UNIVERSITY EDUCATION.
As they who look on the ocean think of its vastness; of the many shores
in many climes visited by its waves to ply "their priest-like task of
clean ablution;" of cities and empires that rose beside its waters,
flourished, decayed, and became a memory; of others that shall rise and
also pass away, while the moving element remains,--so we to-day
beholding ancient Faith, laying, in the New World, the cornerstone of an
institution which better than anything else symbolizes the aim and
tendency of modern life, find ourselves dwelling in thought upon what
has been and what will be.
On the one hand rises the venerable form of that religion whose voice
re-echoed in the hearts of Abraham, Moses, David, and Isaiah; whose
lips, when the Saviour spoke, uttered diviner truth and thrilled the
hearts of men with purer love, living with them in deserts and
catacombs, leading them along bloodstained ways to victory and peace,
until at length the Church gleamed forth from amid the parting
storm-clouds and shone like a mountain-built city bathed in sunlight. On
the other stands the Genius of the Republic, the embodied spirit of the
sovereign people, who, accepting as literal truth the Christian
principles that God is a Father, and men brothers and therefore equal,
strive to take from political society the blindness and fatality of
natural law, and to endow it with the divine and human attributes of
justice, mercy, and intelligence. From the very beginning our American
history is full of religious zeal, of high courage and strong endeavor.
When Columbus, saddened by the frivolousness or the perfidy of courts,
but unshaken in his purpose, walked the streets of the Spanish capital,
lonely and forsaken, the children, as he passed along, would point to
their foreheads and smile, for was not his mind unhinged, and did he not
believe the world was round and on the other side men walked like flies
upon a ceiling? But a woman's heart understood that his folly was of the
kind which is the wisdom of God, and with her help he set sail, not
timidly or doubting like the Portuguese who for fifty years hugged the
African coast, advancing and then receding, but facing the awful and
untraveled ocean with a heart stronger than its storm-swept billows, he
steered due west. In his journal, day after day, he wrote these simple
but sublime words, "That day he sailed westward, which was his course."
And still, as hope rose and fell, as misgivings and terrors seized on
his men, as the compass varied in inexplicable ways as though they were
entering regions where the very laws of Nature change, the soul of the
great admiral stood firm and each evening he wrote again the self-same
words, "that day he sailed westward which was his course," until at
length seeing what he foresaw, he gave to Christendom another world and
enlarged the boundaries and scope of earthly life. What hearts had not
the men who in New England, in Virginia, in Maryland, and elsewhere,
settled in little bands on the edge of vast and unexplored regions,
covered by interminable forests, where savages lay in wait, athirst for
blood. We hear without surprise that wise and prudent men looked upon
the early attempts to take possession of America as not less wild and
visionary than the legendary exploits of Amadis de Gaul; but what
Utopian dreamer, what poet soaring in the high regions of his fancy,
could have imagined two centuries and a half ago the beauty, the power,
the free and majestic sweep of the stream of human life which has poured
across this continent? Who could have dared to hope that the religious
exiles who sought here a home for the Christian conscience were a seed,
the least of all, which was destined to grow into a tree whose boughs
should shelter the land, and bring refreshment to the weary and
heavy-laden from every part of the earth?
Who could have thought that these fugitives from the tyrant's power
would, in little more than a century, grow like the tribes of Israel
into a people able to withstand the onslaughts of the oppressor, and to
abolish forever within their borders despotic rule? Who could have had
faith that men of different creeds, speaking various tongues, bred in
unlike social conditions, would here coalesce and co-operate for the
general purposes of free government? Above all, who could have believed
that a form of government rarely tried, even in small States, and when
tried found practicable only for brief periods, would here become so
stable, so strong, that every hamlet, every village, is self-poised and
manages its own affairs? The achievement is greater than we are able to
know; nor does it lie chiefly in the millions who coming from many lands
have here made homes and found themselves free; nor in the building of
cities, the clearing of forests, the draining of swamps, the binding of
two oceans, and the opening of lines of rapid communication in every
direction. Not to numbers or wealth do we owe our significance among
the nations; but to the fact that we have shown that respect for law is
compatible with civil and religious liberty; that a free people can
become prosperous and strong, and preserve order without king or
standing army; that the State and the Church can move in separate orbits
and still co-operate for the common welfare; that men of different races
and beliefs may live together in peace; that in spite of an abnormally
rapid increase of population and of wealth, and of the many evils thence
resulting, the prevailing tendency is to sanity of thought and
sentiment, thus plainly manifesting the vigor of our life and
institutions; that the government of the majority, where men put their
trust in God and in knowledge, is in the end the government of the good
and the wise. We have thus helped to establish confidence in human
nature; to prove that man's instincts, like the laws of Nature, are
conservative; to show that the enthusiasts who would overturn
everything, destroy everything, have no abiding place or influence in
the affairs of a free people, as volcanic and cyclonic forces are but
transitory and superficial in their action upon the earth. We have shown
in a word that under a popular government, where men are faithful and
intelligent, it is as impossible that society should become chaotic as
that the planets should dissolve into star dust.
It is difficult to realize what an advance this is on all previous views
of political life; how full it is of promise, how accordant with the
sentiments of the noblest minds in every part of the world. It gives us
the leading place among the nations which are moving along rising ways
to higher and freer life. To turn to the Catholic Church in America; all
observers remark its great development here, the rapid increase in the
number of its adherents, its growth in wealth and influence, the firm
yet gentle hand with which it brings heterogeneous populations under the
control of a common faith and discipline, the ease with which it adapts
itself to new conditions and organizes itself in every part of the
country. It is not a little thing, in spite of unfriendly public opinion
and of great and numerous obstacles, in spite of the burden which high
achievements impose and of the lack of easy and supple movement which
gathering years imply, to enter new fields, to bend one's self to
unaccustomed work, and to struggle for the right to live in the midst of
a generation heedless of the good, and mindful only of the evil which
has been associated with one's life. This is what the Catholic Church in
America has had to do, and has done with a success which recalls the
memory of the spread of Christianity through the Roman Empire. It
counts its members here by millions, while a hundred years ago it
counted them by thousands; and its priests, churches, schools, and
institutions of charity it reckons by the thousand, while then they
could be counted hardly by tens. Public opinion which was then hostile
is no longer so in the same degree. Prejudice has not indeed ceased to
exist; for where there is question of religion, of society, of politics,
even the fairest minds fail to see things as they are, and the
multitude, it may be supposed, will never become impartial; but the
tendency of our life and of the age is opposed to bigotry, and as we
lose faith in the justice and efficacy of persecution, we perceive more
clearly that true religion can neither be defended nor propagated by
violence and intolerance, by appeals to sectarian bitterness and
national hatred. By none is this more sincerely acknowledged, or more
deeply felt, than by the Catholics of the United States.
