of their higher natures, and Sunday scarcely a few hours of time necessary for physical recreation. Nay, in how many manufacturing districts are not even young children thus locked out by slavish labor from development and education!

The State should, by law, establish a minimum quantity of time, to be secured to children and adults respectively, for the development of their higher natures and the exercise of their real freedom. It is the time thus secured which really establishes the true wealth of a man. Not in proportion as he has gold and silver coins, or paper tokens of wealth, but in proportion as he has time for the culture and exercise of his true freedom, should a man be classed wealthy. His deeds of freedom are his riches; every additional hour of leisure from mere toil, every hour of spare time wherein to work out his individual share in the attainment of the highest good and happiness which a State can make accessible to its citizens, increases in that proportion the wealth of the State. It is, therefore, a contradiction of the end and aim of a State organization when a State counts itself rich because its citizens, by slavish toil, produce or manufacture to exorbitant degrees. It is the relief from such inordinate toil that constitutes wealth.

In an unconscious sort of way this truth has manifested itself in various labor-movements, both here and in Europe; but it is a truth which should not be rendered abortive by crude advocacy and the one-sidedness of a class, but which the State itself should announce as the fundamental principle of its laws governing labor, money, and property.

Since Sunday is by the great majority of the people of the United States recognized as the fit and appropriate day for such rest, the law should make that day sacred to rest, instruction, and moral contemplation by forbidding absolutely all kinds of labor; so that not a single one of the citizens may have reason to complain that he has not time for the cultivation of his higher faculties and nature, of his social qualities, and for the recreation of his mind and body.

CHAPTER III.

THE RIGHT TO SCHOOLS.

It is not sufficient, however, that the State should provide the requisite time for the attainment of culture: it must also provide the means necessary to realize this; whereby the State will attach all its citizens to a pure obedience to the laws, and prove that the government established to secure the greatest good, happiness, morality, intelligence, wisdom, and perfection of its citizens is the best and surest friend of each person in the State. In this way will each one learn to love the law, which affords him such absolute protection, and secures him in the enjoyment of all his rights and the development of all his faculties.

These means are schools, institutions for the harmonious development of all our faculties to the utmost possible perfection, and of clear insight into all the problems of life, so that the darkness and superstition accompanying ignorance, which are the main obstacles to the development of man's freedom, may be forever swept away from the face of the world.

CHAPTER IV.

THE NATURE OF EDUCATION.

Everything moves by law; as in the physical, so in the intellectual and moral world: both worlds in perfect harmony and accord. It is the chief task of education to awaken and cultivate an insight into this lawfulness of all phenomena, so that the world of mind and inner soul may no longer seem to clash with and oppose the world of nature, but be found to move to the same measures and tunes, and that the smallest event in the physical world would be seen to fall into perfect harmony with the plan and events of the moral world. Thus the world of nature will no longer appear man's antagonist, but his friend and home, as it has not yet been in any age, and develop supernal radiance as expressing, under man's constantly extending

control and dominion, the wonders of the intellectual and moral universe, which the people of former ages believed were hidden by nature; while, on the other hand, the creative power of the intellectual and moral universe will illumine all with new and ever-growing and varying beauties, -even as the body of man is beautified by his moral and intellectual nature in the progress of civilization, making the body and mind of the civilized man of culture reflect the glory of the divinity with infinitely greater splendor than it is ever seen in the body and mind of the uncultured savage.

Thus, in the studies of mathematics, physics, natural history, and medicine the teacher will develop a knowledge of the manifold phenomena of nature, point out their separate laws, and the harmony and correlation of those laws, and show how all laws have been provided for by the phenomena in an absolute intelligence, and continue so to be provided as new orders of phenomena are made known and present themselves for classification.

In the studies of history, geography, politics, law, social science. and philology the teacher will, on the other hand, point out in the course of human civilization, with all its attainments in art and culture, the proportionate growth of the highest good and happiness, and how it moves in rhythmic movements and symmetrical proportions towards the establishment of its ideal.

