of mind available to the practical purposes of education; a knowledge which, as it relates to the most subtle and least tangible of all agents, is to be gained only by the most careful observation. The qualifications of a teacher in this respect should be simply that of a mind patiently and quietly inquiring after truth. To depart from this and amuse himself with dividing mind into little compartments, like the squares of a chess-board, would be as wise as he who should attempt to mark out upon the clouds the course of the lightnings.

THE MODE OF TEACHING.

This

The qualifications of teachers are next to be considered, in reference to the mode of teaching. has strict relation to the end to be obtained. Among the ancient heathen nations, the Persians, in the time of Cyrus, considered the virtues, especially justice and gratitude, as the main object of education; among the Athenians, accomplishments in arts, sciences, and letters, were the end; and among the Spartans, obedience was the sole principle of instruction,* because that would preserve the ascendency of the

* In Rollin's History of the Greeks and Persians will be found an account of many particulars in the education and manners of the ancient nations. Each of the ancient nations seems to have laid great stress on some particular quality which they thought adapted to their character and circumstances.

laws. Yet neither of these answered their designs. Persia acquired some of the milder virtues, but failed in strength and hardihood; Athens found that neither art nor science would avail against depravity of morals; and Sparta found that it was not enough to secure obedience to laws without considering their nature and effect; Persia fell a victim to luxury, Athens to licentiousness, and Sparta to tyranny. Such are the lessons of antiquity; and its splendid wreck remains an example to warn us against the dangers of partial systems.

But under the new light which the Christian system has thrown over the power and destiny of the soul, a different view has been taken of the end and means of education. We consider the object of education now as twofold:-one to improve and strengthen the mind itself; the other to endow it with whatever is valuable or auxiliary in the duties of life. The second relates chiefly to topics of education, and may in this place be passed by. The first, however, requires an adaptation of means to the peculiar condition of a thinking and spiritual being.

1. For this purpose the teacher must first place himself upon terms of good-will with his pupil. One comes to receive, the other to give instruction. There is, therefore, a community of pursuit and of interests. Their minds should therefore come together, without which, I apprehend, little instruction is ever conveyed it will be but the rolling stone of Sisyphus. Now to effect this mutuality of mind, the

teacher must from the first show himself capable of instructing, and that it is his happiness and his pupil's gain. Then he will have the powerful aid of that sympathy which is the strongest bond of union in the human heart: then he can effect that with kindness which no force can do; then he will sharpen the dull and strengthen the weak; then will the rugged steeps of science be clothed with verdure, and the school-house ever after looked back upon as a sunny spot in the pathway of life. The quality we speak of is a tact in the teacher; but one which he must come by from nature or from art. Every good and successful teacher has it. Some acquire the confidence of their pupils, in spite of austere qualities, by their open, hearty, up-and-down enthusiasm for the subject of their teaching; others, by the milder virtues of the heart, attracting by the cords of love; others again, by an art which readily adapts itself to the well-understood movements of mind. But all who would succeed must have it. As well might we expect to warm ourselves by light reflected from the impassive ice, as to gather knowledge from that cold. indifference, from which the eager inquiries and aspiring zeal of youth pass unregarded. It may exhibit in its own medium the prismatic colors, but sends forth no genial beam of heat.

2. The next step in the process of teaching, is to inquire how a subject is to be taught. What functions of mind are we to call into activity? What principles are we to use? We cannot so well an

swer this question as by referring to some notable errors in education; errors which have prevailed in times past, and still prevail; which have governed whole nations; which have influenced the affairs of all mankind, and whose contrasted results are valuable

to us.

THE FIRST ERROR OF TEACHING.

The first of these errors is teaching men to imitate, or repeat, rather than to think. We need to take but a very cursory glance at the great theatre of human life, to know how deep a root this radical error has struck into the foundations of education. Look abroad among men, and ask yourselves how many of the moving multitude inquire into the springs of action? How many seek to know the causes and consequences of those scenes in which they themselves are actors? Or to descend to details, how many attempt to understand the true principles of the business in which they are engaged? How many can correct a blunder arising merely from the application of a principle? Analyze this boasted liberty of ours; look again upon republican society in this freest land upon earth; separate the living agents from the mere automata in this game of life, and tell me how many of the latter-how many of the former! And if you are not pleased with the result, tell me whether this is a decree of nature, or a fault of education; whether you believe if men were taught to be independent thinkers, and that while

they revered all that was good, or glorious, or valuable in the works of their ancestors, that they too had an indwelling spirit whose high prerogative it was to extend the conquests of mind, they would cease to inquire, and remain dull floats upon this ocean of being!

But if you would know what the effects of thinking are, compare Athens with China. Here are three hundred millions of people-more than one-third the human race-whose history goes far back into remote antiquity, and who commenced with no small share of the arts and sciences, but who have added not a single particle to knowledge nor taken one step in improvement; whose only policy is to prevent innovation, and whose only power is to perpetuate succession.* Here is another people, whose population does not exceed one-tenth that of Ohio, whose place can scarcely be found on the map, who commenced barbarians, yet who have given to the world new sciences and new arts, and whose mighty men infused into language

"Thoughts that breathe and words that burn;"

who reconquered their conquerors by the spirit of eloquence, and whose renown has filled the earth.

What makes this mighty difference?

learned to repeat, the other to think.

The one

* The Chinese are esteemed, by philosophical historians, one of the four primitive nations. What may be the effect of European commerce upon them we cannot tell; but it is certain they have produced no intellectual impression upon the world in a long time.