The special significance of our American Catholic history is not found
in the phases of our life which attract attention, and are a common
theme for declamation; but it lies in the fact that our example proves
that the Church can thrive where it is neither protected nor persecuted,
but is simply left to itself to manage its own affairs and to do its
work. Such an experiment had never been made when we became an
independent people, and its success is of world-wide import, because
this is the modern tendency and the position toward the Church which all
the nations will sooner or later assume; just as they all will be forced
finally to accept popular rule. The great underlying principle of
democracy,--that men are brothers and have equal rights, and that God
clothes the soul with freedom,--is a truth taught by Christ, is a truth
proclaimed by the Church; and the faith of Christians in this principle,
in spite of hesitations and misgivings, of oppositions and obstacles and
inconceivable difficulties, has finally given to it its modern vigor and
beneficent power. The spirit of love and mercy, which is the spirit of
Christ, breathes like a heavenly zephyr through the whole earth, and
under its influence the age is moved to attempt greater things than
hitherto have seemed possible. Never before has sympathy among men been
so widespread; never has the desire to come to the relief of all who
suffer pain or wrong been so general or so intelligent. To feed the
hungry, to clothe the naked, to visit the sick, seems now comparatively
a little thing. Our purpose is to create a social condition in which
none shall lack food or clothing or shelter; following the divine
command: "O Israel, thou shalt not suffer that there be a beggar or a
pauper within thy borders." Kindness to slaves ceased to be a virtue for
us when we abolished slavery; and we look forward to the day when nor
man nor woman nor child shall work and still be condemned to a life of
misery. That great blot upon the page of history, woman's fate, has
partly been erased, and we are drawing near to the time when in the
world as in Christ there shall be made no distinction between slave and
freeman, between man and woman. If we compare modern with ancient and
medieval epochs, wars have become less frequent, and in war men have
become more humane and merciful.
Increasing knowledge of human life as it is found in the savage, in the
barbarian, and in the civilized man, fixes us more unalterably in our
belief in the worth of progress. The savage and the barbarian are
hopelessly ignorant, and therefore weak and wretched, since ignorance is
the chief source of man's misery. "My people," says the prophet, "are
destroyed for lack of knowledge." From ignorance rather than from
depravity have sprung the most appalling crimes, the most pernicious
vices. In darkness of mind men have worshiped senseless material
things, have deified every cruel and carnal passion; at the dictate of
unenlightened conscience they have oppressed, laid waste, and murdered;
for lack of knowledge they have perished in the snows of winter, been
wasted by miasmatic air, have fallen victims to famine and pestilence,
and have bowed for centuries beneath the degrading yoke of tyranny.
Science is a ministering angel. The Jesuits by bringing quinine to the
knowledge of civilized man have done more to relieve suffering than all
the builders of hospitals. Vaccine has wrought more potently than the
all-forgetful love of mothers; more than all the patriots gunpowder has
won victories over tyrants; and the printing-press is a greater teacher
than philosophers, writers, poets, schools, and universities. Like a
heavenly messenger the compass guides man whithersoever he will go,
still turning to the one fixed point, as turn the hearts of the children
of men to God. The nations intermingle and lose their jealousies and
hatreds, borne everywhere by the power of steam; and the thoughts of men
are carried by lightning round the whole earth. Commerce has become a
world-wide interchange of good offices; and while it adds to the comfort
of all, it enlarges thought and strengthens sympathy. Our greater
knowledge has enabled us to lengthen human life; to extinguish some of
the most virulent diseases; to perform surgical operations without pain;
to increase the fertility of the soil; to make pestilential regions
habitable; to illumine our cities and homes at night with the
brilliancy of day; to give to laborers better clothing and dwellings
than princes in other ages have had. It has opened to our vision the
limitless sidereal expanse, and revealed to us a heavenly glory which
transcends the imagination of inspired poets. Before this new light the
earth has dwindled away and become an atom, as the stars hide when the
great sun wheels upward from out the night. We have looked into the very
heart of the sun itself, and know of what it is made; and with the
microscope we have caught sight of the marvelous world of the
infinitesimally small, have seen what human eye had never beheld, and
have watched unseen life building up and breaking down all living
organisms. We have learned how to walk secure in the depths of ocean, to
soar in mid-air, to rush on our way unimpeded through the stony hearts
of mountains. We see the earth grow from a fire-ball to be the home of
man; we know its anatomy; we read its history; and we behold races of
animals which passed away ages before the eye of man looked forth upon
the boundless mystery and saw the shadow of the presence of the infinite
God. Better than the Greeks we know the history of Greece; than the
Romans that of Rome. Words that were never written have whispered to us
the dreams and hopes of people that perished and left no record; and the
more we have learned of the past the more clearly do we perceive how far
the present age surpasses all others in knowledge and in power.
The mighty movement by which this development has been caused, has not
slackened, but seems each day to gain new force; and the marvelous
changes, political, social, moral, intellectual, and physical, which
give character to the nineteenth century are but the prelude to a drama
which shall make all past achievements of our race appear weak and
contemptible. To imagine that our superiority is merely mechanical and
material is to fail to see things as they are. Greater individuals may
have lived than now are living, but never before has the world been
governed with so much wisdom and so much justice; and the power back of
our progress is intellectual, moral, and religious. Science is not
material. It is the product of intellect and will; and the great
founders of modern science, Copernicus, Kepler, Bacon, Descartes,
Galileo, Newton, Leibnitz, Ampère, Liebig, Fresnel, Faraday, and Mayer,
were Christians. "However paradoxical it may sound," says
DuBois-Reymond, "modern science owes its origin to Christianity."