Finally, in the study of philosophy, the science of all sciences, the teacher will teach the source of all knowledge in an examination of even that knowledge itself, its nature and condition, thus making known the source of all truth, since all truth is a knowledge and the fountain of the fundamental principles of each special science and branch of knowledge. In this highest of all sciences the last veil shall fall from the mind of the scholar, and the whole universe appear to him in full clearness.

But the teacher is not only to unfold to the intellect the wonders of the universe and exhibit their harmonious relation, he is also to teach the pupil the course of action he is to perform in this world, his practical duty, firstly, in regard to himself: the vocation he may choose in active life, and to purify and cleanse his own mind and body, so that he will be fit to attain the greatest good and happiness in the pursuit of that vocation of which his faculties are susceptible; and, secondly, in regard to others: that the ultimate as well as the present greatest good and happiness of all men must

of necessity be always the aim and object of each man, and that men must love the law, by means of which alone this is made possible. This opens up the studies of ethics, morals, and æsthetics, or of intuition and inspiration, studies now altogether neglected in public education, and yet so essential to the development of man's higher nature, which requires such development with paramount necessity in our age of materialistic tendencies and Mammon-worship.

With this high view of the faculties of man, the resurrected notion of man's descent from the ape, and the survival of the fittest, can of course have little in common. Based upon the altogether unsupported national economical theory of Malthus, that population increases in a geometrical proportion, while the means of life increase only in arithmetical proportion, and that thus only a few have the means to survive, this notion would make us believe what no history of facts ever has demonstrated or can demonstrate: that in the grand war for existence only the highest developments can survive. All history shows this assertion to be a pure fiction and metaphysical coinage of the brain. The highest civilizations have perished, and the rudest of Africa and Asia have survived. All history of natural phenomena contradicts it, as Cuvier demonstrated already in 1830, when he showed that, so far as historical experience extends, no transition of one type of organisms into another is traceable; the ibis on the monuments of Egypt is the same as the ibis of to-day; the earliest sculptured form of man is precisely what it is now. It is not so difficult to comprehend how God made man. But it is utterly beyond the power of mind to understand how an ape produced man; and the greatest anatomist of England, Huxley, has moreover shown that there are differences in the structure of man and that of any known kind of ape, which makes it easy to detect at a glance to which species the bones belong.

Indeed, so far as all historical knowledge extends, and it is pure metaphysical subtlety to speculate beyond that, man has always exhibited the same high faculties that he possesses to-day, has always been capable of the same development of those faculties, and always been subject to the same earthly end of them death. Nowhere is there an historical instance of apes changed into men, nowhere an historical instance of men transformed into other creatures. Man may live forever and forever, and he will still be man; the ape may continue for millions of years, and he will still be an ape.

Permanence and development of the permanent are the two everlasting opposites of the universe, and their synthesis is reached in education.. The infinity of life that we are sure to live in the everlasting life beyond the grave will still leave us men, the same men we were on this earth, with all our memories of its manifold sweetnesses and inexpressible sorrows. Far more perfect we shall be, no doubt, growing beyond our highest expectations in goodness, happiness, beauty, and wisdom; and yet will be neither transmigrated into beasts, as Pythagoras taught, nor submerged into God, as Brahma .fancied, but remain forever men, to whatever grander heights of development we may be raised above our present.

CHAPTER V. .

CLASSIFICATION OF SCHOOLS.

As a means to all these studies, the body of the student must be taught: first, generally in gymnasiums, for the development of its fullest health and strength, and agility of its limbs; and, second, specifically for the development of the various senses and organs, according as the pupil may need for his chosen vocation in life. Thus, schools have a threefold function:

1. To develop the body so as to make it in every respect a complete, healthy, diligent, and well-trained expression and instrument of the soul and mind.

2. To develop all the faculties of the mind, and all senses and organs of the body, according as the pupil may choose his vocation in life, for the perception and realization in himself and all others of the highest good and happiness.

3. To develop the moral faculty, or knowledge of, reverence for, and implicit subjection to the idea of the highest good.

And a complete system of schools involves the establishment of —

SCHOOLS FOR PHYSICAL EDUCATION.

Gymnasiums, with military schools attached to them, for the development of the body and instruction in military practice, which are to be attached to all the following schools, except the university: