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opinions, but every stage in their development. And they do not exhibit anything luminously; his meaning is obscured both by a bad style and by a constant tendency to symbolism.2 It would be as difficult to present skeletons of his books as to present skeletons of pearl oysters. One can only pick out a few of the pearls.

'In all things there lives and reigns an eternal law. This all-controlling law is necessarily based on an all-pervading, energetic, living, self-conscious, and hence eternal Unity. . . .

1 His complete opinions are not set forth even in his complete works. He always hoped to be able to do for the later periods of childhood what he had already done for the earliest.

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2 Such examples as the following might be amplified indefinitely The sphere is the symbol of diversity in unity and of unity in diversity.' It is the representation of diversity developed from the unity on which it depends, as well as the representation of the reference of all diversity to its unity.' It is the general and the particular, the universal and the individual, unity and individuality at the same time. It is infinite development and absolute limitation; it connects perfection and imperfection.'-Hailmann's Education of Man, p. 169.

'The pure and perfect crystal, which represents, even in its outward form, the relative intensity in the different directions of the inner force, is formed when all the individual particles and all the individual points of the active force subject themselves to the higher law of a common requirement and of the integral representation of the law of formation, a higher law which, though it may hamper and fetter individual particles or points, yet yields the greater, perfectly formed product.'—Id. p. 171. The number five appears in nature and among life-forms as uniting the character of the numbers two and three .. hence developed under the influence of life-force it is truly the number of analytic and synthetic life representing reason, unceasing self-development, selfelevation.'-Id. p. 192.

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'Collating such words as fresh, free, frolic, freak, fruit, friend, fry, and again, flee, flight, flame, float, flow, flood, floor, flesh, fleet, he finds in the first series the expression of spirituality manifested in a diversity of outward activities indicated by the sounds fr, and in the second series the expression of spirituality manifested in continuous inner activity indicated by the sounds fl. In both series the sound ƒ would point to the spirituality, and being due to its different manifestations.'-Id. p. 316.

This Unity is God. . . It is the destiny and life-work of all things to unfold their essence, hence their divine being, and therefore the Divine Unity itself.'—The Education of Man (Hailmann), p. 1.

'Education consists in leading man, as a thinking, intelligent being growing into self-consciousness, to a pure and unsullied, conscious and free representation of the inner law of Divine Unity, and in teaching him ways and means thereto.'-Id. p. 2.

'Education should lead and guide man to clearness concerning himself and in himself, to peace with Nature, and to unity with God; hence it should lift him to a knowledge of himself and of mankind, to a knowledge of God and of Nature, and to the pure and holy life to which such knowledge leads.' -Id. p. 5:

'Education in instruction and training . . . should necessarily be passive, following (only guarding and protecting) not prescriptive, categorical, interfering.'—Id. p. 7.

'We grant space and time to young plants and animals because we know that, in accordance with the laws that live in them, they will develop properly and grow well; young animals and plants are given rest, and arbitrary interference with their growth is avoided, because it is known that the opposite practice would disturb their pure unfolding and sound development; but the young human being is looked upon as a piece of wax, a lump of clay, which man can mould into what he pleases.'— Id. p. 8.

'All true education in training and instruction should therefore, at every moment, in every demand and regulation, be simultaneously double-sided-giving and taking, uniting and dividing, prescribing and following, active and passive, positive yet giving scope, firm and yielding; and the pupil should be similarly conditioned: but between the two, between educator and pupil, between request and obedience, there should invisibly rule a third something, to which educator and pupil are equally subject. This third something is the right, the best,

necessarily conditioned and expressed without arbitrariness in the circumstances. The calm recognition, the clear knowledge, and the serene, cheerful obedience to the rule of this third something is the particular feature that should be constantly and clearly manifest in the bearing and conduct of the educator and teacher, and often firmly and sternly emphasised by him. The child, the pupil, has a very keen feeling, a very clear apprehension, and rarely fails to distinguish whether what the educator, the teacher, or the father says or requests is personal or arbitrary, or whether it is expressed by him as a general law and necessity.'-The Education of Man (Hailmann), p. 14.