Since the course of events is left chiefly to the direction of natural
causes, and since science enables man to bend the stars, the lightning,
the winds, and the waves to his purposes, what shall resist the onward
march of those who are armed with such power? Since life is a warfare, a
struggle, how shall the ignorant and the thoughtless survive in a
conflict in which natural knowledge has placed in the hands of the wise
forces which the angels may not wield? Since the prosperity of the
Church is left subject to human influence, shall the Son of Man find
faith on earth when he comes if the most potent instrument God has given
to man is abandoned to those who know not Christ? Why should we who
reckon it a part of the glory of the Church in the past that she labored
to civilize barbarians, to emancipate slaves, to elevate woman, to
preserve the classical writings, to foster music, painting, sculpture,
architecture, poetry, and eloquence, think it no part of her mission now
to encourage scientific research? To be Catholic is to be drawn not only
to the love of whatever is good and beautiful, but also to the love of
whatever is true; and to do the best work the Catholic Church must fit
herself to a constantly changing environment, to the character of every
people, and to the wants of each age. Has not Christ declared that
whoever is not against us is for us; and may we not therefore find
friends in all who work for worthy ends,--for liberty and knowledge, for
increase of power and love? This large sympathy, which true religion and
the best culture promote, is Catholic, and it is also American; for here
with us, I think, the whole world is for men of good-will who are not
fools. We who are the children of ancient Faith, who inherit the boon
from fathers who held it to be above all price, are saved, where there
is question of former times, from irreverent thoughts and shallow views.
For us the long past ages have not flown;
Like our own deeds they travel with us still;
Reviling them, we but ourselves disown;
We are the stream their many currents fill.
From their rich youth our manhood has upgrown,
And in our blood their hopes and loves yet thrill.
But if like the old, the Church can look to the past, like the young,
she can look to the future. If there are Catholics who linger regretful
amid glories that have vanished, there are also Catholics who in the
midst of their work feel a confidence which leaves no place for regret;
who well understand that the earthly environment in which the Church
lives is subject to change and decay, and that new surroundings imply
new tasks and impose new duties. The splendor of the medieval Church,
its worldly power, the pomp of its ceremonial, the glittering pageantry
in which its pontiffs and prelates vied with kings and emperors in
gorgeous display, are gone, or going; and were it given to man to recall
the past, the spirit whereby it lived would still be wanting. But it is
the mark of youthful and barbarous natures to have eyes chiefly for the
garb and circumstance of religion, to see the body only and not the
soul. At all events the course of life is onward, and enthusiasm for the
past cannot become the source of great and far reaching action. The
present alone gives opportunity; and the face of hope turns to the
future, and the wise are busy with what lies at hand, with immediate
duty, and not with schemes for bringing back the things that have passed
away. Leaving their dead with the dead, they work for life and for the
living.
As in each individual there is a better and a worse self, so in each age
there are conflicting tendencies; but it is the part of enlightened
minds and generous hearts to see what is true, and to love what is good.
The fault-finder is hateful both in life and in literature; and it is
Iago, the most despicable of characters, whom Shakespeare makes say, "I
am nothing if not critical." A Christian of all men is without excuse
for being fretful and sour, for thinking and acting as though this were
a devil's world, and not the eternal God's, as though there were danger
lest the Almighty should not prevail. We know that God is, and therefore
that all will be well; and if it were conceivable that God is not, it
would still be the part of a true man to labor to make knowledge and
virtue prevail. The criticism of the age which gives a better
understanding of its needs is good; all other is baneful.
Opinion rules the world, and a right appreciation of the influences by
which opinion is molded is the surest guide to a knowledge of the time.
In ignorant and barbarous ages the notions and beliefs of men are crude,
and are controlled by a few, for only a few possess knowledge and
influence; and even in the age of Pericles and Augustus, the thought of
mankind means the thoughts of some dozens of men. A few vigorous minds
founded schools of opinion and style, became intellectual dictators, and
asserted their authority for centuries. As the art of printing was yet
unknown, and books were rare, the teacher was the speaker; orators held
sway over the destiny of nations; and the Christian pulpit became the
world's university. But the printing-press in giving to thought a
permanent form which is placed under the eyes of the whole world has
made the passion, the splendor, the majestic phrase of oratory seem
unreal as an actor's speech, evanescent as a singer's tones; and hence
the pulpit and the rostrum, though they still have influence, can never
again exercise the control over opinion which belonged to them when all
men had not become readers.
What is true of eloquence may be affirmed of all art. In spite of
ourselves, even the best of us find it difficult to make art a serious
business; and unless taken seriously, it is vain, loses its soul, and
falls into the hands of pretenders and sentimentalists. Once painting,
sculpture, architecture, and song were the expression of thoughts and
moods which irresistibly appealed for utterance; but with us they are a
fashion, like cosmetics and laces. Poetry, the highest of arts, has lost
its original character of song, and the poet now deals, in an
imaginative way, with problems which puzzle metaphysicians and
theologians. The causes that have robbed art of so much of its charm and
power have necessarily diminished the influence of ceremonial worship,
which is the artistic expression of the soul's faith and love, of its
hopes and yearnings. We are, indeed, still subdued by the majesty of
dimly lighted cathedrals, by solemn music, and the various symbolism of
the ritual, but we feel not the deep awe of our fathers whose knees
furrowed the pavement stones, and whose burning lips kissed them smooth;
and to blame ourselves for this would serve no purpose. To those who
find no pleasure in sweet sounds, we pipe in vain, and argument to show
that one ought to be moved by what leaves him cold, is meaningless.
Emotion is spontaneous, and adorers, like lovers, neither ask nor care
for reasons. There is in fact an element of illusion in feeling; passion
is non-rational; and when the spirit of the time is intellectual, men
are seldom devout, however religious they may be. The scientific habit
of mind is not favorable to childlike and unreasoning faith; and the new
views of the physical universe which the modern mind is forced to take,
bring us face to face with new problems in religion and morals, in
politics and society.
