mature thought of a mature mind, which has been practically and sedulously occupying itself with deeply important subjects connected with the up-bringing of our youth for more than a quarter of a century. But his general attitude towards higher education may be briefly gathered from the paper entitled "What Is a Liberal Education?" contributed to the "Century Magazine » in June, 1884. In that paper he argues very strenuously and very plausibly for a radical change in our ideas on that subject, and here he shows himself a modern of the moderns. Discarding the idea that the object of a liberal education should be the formation of a high and correct taste and culture founded on ancient models, independent of all pecuniary or practical use or value, he boldly pleads for the study of English language and literature, of French and German, of history, especially the histories of England and the United States,-of political economy, and of the natural sciences. In this he has thrown down a gauntlet which many an educationist, we venture to think, will feel inclined to take up. The late Professor E. A. Freeman, historian though he was, would have delighted in breaking a lance with President Eliot over this opinion.

Curiously enough, President Eliot, like President Gilman, gives his imprimatur to modes of spelling which Matthew Arnold- to refer to the same authority - would, we think, have eschewed: he writes "analyzed» (pp. 91, 110, et passim) as if derived from the Greek verb ávaníçopai; whereas, there is no such verb, the derivation being from avȧvous, which in turn comes from avaiw; and he gives the weight of his name to "program" (p. 98) and to "mold» (p. 101). T. A. H.

Morgan's

«CaTo those who have occasion nadian Men to do much research, the value and Women of biographical dictionaries and of the Time » handbooks of information as to "who is who" is deservedly appreciated. Mr. Henry J. Morgan, of Ottawa, whose industry and skill in the work of literary compilation is well known through his old-time issues of the "Dominion Annual Register," has placed consulters of biographical reference books under new obligations by the publication of a handbook of Dominion biography, entitled "Canadian Men and Women of the Time» (Toronto: William Briggs). The volume is a portly one, of over 1,100 pages, comprising fully 3,000 sketches of the careers of contemporary Canadians, "representative," as the editor phrases it, "of Canadian achievement, intellect, and worth." The volume has been prepared with evident care as well as with manifest judgment as to the selections, the work being a perfect mine of information as to our Canadian cousins and their achievements, in the many departments of literary, scientific, political, educational, and religious activity. The arrangement

is alphabetical, and the form handy and compact. The mechanical form of the work is apparently modelled after that of the earlier editions of the English "Men of the Time » and the more modern work of biographical reference, "Who's Who," so efficiently edited by Mr. Douglas Sladen. To the hundreds of thousands of Canadians on this side the boundary line, as well as to all searchers for information as to the careers of eminent Canadians, Mr. Morgan's compilation will be of exceeding service. The want of a work similar to this of Mr. Morgan's is greatly needed for American use. There is no such compact handbook of American biography issued in this country, though there are multitudinous collections, published in various sections of the United States, compiled chiefly to gratify personal vanity in those whose biographies are given, and issued only by subscription and, usually, at a high price.

Watterson's

"History of
the Spanish-

American
War »

After the din of war, interest fitly follows in perusing an intelligent account of its annals. When the narrative happens to be intelligently as well as carefully written, as in the case of the book before us, the interest heightens and we seem to live over again the months of excitement which marked the brief era of the late Spanish-American War. The time, admittedly, has not come for the historian's impartial review of the period, with the dispassionate presentation of all facts and circumstances, and the philosophic reflections which result from prolonged study of the era and its happenings in the cold light of after-days. But for contemporary reading, and to meet the reasonable demand for a current résumé of what occurred in these hundred and odd days of the war, such a work as Mr. Watterson has given us is all but indispensable. The author writes well, and though he uses a big brush and bright colors, he interestingly covers the ground, and does so instructively as well as entertainingly. One has only to glance at the introduction of the book to see that Mr. Watterson approaches his task with a full knowledge of his subject, and that he is a thoughtful as well as a patriotic writer. That he is an expansionist is to us rather a drawback; though the betrayal of the fact appears by the way in his book rather than of set purpose. He is, as our readers well know, a Southerner, and an eminent Kentucky journalist, and hence the satisfaction he feels in the conflict having drawn the lines closer between North and South through the common work against the enemy, and his eulogy of newspaper men as the active and at times heroic news-purveyors of the war.

*" History of the Spanish-American War; Embracing a Complete Review of Our Relations with Spain. By Henry Watterson, editor " Courier-Journal," Louisville, Ky. Illustrated. Akron, O., New York, and Chicago: The Werner Company.

