneous expansion in trunk, branch and

foliage, as grows a tree; the sap of immortal energy must circulate without hindrance in every fibre, maturing fruits perennial and divine.

Two laws are manifest in the constitution of our nature, a due regard to which cannot but conduce to our welfare and elevate our conceptions of the Supreme BEING. In the first place, in proportion as the physical nature of a man is healthfully developed by suitable discipline, winning the greatest vigor of limb, and the greatest acuteness of sense, he will derive important aids to the intellect and moral powers from the perfections of his outward frame. Moreover, by a delightful re-action, the mind, in proportion as it is invigorated and beautified, gives strength and elegance to the body, and enlarges the sphere of action and enjoyment. These laws have been recognized and observed by the best educators of the world. At Athens, the gymnasia became temples of the Graces. They were not merely places of exercise for the young, but drew to their halls, porticoes, baths, and groves, the most distinguished votaries of every art and science. The scenes of this kind most celebrated were the Academy where Plato taught, the Lyceum where Aristotle lectured, and the Kynosargy. In these the refined Greek could gratify his fondness for the beautiful, by the sight of the finest figures, in the prime of youth, exercising amidst objects and associations of the greatest elegance. Surrounded on every hand by the combined charms of nature and art, the young men were seen exhilarated with athletic sports, and the old imparting wisdom in the presence of the most splendid ideal forms. Then and there physical

education began with life and constantly augmented its force. Every festival of childhood was made enchanting with flowers and music; the barge, as it was pushed in boyish sport on the lake, was crowded with garlands; the oars were moved to the sound of “sweet recorders," and the patriotic mother at home sang an inspiring lullaby, as she rocked her infant to sleep in the broad shield of its father. There were wrestlings in the open palaestra, as well as races and heroic games; there were gay revels on the mountain sides, and moonlight dances in the groves.

The field of Olympia was to the Greeks the most sacred enclosure of the gods. The games thereon practiced, among other uses, promoted manly education, by teaching that the body has its honors as well as the intellect. They felt that vast importance belongs to physical agility and strength, not only that the mind may be thus aided in energetic action, but that a firm basis be laid in a sound body for the exercise of manly virtues. Without physical vigor, the feeble flickerings of the mind are only "a gilded halo hovering round decay."

The national games described in the twenty-fourth book of the Iliad, the eighth of the Odyssey, and by Virgil in the fifth book of the Eneid, all relate to important elements in a manly education. Those ancient festivals had the finest influence upon the inhabitants of the metropolis, and upon those who dwelt the most remote. Every pilgrim through such lands, to such shrines, became Briareus-handed and Argus-eyed: the beautiful scenes, full of patriotic and refined associations which

every where arrested his attention, gave him the traveller's "thirsty eye," filled his mind with thrilling reminiscences, and caused him to return to his home glowing with brilliant descriptions and burdened with exalted thoughts. It was thus that the youthful Greek mingled with his studies pedestrian exercise and acute observation, formed his body to fatigue, while he stored his mind with lofty ideas, and became equally skilled in handling a sword, building a temple, or subduing a horse.

In the festival of the Panathenæa, as the name imports, all the people of Attica engaged in the celebration, wearing their chaplets of flowers. The sports began early in the morning, with races on the banks of the Illissus, in which the sons of the most distinguished citizens contended for the palm. Next came the wrestling and gymnastic contests in the Stadium, succeeded by still more refined competitions in the Odeum, where the most exquisite musicians executed rival pieces on the flute or cithara, while others sang and accompanied their voices with the sweetest instruments. The theme presented to the competitors was the eulogy of Hermodius, Aristogeiton, and Thrasybulus, who had rescued the republic from the yoke of tyranny. Thus the popular pastimes of the Athenians tended to commemorate the patriots who had served their country, as well as to excite the spectators to an emulation of their virtues. Painters exhibited the fruits of their skill; sculptors adorned the road-side, the groves, and the temples of the gods; poets contended for the dramatic prize, each being allowed to