Whatever we may think of the past, whatever we may fear or hope for the
future, if we would make an impression on the world around us, we must
understand the thoughts, the purposes, and the methods of those with
whom we live; and we must at the same time recognize that though the
truth of religion be unchangeable, the mind of man is not so, and that
the point of view varies not only from people to people, and from age to
age, but from year to year in the growing thought of the individual and
of the world. As in travelling round the earth, time changes, and when
it is morning here, it is evening there, so with difference of latitude
and longitude, of civilization and barbarism, the opinions and manners
of men grow different. They who observe from positions widely separate
do not see the same things, or do not see them in the same light. Proof
for a peasant is not proof for a philosopher; and arguments which in one
age are held to be unanswerable, in another lose power to convince, or
become altogether meaningless. It is not to be imagined that the hearts
of Christians should again burn with the devotional enthusiasm and the
warlike ardor of the Crusaders; and just as little is it conceivable
that men should again become passionately interested in the questions
which in the fourth and fifth centuries filled the world with the noise
of theological disputation. It were mere loss of time to beat now the
waste fields of the Protestant controversy. Wiseman's book on science
and revealed religion, which fifty years ago attracted attention, lies
like a stranded ship on a deserted shore, and attempts of the kind are
held in slight esteem. The immature mind is eager to reduce faith to
knowledge; but the accomplished thinker understands that knowledge
begins and ends in faith. There is oppugnancy between belief in an
all-wise, all-good, and all-powerful God, and belief in the divine
origin of Nature, whose face is smeared with filth and blood; but we
hold that the conflicting faiths and increasing knowledge cannot add to
the difficulty. On the contrary, the higher the intelligence, the purer
Nature seems to grow. The chemical elements are as fair and sweet in the
corpse as in the living body, and the earthquake and the cyclone obey
the same laws which make the waters flow and the zephyrs breathe
perfume. It is the imagination and not the reason that is overwhelmed by
the idea of unending space and time. To the intellect, eternity is not
more mysterious than the present moment, and the distance which
separates us from the remotest stars is not more incomprehensible than a
hand's breadth. Science is the widening thought of man, working on the
hypothesis of universal intelligibility toward universal intelligence;
and religion is the soul, escaping from the labyrinth of matter to the
light and love of the Infinite; and on the heights they meet and are at
peace.
Meanwhile they who seek natural knowledge must admit that faith, hope,
and love are the everlasting foundations of human life, and that a
philosophic creed is as sterile as Platonic love; and they who uphold
religion must confess that faith which ignorance alone can keep alive
is little better than superstition. To strive to attain truth under
whatever form is to seek to know God; and yet no ideal can be true for
man, unless it can be made to minister to faith, hope, and love; for by
them we live. Let us then teach ourselves to see things as they are,
without preoccupation or misgivings lest what is should ever make it
impossible, for us to believe and hope in the better yet to be. Science
and morality need religion as much as thought and action require
emotion; and beyond the utmost reach of the human mind lie the boundless
worlds of mystery where the soul must believe and adore what it can but
dimly discern. The Copernican theory of the heavens startled believers
at first; but we have long since grown accustomed to the new view which
reveals to us a universe infinitely more glorious than aught the
ancients ever imagined. We do not rightly see either the things which
are always around us, or those which for the first time are presented to
our eyes; and when novel theories of the visible world, which in some
sense is part of our very being, profoundly alter our traditional
notions, the mind is disturbed and overclouded, and the lapse of time
alone can make plain the real bearing of the new learning upon life,
upon religion, and upon society. There can be no doubt but increase of
knowledge involves incidental evils, just as the progress of
civilization multiplies our wants; but the wise are not therefore driven
to seek help from ignorance and barbarism. Whatever the loss, all
knowledge is gain. The evils that spring from enlightenment of mind will
find their remedy in greater enlightenment. Such at least is the faith
of an age whose striking characteristic is confidence in education. Men
have ceased to care for the bliss there may be in ignorance, and those
who dread knowledge, if such there still be, are as far away from the
life of this century as the dead whose bones crumbled to dust a thousand
years ago.
The aim the best now propose to themselves is to provide not wealth or
pleasure, or better machinery or more leisure, but a higher and more
effective kind of education; and hence whatever one's preoccupation,
whether social, political, religious, or industrial, the question of
education forces itself upon his attention. Pedagogy has grown to be a
science, and chairs are founded in universities to expound the theory
and art of teaching. The learning of former times has become the
ignorance of our own; and the classical writings have ceased to be the
treasure-house of knowledge, and in consequence their educational value
has diminished.
Whoever three hundred years ago wished to acquaint himself with
philosophic, poetic, or eloquent expression of the best that was known,
was compelled to seek for it in the Greek and Latin authors; but now
Greek and Latin are accomplishments chiefly, and a classical scholar, if
unacquainted with modern science and literature, is hopelessly ignorant.
"If any one," said Hegius, the teacher of Erasmus, "wishes to learn
grammar, rhetoric, mathematics, history, or holy scripture, let him read
Greek;" and in his day this was as true as it is false and absurd in our
own. In the Middle Ages, Latin was made the groundwork of the
educational system, not on account of any special value it may have been
supposed to possess as a mental discipline, but because it was the
language of the learned, of all who spoke or wrote on questions of
religion, philosophy, literature, and science; but now, who that is able
to think dreams of burying his thought in a Greek or Roman urn? The
Germans in philosophy, the English in poetry, have surpassed the Greeks;
and French prose is not inferior in qualities of style to the ancient
classics, and in wealth of thought and knowledge so far excels them as
to preclude comparison.
The life of Greece and Rome, compared with ours, was narrow and
superficial; their ideas of Nature were crude and often grotesque; they
lacked sympathy; the Greek had no sense of sin; the Roman none of the
mercy which tempers justice. In their eyes the child was not holy, woman
was not sacred, the slave was not man. Their notion of liberty was
political and patriotic merely; the human soul, standing forth alone,
and appealing from States and emperors to the living God, was to them a
scandal. Now literature is the outgrowth of a people's life and thought,
and the nobler the life, the more enlightened the thought, the more
valuable will the expression be; and since there is greater knowledge,
wisdom, freedom, justice, mercy, goodness, power, in Christendom now
than ever existed in the pagan world, it would certainly be an anomaly
if modern literature were inferior to the classical. The ancients,
indeed, excel us in the sense for form and symmetry. There is also a
freshness in their words, a joyousness in their life, a certain heroic
temper in their thinking and acting, which give them power to engage the
emotions; and hence to deny them exceptional educational value is to
take a partial view. But even though we grant that the study of their
literatures is in certain respects the best intellectual discipline,
education, it must be admitted, means knowledge as well as training; and
thorough training is something more than refined taste. It is strength
as well, and ability to think in many directions and on many subjects.
Nothing known to men should escape the attention of the wise; for the
knowledge of the age determines what is demanded of the scholar. And
since it is our privilege to live at a time when knowledge is increasing
more rapidly even than population and wealth, we must, if we hope to
stand in the front ranks of those who know, keep pace with the onward
movement of mind. To turn away from this outburst of splendor and power;
to look back to pagan civilization or Christian barbarism,--is to love
darkness more than light. Aristotle is a great mind, but his learning is
crude and his ideas of Nature are frequently grotesque. Saint Thomas is
a powerful intellect; but his point of view in all that concerns natural
knowledge has long since vanished from sight. What poverty of learning
does not the early medieval scheme of education reveal; and when in the
twelfth century the idea of a university rises in the best minds, how
incomplete and vague it is! Amid the ruins of castles and cathedrals we
grow humble, and think ourselves inferior to men who thus could build.