But though the author draws freely upon the work of war-correspondents and eyewitnesses of the more prominent scenes described, many chapters are written graphically from an afterstudy of events, and as the result of that faculty in the journalist which enables him to see movements as a whole and piece them discerningly together in a connected and enchaining narrative. He is thus able, so soon after the events have occurred, to give an enduring as well as a serious interest to the History, for he writes conscientiously and painstakingly, and imparts to his pages the spice of lively reading, while here and there touching the imagination by some fine bit of reflective and poetic writing. As befits a popular history, Mr. Watterson does not stop to criticise, and he purposely refrains from censure, contenting himself with chronicling events and happenings, and linking them lucidly together in the sequence of their occurrence. Following this plan, the narrative is, as we have said, interesting as well as instructive reading. In the accounts of the larger engagements of the war-the decisive battles on sea and land - the author writes spiritedly, yet with a fine sense of proportion as well as of the value of restrained rhetoric and accuracy in statement. We have to thank him for a conscientiously prepared narrative of the war, written on large lines, and with due regard for the dignity as well as the truthfulness of historical writing. The book is handsomely produced and generously illustrated.

Historical Doc

Hardly a more useful service uments of the could be rendered than the comUnited States piling and editing, in chronological order, of the important documents, historical and political, connected with the United States. This service has just been ably performed for the historical student by Prof. William Macdonald of Bowdoin College, the period covered being that between the years 1776 and 1861, or from the adoption of the Declaration of Independence to the eve of the Civil War.* Again and again must the historical reader and student of political science have been baulked in his studies by the difficulty in getting access to original documents only to be found in the national American archives, in Congressional journals, or in other out-of-the-way places. The difficulty is now largely got rid of, since the consulter of Professor Macdonald's compilation can have the want expeditiously gratified, and that in a very satisfactory way. Here he will find not only the text of famous documents such as the Articles of Confederation and the Ordinance of 1787, but the Alien Act of 1798; the

Declaration of War, 1812; the Treaty

* Select Documents Illustrative of the United States, 1776-1861." Edited with notes by William Macdonald, Professor of History and Political Science in Bowdoia College. New York: The Macmillan Co., 1898.

of Ghent, 1814; the Clayton-Bulwer Treaty, 1850; the Treaty with Mexico, 1853; the Constition of the Confederate States, 1861; Monroe's Message enunciating the Monroe Doctrine, 1823; besides notable resolutions, acts, speeches, controversies, messages, compromises, etc., etc. Each document is prefaced with a brief note by the editor, with references, of special interest to the general reader.

What Professor Macdonald has done for the student of politics since the founding of the Republic, Professor Hart has done for the student of history, in the two volumes before us,† from the discovery of America to the era of recognized independence. These volumes, like that of Professor Macdonald, will be found well nigh indispensable to those who seek to know the history of our country at first hand. The arrangement of the work and the selections made are admirable, the latter drawing, in many instances, from rare yet most important sources of the highest value to the historical student. Two volumes yet to come will deal with "National Expansion, 1783–1844,” and the "Welding of the Nation, 1845-1897." G. M. A.

"Field Flowers:" The Eugene Field Monument Souvenir Selected Poems, with designs by contributing artists; published, under the auspices of Mrs. Eugene Field, by the Monument Fund Committee, Chicago.

Gordon, Armistead C.: « For Truth and Freedom: Poems of Commemoration." Staunton, Va.: Albert Shultz.

Pennington, Jeanne G.: "Some Marked Passages, and Other Stories." New York: Fords, Howard & Hulbert. Carpenter, Edward: "Angels' Wings: A Series of Essays on Art in Relation to Life." Illus. London: Swan Sonnenschein; New York: The Macmillan Co. Moury's First Steps in the History of Our Country." Boston, New York, and Chicago: Silver, Burdette & Co.

Hulme, F. E.: "The Flags of the World: Their History, Blazonry, and Associations." London and New York: F. Warne & Co.

Gould, J. M., and Savary, E. H.: "The War Revenue Law of 1898 Explained." Boston: Little, Brown & Co. Huntington, T. F.: Coleridge's "Ancient Mariner, Kubla Khan, and Christabel." Edited with notes and introduction. New York: The Macmillan Co.

Farrand, Wilson: Tennyson's "The Princess." medley edited with notes and introduction. York: The Macmillan Co.