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'The child should from the very time of his birth be viewed in accordance with his nature, treated correctly, and given the free, all-sided use of his powers. By no means should the use of certain powers and members be enhanced at the expense of others, and these hindered in their development. The child should learn early how to find in himself the centre and fulcrum of all his powers and members, to seek his support in this, and, resting therein, to move freely and be active, to grasp and hold with his own hands, to stand and walk on his own feet, to find and observe with his own eyes, and to use his members symmetrically.'-Id. p. 21.

The feeling of community, first uniting the child with mother, father, brothers and sisters, and resting on a higher spiritual unity, to which, later on, is added the unmistakable discovery that father, mother, brothers, sisters, human beings in general, feel and know themselves to be in community and unity with a higher principle-with humanity, with God-this feeling of community is the very first germ, the very first beginning of all true religious spirit, of all genuine yearning for unhindered unification with the Eternal, with God.'-Id. p. 25.

'The vigorous and complete development and cultivation of each successive stage depends on the vigorous, complete

and characteristic development of each and all preceding stages of life.' The Education of Man (Hailmann), p. 28.

'The child, the boy, the man, should know no other endeavour but to be at every stage of development wholly what this stage calls for.'-Id. p. 30.

'The activity of the senses and limbs of the infant is the first germ, the first bodily activity, the bud, the first formative impulse; play, building, modelling are the first tender blossoms of youth, and this is the period when man is to be prepared for future industry, diligence, and productive activity. Every child, boy, and youth should devote daily at least one or two hours to some serious activity in the production of some definite external piece of work. Lessons through and by work, through and from life, are by far the most impressive and intelligible, and most continuously and intensely progressive, both in themselves and in their effect on the learner.'

Id. p. 34.

'Play is the highest phase of child-development-of human development at this period; for it is self-active representation of the inner-representation of the inner form from inner necessity and impulse.'-Id. p. 54.

'The word and the drawing are always mutually explanatory and complimentary. . . . The drawing properly stands between the word and the thing, shares certain qualities with each of them, and is, therefore, so valuable in the development of the child. . . . The faculty of drawing is, therefore, as much innate in the child, in man, as is the faculty of speech, and demands its development and cultivation as imperatively as the latter; experience shows this clearly in the child's love for drawing, in the child's instinctive desire for drawing.'Id. p. 79.

'The child-your child, ye fathers-follows you wherever you are, wherever you go, in whatever you do. Do not harshly repel him; show no impatience about his ever-recur

ring questions. . . . Do not, however, tell him in words much more than he could find himself without your words. To have found one-fourth of the answer by his own effort is of more value and importance to the child than it is to half hear and half understand it in the words of another; for this causes mental indolence. Do not, therefore, always answer your children's questions at once and directly; but, as soon as they have gathered sufficient strength and experience, furnish them with the means to find the answers in the sphere of their own knowledge.'- The Education of Man (Hailmann), p. 86.

'Fathers, parents, what we no longer possess the allquickening, creative power of child-life--let it again be translated from their life into ours.

'Let us learn from our children, let us give heed to the gentle admonitions of their life, to the silent demands of their minds.

'Let us live with our children, then will the life of our children bring us peace and joy, then shall we begin to grow wise, to be wise.'-Id. p. 89.

"To give firmness to the will, to quicken it, and to make it pure, strong, and enduring, in a life of pure humanity, is the chief concern, the main object in the guidance of the boy, in instruction and the school.'-Id. p. 96.

This celebrated saying, 'Kommt lasst uns unsern Kindern leben!' is frequently translated, Come, let us live for our children.' Unsern Kindern is the Dative Case, and implies here, devotion to, absorption in, harmony with the life of our children. It seems to me that this is more fully expressed by the preposition with. With implies that both we and the children are equally active; for seems to place the burden on us, and renders the children passive recipients of our bounty.-Hailmann's note, p. 89.

'The Dative here does not merely mean to or for our children, it means with them. What parents are there who do not live for their children by trying to leave them property, and, if possible, a name! That is not enough; and it is useless, or worse, if the parents cannot impart to them something better—a noble character.'-Karl Froebel, Explanation of the Kindergarten, p. 1.