But they were not as strong as we, and they led a more ignorant and a
blinder life; and so when we read of great names of the past, the mists
of illusion fill the skies, and our eyes are dimmed by the glory of
clouds tinged with the splendors of a sun that has set.
Certainly a true university will be the home both of ancient wisdom and
of new learning; it will teach the best that is known, and encourage
research; it will stimulate thought, refine taste, and awaken the love
of excellence; it will be at once a scientific institute, a school of
culture, and a training ground for the business of life; it will educate
the minds that give direction to the age; it will be a nursery of ideas,
a centre of influence. The good we do men is quickly lost, the truth we
leave them remains forever; and therefore the aim of the best education
is to enable students to see what is true, and to inspire them with the
love of all truth. Professional knowledge brings most profit to the
individual; but philosophy and literature, science and art, elevate and
refine the spirit of the whole people, and hence the university will
make culture its first aim, and its scope will widen as the thoughts and
attainments of men are enlarged and multiplied. Here if anywhere shall
be found teachers whose one passion is the love of truth, which is the
love of God and of man; who look on all things with a serene eye; who
bring to every question a calm, unbiased mind; who, where the light of
the intellect fails, walk by faith and accept the omen of hope; who
understand that to be distrustful of science is to lack culture, to
doubt the good of progress is to lack knowledge, and to question the
necessity of religion is to want wisdom; who know that in a God-made and
God-governed world it must lie in the nature of things that reason and
virtue should tend to prevail, in spite of the fact that in every age
the majority of men think foolishly and act unwisely. How divine is not
man's apprehensive endowment! When we see beauty fade, the singer lose
her charm, the performer his skill, we feel no commiseration; but when
we behold a noble mind falling to decay, we are saddened, for we cannot
believe that the godlike and immortal faculty should be subject to
death's power. It is a reflection of the light that never yet was seen
on sea or land; it is the magician who shapes and colors the universe,
as a drop of water mirrors the boundless sky. Is not this the first word
the Eternal speaks?--"Let there be light." And does not the blessed
Saviour come talking of life, of light, of truth, of joy, and peace?
Have not the Christian nations moved forward following after liberty and
knowledge? Is not our religion the worship of God in spirit and in
truth? Is not its motive Love, divine and human, and is not knowledge
Love's guide and minister?
The future prevails over the present, the unseen over what touches the
senses only in high and cultivated natures; and it is held to be the
supreme triumph of God over souls when the young, to whom the earth
seems to be heaven revealed and made palpable, turn from all the beauty
and contagious joy to seek, to serve, to love Him who is the infinite
and only real good. Yet this is what we ask of the lovers of
intellectual excellence, who work without hope of temporal reward and
without the strength of heart which is found in obeying the Divine Will;
for mental improvement is seldom urged as a religious duty, although it
is plain that to seek to know truth is to seek to know God, in whom and
through whom and by whom all things are, and whose infinite nature and
most awful power may best be seen by the largest and most enlightened
mind. Mind is Heaven's pioneer making way for faith, hope, and love, for
higher aims and nobler life; and to doubt its worth and excellence is to
deny the reasonableness of religion, since belief, if not wholly blind,
must rest on knowledge. The best culture serves spiritual and moral
ends. Its aim and purpose is to make reason prevail over sense and
appetite; to raise man not only to a perception of the harmonies of
truth, but also to the love of whatever is good and fair. Not in a
darkened mind does the white ray of heavenly light break into prismatic
glory; not through the mists of ignorance is the sweet countenance of
the divine Saviour best discerned. If some have pursued a sublime art
frivolously; have soiled a fair mind by ignoble life,--this leaves the
good of the intellect untouched. Some who have made strongest profession
of religion, who have held high and the highest places in the Church,
have been unworthy, but we do not thence infer that the tendency of
religion is to make men so. They who praise the bliss and worth of
ignorance are sophists. Stupidity is more to be dreaded than malignity;
for ignorance, and not malice, is the most fruitful cause of human
misery. Let knowledge grow, let truth prevail. Since God is God, the
universe is good, and the more we know of its laws, the plainer will the
right way become. The investigator and the thinker, the man of culture
and the man of genius, cannot free themselves from bias and limitation;
but the work they do will help me and all men.
Indifference or opposition to the intellectual life is but a survival of
the general anti-educational prejudices of former ages. It is also a
kind of envy, prompting us to find fault with whatever excellence is a
reproach to our unworthiness. The disinterested love of truth is a rare
virtue, most difficult to acquire and most difficult to preserve. If
knowledge bring power and wealth, if it give fame and pleasure, it is
dear to us; but how many are able to love it for its own sake? Do not
nearly all men strive to convince themselves of the truth of those
opinions which they are interested in holding? What is true, good, or
fair is rarely at once admitted to be so; but what is practically useful
men quickly accept, because they live chiefly in the world of external
things, and care little for the spiritual realms of truth and beauty.
The ignorant do not even believe that knowledge gives power and
pleasure, and the educated, except the chosen few, value it only for the
power and pleasure it gives. As the disinterested love of truth is rare,
so is perfect sincerity. Indeed, insincerity is here the radical vice.
Good faith is essential to faith; and a sophistical mind is as immoral
and irreligious as a depraved heart. Let a man be true, seek and speak
truth, and all good things are possible; but when he persuades himself
that a lie may be useful and ought to be propagated, he becomes the
enemy of his own soul and the foe of all that makes life high and
godlike.