A

New

Emery, M. S.: "How to Enjoy Pictures, with a Special Chapter on Pictures in the Schoolroom by Stella Skinner." Illus. Boston: The Prang Educational Co.

Hale, Edward Everett : "The Man Without a Country, and Other Stories." Photogravure portrait. Collected edition. 12mo. Boston: Little, Brown & Co. Morris, Charles: The War with Spain." Illus. Philadelphia: J. B. Lippincott & Co. Morris, Charles: "The Nation's Navy: Our Ships and Their Achievements." Illus. Philadelphia: J. B. Lippincott & Co.

« Church Sociables and Entertainments" (Ladies Home Journal Religious Library). Illus. New York: Doubleday & McClure Co.

+"American History Told by Contemporaries" (to be comprised in four volumes). Now ready, vol. i.-" Era of Colonization, 1492-1689;" vol. ii.-" Building of the Republic, 1689-1783." Edited by Albert Bushnell Hart, Professor of History in Harvard University. New York: The Macmillan Co., 1898.

A

S is always the case," says Count Tolstoy, in his dry and rather bitter way, "the more dim and indefinite the meanings given to words, the more confidently and assuredly do people use them; they make as though what is understood by the word were something so simple and clear that it is not worth talking about."

This sentence occurred to me many times, in reading a recent controversy on education in one of the magazines. The main point at issue was the question whether a scientific education or a classical education was to be recommended, and both sides expressed themselves with sufficient heat and incisiveness. They seemed to take for granted that one must select one alternative, either the classics or science; and they further took it for granted that they knew perfectly well what they meant by education, and what end they had in mind, in urging the claims of their respective views.

The controversy went on for several months, and now Israel prevailed, and anon the Philistines; but throughout the whole of it I failed to see that any of the disputants had a clear and formative idea as to what culture is, and further, none of them seemed so much as to suspect that they had no idea. It was just as Tolstoy says, they made as though what was meant by education was something too simple to be worth talking about; as though culture was a word whose meaning was well known to everybody.

Now it seems to me that there are two or three very simple ideas on the subject, which will greatly illumine the whole matter for us; and instead of pulling to pieces the views already put forward, which appear to me faulty, I shall try to put these two or three ideas in the simplest possible way.

First of all, why do we educate? What end have we in view? I think everyone will agree that the end is success in life. Now, it will be seen at once that this involves the very difficult question, What is success in life? And this again involves the question, What is life itself? It is really useless to talk about education, unless we clearly perceive that these two further questions are implied, and have some kind of answer to them.

We shall probably all agree in this, that we are animals, to begin with, whatever else we may be in addition,-and I shall try to state some of our additional characteristics quite plainly later on. Now it is assumed that science is the account of things as they are, and

therefore includes a knowledge of our relation to the natural world, and thus can tell us one element of the secret of success, by showing us how our animal lives should be lived. It is further assumed that science, as the study of actual conditions, shows us the way to obtain the mastery over the physical world, and the particular success which comes from that mastery, namely, wealth, the possession of wellupholstered lives. These two assumptions underlie all that is said in favor of scientific education. Health and wealth, as against fables about Jupiter and Proserpine,- that is the way the "moderns" put it.

To be

Now I think that both of these assumptions are false, or, at least, very questionable. gin with the first point, the question of health. It is taken for granted that a knowledge of the physical sciences should be imparted to children, in order that they may be able to lead healthy lives. But there is a profound fallacy underlying this assumption. It is assumed that our physical lives are guided by reason they are really guided by will, and by instinct, which is unconscious will. The scientists want to bring us into touch with nature through a wrong part of us,-through our intellects, and not through our wills and instincts,—and so long as they do this, they must fail.

To make clear what I mean, let us call before our mind a swarm of small boys bathing in a pond on a summer's day, alternately feeling the water trickle along their bare ribs, and letting the sun and the air dry them; then wandering in the woods, and having "a good time." That is a perfect example of a true relation with nature, and there is no intellectual or reflective element in it at all; it is action, the will, even unconscious will. Yet the boys touch nature at ever so many points; their muscles are in actual play against the force of gravity; their lungs are filled with free air. their blood is fully oxidated; their sudatory action is in an exemplary condition. There is not a particle of science in the whole proceeding. On the contrary, the moment they begin to reason, the charm begins to be broken. There is nothing so painful as conscious breathing, unless it be conscious palpitation of the heart; and so right along.

