enemy of growth. These, then, are all to be shunned while formal education is going on, if it is to carry with it the priceless gift of an impulse to continuous growth. "Life," says Bishop Spalding in an eloquent passage, "is the unfolding of a mysterious power, which in man rises to selfconsciousness, and through self-consciousness to the knowledge of a world of truth and order and love, where action may no longer be left wholly to the sway of matter or to the impulse of instinct, but may and should be controlled by reason and conscience. To further this process by deliberate and intelligent effort is to educate❞—and, I add, to educate so as to sow the seed of continuous growth, intellectual and moral.

And as a fifth evidence of an education I name efficiency, the power to do. The time has long since gone by, if it ever was, when contemplation pure and simple, withdrawal from the world and its activities, or intelligent incompetence was a defensible ideal of education. To-day the truly educated man must be, in some sense, efficient. With brain, tongue, or hand he must be able to express his knowl edge and so leave the world other than he found it. Mr. James is simply summing up what physiology and psychology both teach when he exclaims: "No reception without reaction, no impression without correlative expression-this is the great maxim which the teacher ought never to forget. An impression which simply flows in the pupil's eyes or ears, and in no way modifies his active life, is an impression gone to waste. It is physiologically incomplete. It leaves no fruits behind it in the way of capacity acquired. Even as a mere impression it fails to produce its proper effect upon the memory; for, to remain fully among the acquisitions of the latter faculty, it must be wrought

into the whole cycle of our operations. Its motor consequences are what clinch it." This is just as true of knowledge in general as of impressions. Indefinite absorption without production is fatal both to character and to the highest intellectual power. Do something and be able to do it well; express what you know in some helpful and substantial form; produce, and do not everlastingly feel only and revel in feelings-these are counsels which make for a real education and against that sham form of it which is easily recognized as well-informed incapacity. Our colleges and universities abound in false notions, notions as unscientific as they are unphilosophical, of the supposed value of knowledge, information, for its own sake. It has none. The date of the discovery of America is in itself as meaningless as the date of the birth of the youngest blade of grass in the neighboring field; it means something because it is part of a larger knowledge-whole, because it has relations, applications, uses; and for the student who sees none of these and knows none of them, America was discovered in 1249 quite as much as it was in 1492.

High efficiency is primarily an intellectual affair, and only longo intervallo does it take on anything approaching a mechanical form. Its mechanical form is always wholly subordinate to its springs in the intellect. It is the outgrowth of an established and habitual relationship between intellect and will, by means of which knowledge is constantly made power. For knowledge is not power, Bacon to the contrary notwithstanding, unless it is made so, and it can be made so only by him who possesses the knowledge. The habit of making knowledge power is efficiency. Without it education is incomplete.

These five characteristics, then, I offer as evidences of

an education-correctness and precision in the use of the mother-tongue; refined and gentle manners, which are the expression of fixt habits of thought and action; the power and habit of reflection; the power of growth; and efficiency, or the power to do. On this plane the physicist may meet with the philologian and the naturalist with the philosopher, and each recognize the fact that his fellow is an educated man, tho the range of their information is widely different and the centers of their highest interests are far apart. They are knit together in a brotherhood by the close tie of those traits which have sprung out of the reaction of their minds and wills upon that which has fed them and brought them strength. Without these traits men are not truly educated and their erudition, however vast, is of no avail; it furnishes a museum, not a developed human being.

It is these habits, of necessity made by ourselves alone, begun in days of school and college, and strengthened with maturer years and broader experience, that serve to show to ourselves and to others that we have discovered the secret of gaining an education.

Lesson talk. This selection is inserted here for its suggestive value to the student rather than for practise in reading. It should be noted that Dr. Butler places "correctness and precision in the use of the mother-tongue" first in his five evidences of an education. President Eliot, of Harvard, has given expression to a similar opinion when he says: "I recognize but one mental acquisition as an essential part of the education of a lady or gentleman, namely, an accurate and refined use of the mother-tongue." 99

THE PRINCE OF PEACE

BY WILLIAM JENNINGS BRYAN

If I addrest

I offer no apology for speaking upon a religious theme, for it is the most universal of all themes. you upon the subject of law I might interest the lawyers; if I discust the science of medicine I might interest the physicians; in like manner merchants might be interested in a talk on commerce, and farmers in a discussion of agriculture; but none of these subjects appeals to all. Even the science of government, tho broader than any profession or occupation, does not embrace the whole sum of life, and those who think upon it differ so among themselves that I could not speak upon the subject so as to please a part without offending others. While to me the science of government is intensely absorbing, I recognize that the most important things in life lie outside of the realm of government and that more depends upon what the individual does for himself than upon what the government does or can do for him. Men can be miserable under the best government and they can be happy under the worst government.

Government affects but a part of the life which we live here and does not touch at all the life beyond, while religion touches the infinite circle of existence as well as the small arc of that circle which we spend on earth. No greater theme, therefore, can engage our attention.

Man is a religious being; the heart instinctively seeks for a God. Whether he worships on the banks of the Ganges, prays with his face upturned to the sun, kneels toward Mecca, or, regarding all space as a temple, communes

with the heavenly Father according to the Christian creed, man is essentially devout.

There are honest doubters whose sincerity we recognize and respect, but occasionally I find young men who think it smart to be skeptical; they talk as if it were an evidence of larger intelligence to scoff at creeds and refuse to connect themselves with churches. They call themselves "liberal," as if a Christian were narrow minded. To these young men I desire to address myself.

Even some older people profess to regard religion as a superstition, pardonable in the ignorant but unworthy of the educated-a mental state which one can and should outgrow. Those who hold this view look down with mild contempt upon such as give to religion a definite place in their thoughts and lives. They assume an intellectual superiority and often take little pains to conceal the assumption. Tolstoy administers to the "Cultured crowd" (the words quoted are his) a severe rebuke when he declares that the religious sentiment rests not upon a superstitious fear of the invisible forces of nature, but upon man's consciousness of his finiteness amid an infinite universe and of his sinfulness; and this consciousness, the great philosopher adds, man can never outgrow. Tolstoy is right; man recognizes how limited are his own powers and how vast is the universe, and he leans upon the arm that is stronger than his. Man feels the weight of his sins and looks for One who is sinless.

Religion has been defined as the relation which man fixes between himself and his God, and morality as the outward manifestation of this relation. Every one, by the time he reaches maturity, has fixt some relation between himself and God and no material change in this relation can take place without a revolution in the man, for this relation is the most potent influence that acts upon a human life.