Now, to be able to desire to see things as they are, whatever their
relations to ourselves may be, and to speak of them simply as they
appear to us, is one result of the best training of the intellect, which
in the world of thought and opinion gives us that sweet indifference
which is the rule of saints when they submit the conduct of their lives
wholly to divine guidance. Why should he whose mind is strong, and rests
on God, be disturbed? It is with opinion as with life. We cannot tell
what moment truth will overthrow the one and death the other; but
thought cannot change the nature of things. The clouds dissolve, but the
eternal heavens remain. Over the bloodiest battlefields they bend calm
and serene, and trees drink the sunlight and flowers exhale perfume. The
moonbeam kisses the crater's lip. Over buried cities the yellow harvest
waves, and all the catastrophes of endless time are present to God, who
dwells in infinite peace. He sees the universe and is not troubled, and
shall not we who are akin to him learn to look upon our little meteorite
without losing repose of mind and heart? Were it not a sweeter piety to
trust that he who made all things will know how to make all things
right; and therefore not to grow anxious lest some investigator should
find him at fault or thwart his plans? As living bodies are immersed in
an invisible substance which feeds the flame of life, so souls breathe
and think and love in the atmosphere of God, and the higher their
thought and love the more do they partake of the divine nature. Many
things, in this age of transition, are passing away; but true thoughts
and pure love are immortal, and whatever opinions as to other things a
man may hold, all know that to be human is to be intelligent and moral,
and therefore religious. A hundred years hence our present machinery may
seem to be as rude as the implements of the middle age look to us, and
our political and social organization may appear barbarous,--so rapid
has the movement of life become. But we do not envy those who shall then
be living, partly it may be because we can have but dim visions of the
greater blessings they shall enjoy, but chiefly because we feel that
after all the true worth of life lies in nothing of this kind, but in
knowing and doing, in believing and loving; and that it would not be
easier to live for truth and righteousness were electricity applied to
aerial navigation and all the heavens filled with argosies of magic
sail. It is not possible to love sincerely the best thoughts, as it is
not possible to love God when our aim is something external, or when we
believe that what is mechanical merely has power to regenerate and exalt
mankind.
"It takes a soul
To move a body; it takes a high-souled man
To move the masses ... even to a cleaner sty;
It takes the ideal to blow a hair's-breadth off
The dust of the actual--Ah, your Fouriers failed,
Because not poets enough to understand
That life develops from within."
He who believes in culture must believe in God; for what but God do we
mean when we talk of loving the best thoughts and the highest beauty? No
God, no best; but at most better and worse. And how shall a man's
delight in his growing knowledge not be blighted by a hidden taint, if
he is persuaded that at the core of the universe there is only blind
unconscious force? But if he believe that God is infinite power working
for truth and love, then can he also feel that in seeking to prepare his
mind for the perception of truth and his heart for the love of what is
good and fair, he is working with God, and moves along the way in which
his omnipotent hand guides heavenly spirits and all the countless
worlds. He desires that all men should be wiser and stronger and more
loving, even though he should be doomed to remain as he is, for then
they would have power to help him. He is certain of himself, and feels
no fear nor anger when his opinions are opposed. He learns to bear what
he cannot prevent, knowing that courage and patience make tolerable
immedicable ills. He feels no self-complacency, but rather the
self-dissatisfaction which comes of the consciousness of possessing
faculties which he can but imperfectly use. And this discontent he
believes to be the infinite God stirring within the soul. As the
earthquake which swallows some island in another hemisphere disturbs not
the even tenor of our way, so the passions of men whose world is other
than his, who dwell remote from what he contemplates and loves, shake
not his tranquil mind. While they threaten and pursue, his thought moves
in spheres unknown to them. He knows how little life at the best can
give, and is not hard to console for the loss of anything. There is no
true thought which he would not gladly make his own, even though it
should be the watchword of his enemies. Since morality is practical
truth, he understands that increasing knowledge will make it at once
more evident and more attractive. Hatred between races and nations he
holds to be not less unchristian than the hatred which arms the
individual against his fellow-man. It is impossible for him to be a
scoffer; for whatever has strengthened or consoled a human soul is
sacred in his eyes; and wherever there is question of what is socially
complex, as of a religion or a civilization, there is question of many
human lives, their hopes, their joys, their strivings, their yearnings,
disappointments, agonies, and deaths; and he is able to perceive that in
the ports of levity there is no refuge for hearts that mourn. Does not
love itself, in its heaven of bliss, turn away from him who mocks? The
lover of the intellectual life knows neither contempt nor indignation,
is not elated by success or cast down by failure; money cannot make him
rich, and poverty helps to make him free. His own experience teaches him
that men in becoming wiser will become nobler and happier; and this
sweet truth has in his eyes almost the elements of a religion. With
growing knowledge his power of sympathy is enlarged; until like Saint
Francis, he can call the sun his brother and the moon his sister; can
grieve with homeless winds, and feel a kinship with the clod. The very
agonies by which his soul has been wrung open to his gaze visions of
truth which else he had never caught, and so he finds even in things
evil some touch of goodness. Praise and blame are for children, but to
him impertinent. He is tolerant of absurdity because it is so
all-pervading that he whom it fills with indignation can have no repose.
While he labors like other men to keep his place in the world, he
strives to make the work whereby he maintains himself, and those who
cling to him, serve intellectual and moral ends. He has a meek and
lowly heart, and he has also a free and illumined mind, and a soul
without fear. He knows that no gift or accomplishment is incompatible
with true religion; for has not the Church intellects as many-sided and
as high as Augustine and Chrysostom, Dante and Calderon, Descartes and
Da Vinci, De Vega and Cervantes, Bossuet and Pascal, Saint Bernard and
Gregory the Seventh, Aquinas and Michael Angelo, Mozart and Fénelon? Ah!
I behold the youthful throng, happier than we, who here, in their own
sweet country,--in this city of government and of law with its wide
streets, its open spaces, its air of freedom and of light,--undisturbed
by the soul-depressing hum of commerce and the unintellectual din of
machinery, shall hearken to the voice of wisdom and walk in the pleasant
ways of knowledge, alive, in every sense, to catch whatever message may
come to them from God's universe; who, as they are drawn to what is
higher than themselves, shall be drawn together, like planets to a sun;
whose minds, aglow with high thinking, shall taste joy and delight
fresher and purer than merriest laughter ever tells. Who has not seen,
when leaden clouds fill the sky and throw gloomy shadows on the earth,
some little meadow amid the hills, with its trees and flowers, its
grazing kine and running brook, all bathed in sunlight, and smiling as
though a mother said, Come hither, darling?