We are, in fact, endowed with a thousand instincts and unconscious powers, a rich wisdom of ages, stored up in every cell of our bodies; and this web of powers is what keeps us in real touch with nature, and not our intellects at all. And science has no clear apprehension of this:

or, to speak more truly, the advocates of scientific education have no apprehension of it. The healthy activity of the primeval out-of-doors is far better than a knowledge of the vertebræ and the muscular system. So that scientific education is really a quite false lead in this whole matter of natural life. The real guide is instinct, not intellect. The real wisdom which is to direct us is stored up in our bodies, by nature's work through long ages, and our ideal for the future must be to make that wisdom effectual. In this direction, there are numberless admirable secrets to be discovered, and this is the true path of health.

There is another ground on which the health side of the question is put—that of sanitation and comfort. It is certainly true that our modern life is hedged in with comforts and amenities, and very much of this is altogether well, though we have grown somewhat nervous and hectic in consequence. Yet I think that the men of science get far too much credit even here. How many of the arts of life really came out of the crucible, and how many came out of the shrewd heads of mechanics, upholsterers, followers of humble crafts, keen-eyed workmen, and clever boys? I take the tale as a type, the boy who wanted to play pitch-andtoss, and so invented the self-acting valve of the steam-engine. He makes the invention, but the professor writes the annals. "When I write my diary,” said Wellington, "many statues will come down." And I suspect the matter is not greatly otherwise as to the arts of life. And once we have sanitary engineers enough to keep the water-works of our houses in order, and doctors enough, I will not raise the question of how many that may be, where is the need of teaching the babes more of these things? Shall we all turn plumbers and gasfitters, domestic carpenters, and amateur electricians? Shall we multiply indefinitely the armies of those who know how to cure a cold? So that even in the arts of life scientific education makes greater claims than it is entitled to.

To turn from health to wealth, the real goad which spurs men on in the thirst for gold is fear and a feeling of weakness. What they really seek, through possessions, is the sense of power. And the proof that they fail is this, that no man ever thinks he has wealth enough, or slackens his feverish pursuit of it. He never really gets the satisfaction out of his wealth which he expected. And the reason of this is that he seeks the sense of power merely by trying to have more than his neighbors, so as to be able to influence their wills through envy and fear; the instinct is essentially a mean instinct, and the fruit of its service is therefore mean. Not long ago a rich railroad man was buried in New York. Five of the six pall-bearers were millionaires. As they peered after their comrade, in his now straitened position, their eyes were a study. For a minute,

at least, they had quite luminous ideas as to whether wealth brings the sense of power. The instinct of wealth is a mean instinct, and so far as scientific education furthers and abets it, its influence is bad. The true path of power leads in a wholly different direction.

To sum up this part of the subject, our real well-being in nature depends on a web of instinctive powers, which lay hold on nature directly, the powers of the unconscious will. And the modern scientific education leads us quite away from that truth instead of towards it. The arts of life, in excess, make us nervous and hectic; and the share of science in developing them is greatly exaggerated. As far as science leads to the accumulation of possessions, it serves a mean and cowardly instinct, and leads us directly away from the real sense of power. Riches are the crutches of lame

wills.

Now about classical education and its uses. People say that a knowledge of Latin and Greek is of no great use in modern life, and they think they have settled the question. But in reality they have not begun to see where the real question lies.

Supposing we have gained success in the world, to the extent of perfect bodily health and such mastery over nature as will insure us a continuance of bodily health, and a sufficient share of the amenities of life, are we to consider that we have "arrived," that there is no more to be done? And will an education which gives us this mastery answer all our needs?

Let me get at the question indirectly. In the work which I have already quoted, Count Tolstoy gives a definition of art, to this effect: "Art is that which causes contagion of the emotions. When I call up an emotion which I have experienced, and by signs, words, colors, sounds, transfer this emotion to another, that is art. »

Now the really interesting thing in this definition is something which Tolstoy passes over quite lightly; it is the tacit assumption which we make, that an emotion can be transferred; or, to speak simply, the confidence with which we count on the soul of the other person, as being of like nature with our own, and, therefore, able to receive and feel the same emotion. In every act of our lives which brings us into contact with human beings, we tacitly assume the soul in them, even if we only assume the possession of a common avarice or a common lust. And this principle goes far deeper that the moralists have ever imagined. He that hates his brother bears just as sincere testimony to the common soul as he who loves him. No one hates a tree or a stone. And the whole life of the passions has its value in this, that it depends wholly on the sense of the common soul, on the living being inside the bodies of other men; and in the light of this idea, the life of the sinner may be far more essentially moral than the life of the saint, who keeps away from

passion. It is a new version of the publican and the Pharisee.