Such to my fancy is this favored spot, whose invitation is to the
fortunate few who believe that "the noblest mind the best contentment
has," and that the fairest land is that which brings forth and nurtures
the fairest souls. When youthful friends drift apart, and meet again
after years, they find they have been living not only in different
cities, but in different worlds. Those who shall come up to the
university must turn away from much the world holds dear; and while the
companions they leave behind shall linger in pleasant places or shall
get money, position, and applause, they must move on amid
ever-increasing loneliness of life and thought. Xanthippe would have had
altogether a better opinion of Socrates had he not been a philosopher,
and the best we do is often that for which our age and our friends care
the least; but they who have once tasted the delights of a cultivated
mind would not exchange them for the gifts of fortune, and to have
beheld the fair face of wisdom is to be forever her votary. Words spoken
for the masses grow obsolete; but what is fit to be heard by the chosen
few shall be true and beautiful while such minds are found on earth. In
the end, it is this little band--this intellectual aristocracy--who
move and guide the world. They see what is possible, outline projects,
and give impulse, while the people do the work. That which is strongest
in man is mind; and when a mind truly vigorous, open, supple, and
illumined reveals itself, we follow in its path of light. How it may be
I do not know; but the very brain and heart of genius throbs forever in
the words on which its spirit has breathed. Let this seed, though hidden
like the grain in mummy pits for thousands of years, but fall on proper
soil, and soon the golden harvest shall wave beneath the dome of azure
skies; let but some generous youth bend over the electric page, and lo!
all his being shall thrill and flame with new-born life and light.
Genius is a gift. But whoever keeps on doing in all earnestness
something which he need not do, and for which the world cares hardly at
all, if he have not genius, has at least one of its chief marks; and it
is, I think, an important function of a university to create an
intellectual atmosphere in which the love of excellence shall become
contagious, which whosoever breathes shall, like the Sibyl, feel the
inspiration of divine thoughts.
Sweet home! where Wisdom, like a mother, shall lead her children in
pleasant ways, and to their thoughts a touch of heaven lend! From thee
I claim for my faith and my country more blessings than I can speak,--
Our scattered knowledges together bind;
Our freedom consecrate to noble aims.
To music set the visions of the mind;
Give utterance to the truth pure faith proclaims.
Lead where the perfect beauty lies enshrined,
Whose sight the blood of low-born passion tames.
And now, how shall I more fittingly conclude than with the name of her
whose generous heart and enlightened mind were the impulse which has
given to what had long been hope deferred and a dreamlike vision,
existence and a dwelling-place,--Mary Gwendolen Caldwell.
THE END.
By RT. REV. J. L. SPALDING.
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TALES FROM FOREIGN LANDS.
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LIFE OF ABRAHAM LINCOLN,
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For this series the publishers are entitled to the gratitude of lovers
of classical English.--_School Journal, New York_.
_Sold by all booksellers, or mailed, on receipt of price, by_
A. C. McCLURG & CO., PUBLISHERS,
CHICAGO.
LAUREL-CROWNED LETTERS
BEST LETTERS OF LORD CHESTERFIELD. With an Introduction by EDWARD
GILPIN JOHNSON.
BEST LETTERS OF LADY MARY WORTLEY MONTAGU. With an Introduction by
OCTAVE THANET.
BEST LETTERS OF HORACE WALPOLE. With an Introduction by ANNA B.
MCMAHAN.
BEST LETTERS OF MADAME DE SÉVIGNÉ. With an Introduction by EDWARD
PLAYFAIR ANDERSON.
BEST LETTERS OF CHARLES LAMB. With an Introduction by EDWARD GILPIN
JOHNSON.
BEST LETTERS OF PERCY BYSSHE SHELLEY. With an Introduction by
SHIRLEY C. HUGHSON.
BEST LETTERS OF WILLIAM COWPER. With an Introduction by ANNA B.
MCMAHAN.
Handsomely printed from new plates, on fine laid paper, 16mo,
cloth, with gilt tops, price per volume, $1.00.
In half calf or half morocco, per volume, $2.50.
Amid the great flood of ephemeral literature that pours from the press,
it is well to be recalled by such publications as the "Laurel-Crowned
Letters" to books that have won an abiding place in the classical
literature of the world.--_The Independent, New York_.
The "Laurel-Crowned Series" recommends itself to all lovers of good
literature. The selection is beyond criticism, and puts before the
reader the very best literature in most attractive and convenient form.
The size of the volumes, the good paper, the clear type and the neat
binding are certainly worthy of all praise.--_Public Opinion,
Washington_.
These "Laurel-Crowned" volumes are little gems in their way, and just
the books to pick up at odd times and at intervals of waiting.--_Herald,
Chicago_.
_Sold by all booksellers, or mailed, on receipt of price, by_
A. C. McCLURG & CO., PUBLISHERS.
CHICAGO.
THE STANDARD OPERAS. Their Plots, their Music, and their Composers. By
GEORGE P. UPTON, author of "Woman in Music," etc., etc.
12mo, flexible cloth, yellow edges $1.50
The same, extra gilt, gilt edges 2.00
"Mr. Upton has performed a service that can hardly be too highly
appreciated, in collecting the plots, music, and the composers of the
standard operas, to the number of sixty-four, and bringing them together
in one perfectly arranged volume.... His work is one simply invaluable
to the general reading public. Technicalities are avoided, the aim being
to give to musically uneducated lovers of the opera a clear
understanding of the works they hear. It is description, not criticism,
and calculated to greatly increase the intelligent enjoyment of
music."--_Boston Traveller_.
"Among the multitude of handbooks which are published every year, and
are described by easy-going writers of book-notices as supplying a
long-felt want, we know of none which so completely carries out the
intention of the writer as 'The Standard Operas,' by Mr. George P.
Upton, whose object is to present to his readers a comprehensive sketch
of each of the operas contained in the modern repertory.... There are
thousands of music-loving people who will be glad to have the kind of
knowledge which Mr. Upton has collected for their benefit, and has cast
in a clear and compact form."--_R. H. Stoddard, in "Evening Mail and
Express" (New York)_.
"The summaries of the plots are so clear, logical, and well written,
that one can read them with real pleasure, which cannot be said of the
ordinary operatic synopses. But the most important circumstance is that
Mr. Upton's book is fully abreast of the times."--_The Nation (New
York)_.
_Sold by all booksellers, or mailed, post-paid, on receipt of price, by_
A. C. McCLURG & CO., PUBLISHERS.
THE STANDARD ORATORIOS. Their Stories, their Music, and their Composers.
A Handbook. By George P. Upton. 12mo, 335 pages, yellow edges, price,
$1.50; extra gilt, gilt edges, $2.00.
In half calf, gilt top $3.25
In half morocco, gilt edges 3.75
Music lovers are under a new obligation to Mr. Upton for this companion
to his "Standard Operas,"--two books which deserve to be placed on the
same shelf with Grove's and Riemann's musical dictionaries.--_The
Nation, New York_.
Mr. George P. Upton has followed in the lines that he laid down in his
"Standard Operas," and has produced an admirable handwork, which answers
every purpose that such a volume is designed to answer, and which is
certain to be popular now and for years to come.--_The Mail and Express,
New York_.
Like the valuable art handbooks of Mrs. Jamison, these volumes contain
a world of interesting information, indispensable to critics and art
amateurs. The volume under review is elegantly and succinctly written,
and the subjects are handled in a thoroughly comprehensive
manner.--_Public Opinion, Washington_.
The book is a masterpiece of skillful handling, charming the reader with
its pure English style, and keeping his attention always awake in an
arrangement of matter which makes each succeeding page and chapter fresh
in interest and always full of instruction, while always
entertaining.--_The Standard, Chicago_.
The author of this book has done a real service to the vast number of
people who, while they are lovers of music, have neither the leisure nor
inclination to become deeply versed in its literature.... The
information conveyed is of just the sort that the average of cultivated
people will welcome as an aid to comprehending and talking about this
species of musical composition.--_Church Magazine, Philadelphia_.
_Sold by all booksellers, or mailed on receipt of price, by_
A. C. McCLURG & CO., PUBLISHERS.
THE STANDARD CANTATAS. Their Stories, their Music, and their Composers.
A Handbook. By GEORGE P. UPTON. 12mo, 367 pages, yellow edges, price,
$1.50; extra gilt, gilt edges, $2.00.
In half calf, gilt top $3.25
In half morocco, gilt edges 3.75
* * * * *
The "Standard Cantatas" forms the third volume in the uniform series
which already includes the now well known "Standard Operas" and the
"Standard Oratorios." This latest work deals with a class of musical
compositions, midway between the opera and the oratorio, which is
growing rapidly in favor both with composers and audiences.
As in the two former works, the subject is treated, so far as possible,
in an untechnical manner, so that it may satisfy the needs of musically
uneducated music lovers, and add to their enjoyment by a plain statement
of the story of the cantata and a popular analysis of its music, with
brief pertinent selections from its poetical text.
The book includes a comprehensive essay on the origin of the cantata,
and its development from rude beginnings; biographical sketches of the
composers; carefully prepared descriptions of the plots and the music;
and an appendix containing the names and dates of composition of all the
best known cantatas from the earliest times.
This series of works on popular music has steadily grown in favor since
the appearance of the first volume on the Operas. When the series is
completed, as it will be next year by a volume on the Standard
Symphonies, it will be, as the New York "Nation" has said, indispensable
to every musical library.
_Sold by all booksellers, or mailed on receipt of price, by_
A. C. McCLURG & CO., PUBLISHERS.
THE STANDARD SYMPHONIES.
Their History, their Music, and their Composers.
A Handbook. By GEORGE P. UPTON. 12mo, 321 pages, yellow edges, price
$1.50; extra gilt, gilt edges, $2.00.
In half calf, gilt top $3.25
In half morocco, gilt edges 3.75
* * * * *
The usefulness of this handbook cannot be doubted. Its pages are packed
full of these fascinating renderings. The accounts of each composer are
succinct and yet sufficient. The author has done a genuine service to
the world of music lovers. The comprehension of orchestral work of the
highest character is aided efficiently by this volume. The mechanical
execution of the volume is in harmony with its subject. No worthier
volume can be found to put into the hands of an amateur or a friend of
music.--_Public Opinion, Washington_.
None who have seen the previous books of Mr. Upton will need assurance
that this is as indispensable as the others to one who would listen
intelligently to that better class of music which musicians congratulate
themselves Americans are learning to appreciatively enjoy.--_Home
Journal, New York_.
There has never been, in this country at least, so thorough an attempt
to collate the facts of programme music.... As a definite helper in some
cases and as a refresher in others we believe Mr. Upton's book to have a
lasting value.... The book, in brief, shows enthusiastic and honorable
educational purpose, good taste, and sound scholarship.--_The American,
Philadelphia_.
Upton's books should be read and studied by all who desire to acquaint
themselves with the facts and accomplishments in these interesting forms
of musical composition.--_The Voice, New York_.
It is written in a style that cannot fail to stimulate the reader, if
also a student of music, to strive to find for himself the underlying
meanings of the compositions of the great composers. It contains,
besides, a vast amount of information about the symphony, its evolution
and structure, with sketches of the composers, and a detailed technical
description of a few symphonic models. It meets a recognized want of all
concert goers.--_The Chautauquan_.
_Sold by all booksellers, or mailed on receipt of price, by_
A. C. McCLURG & CO., PUBLISHERS.
GROUND ARMS!
_The Story of a Life._
BY BERTHA VON SUTTNER.
12mo, 286 pages. Price, $1.00.
* * * * *
This story is one of the strongest works of fiction of the present
decade. The author is a philosopher and a philanthropist. Her clear,
incisive reasoning, her large sympathies, combined with rare power of
description, enable her to give the world a story which will hold in its
thrall even the most shallow novel-reader who can appreciate good
literature.--_The Arena_, Boston.
The author pierces to the marrow of the thing that has taken hold of
her. By that thing she is verily possessed; it has made of her a
seer.... The bare, bald outline of "Die Waffen nieder!" ("Ground
Arms!"), which is all we have been able to attempt, can give but a
faint, feeble idea of its power and pathos, and none at all of the many
light and humorous touches, the well-drawn minor characters, the
thrilling episodes, the piquant glimpses of the great world of Austria
and France, which relieve the gloom of the tragic story.--_International
Journal of Ethics_.
We have here unquestionably a very remarkable work. As a plea for a
general disarmament it stands unrivaled. For a familiarity with the
details of the subject treated, for breadth of view, for logical acumen,
for dramatic effect and literary excellence, it stands unequaled by any
work written with a purpose.--_Literary Digest_.
With a powerful pen the author tells of the horrors of war; not alone
the desolation of battlefields, but the scourges of typhus and cholera
that follow in their wake, and the wretchedness, misery, and poverty
brought to countless homes. The story in itself is simple but
pathetic.... The book, which is sound and calm in its logic and
reasoning, has made a grand impression upon military circles of Europe,
and its influence is destined to extend far into the future.--_Public
Opinion_, New York.
_Sold by all booksellers, or mailed, on receipt of price, by_
A. C. McCLURG & CO., PUBLISHERS.
End of Project Gutenberg's Education and the Higher Life, by J. L. Spalding