Now animal life ends, and human life begins, with this sense of the common soul. And the success which we have already defined - physical health and well-being-is a purely ani mal success, and does not reach this assumption of the common soul. But every act of our human life, whether good or bad, assumes the common soul; so that an ideal which falls short of this, falls short of human life altogether. Let me mark the difference by a difference of words. Suppose we agree to call education everything which makes for our physical wellbeing. We may then call culture everything which makes for our knowledge of the soul common to all men, for our knowledge of real human life.

And we may note here that the whole pursuit of riches rests on the assumption that you can get the most out of the souls of other men by gaining their envy, a mean enough creed, when simply put; yet it is the whole ideal of our "modern" life, which is vain and braggart to a degree few of us realize.

Now we saw that in the matter of physical health, the main thing is an instinct, or a web of instincts, lying behind our conscious thought, and dependent not on intellect, but on will. It is just the same with the question of culture, the sense of the common soul. The best part of it lies behind our intellects, in our passions and moral nature, using the words in their very broadest sense; and this real and present sense of the living being inside other people is the very foundation of our human life, the mean part of it as well as the mighty, the base as well as the pure. It underlies hate and envy as much as it underlies love and mirth. And it is this intuition of the human soul which is the condition precedent of all culture; with this as a beginning, we may reach the gods. Without it, we cannot even reach the devils, who believe and tremble. But no human soul is without this intuition; therefore no human soul is incapable of real culture.

The really important matter is our present and actual touch with the souls of living human beings; culture is everything which aids this and gives us a truer touch with the souls of others; this it does, by drawing forth new powers of our own souls, and introducing us to new and better ways for coming into real living touch with the souls of others. Now the bald fact is that science knows nothing about this common soul, and is therefore on a lower level than the man in the street, on this most important matter of human life. So that, as far as real culture is concerned, science does not begin to be affected by it. What then can serve the ends of culture? What can give us a greater sense of our own souls, and therefore a truer touch with the souls of others? Here I may say that I do not now use the word soul in what is conventionally called a religious sense, but

rather as including the emotions and passions and imagination, the whole range of human feeling, the living being we assume to exist in each other, as the basis of all our human relations.

The only thing that can serve the culture of this soul, is its own work, the record of its feelings, its passions, its emotions, its hopes, its fears. And that record is literature and art, so far as these contain the expression of the soul. Therefore, the only things that can bring us to a vivid sense of our own souls, and thereby to a wider sense of the souls of others, are literature and art; and these, therefore, are the only means of culture. We read books to lose the feeling of our ordinary selves, because books arouse in us a sense of new regions within ourselves; they open our imaginations to new fields of life; they give us new emotions. And these new emotions are immediately brought into play, in our relations with living people around us. To take a simple instance, schoolgirls who read novels straightway begin to work out romances with the Princes Charming of their acquaintance. Whether this is healthy or not, is not the question. What is essential is, that we read to extend our emotions and to develop our imaginations.

Now it will readily be granted that what really takes place is this: We read ourselves into contact with the emotions and imagination of the writer; or, as Tolstoy puts it, we are affected contagiously by his feelings; and the test of art is the degree of this contagion, whether the feelings conveyed are what we generally consider good or bad. To come into contact with the soul of the writer, to be affected contagiously with his feelings and imagination, - that is the unconscious end of all reading. And when we admit this, we shall readily admit something more,- that if we are limited to the books of our own tongue and our own time, we shall lose a great deal which it is a great pity to lose. There have been many men well worth knowing — great minds, great hearts, great souls who have belonged to other races and other days. Hence the need of learning languages.

Once more, it will readily be admitted that we get the greatest pleasure from our reading when it introduces us to quite new emotions, to quite new regions of our own souls, and, therefore, opens up to us new vistas in the souls of other people,- the writer first, and everyone else incidentally. And we are more likely to find these new regions of emotion, imagination, and feeling in people who live under conditions greatly different from our own, than in people who live in our own village, or our own avenue, as the case may be. Hence not only the need, but also the profit, of studying foreign tongues.

Yet again, a genial and robust soul, who has not only lived under other skies than those familiar to us, but in other ages, when quite other activities of the human soul were domi