If it be indeed true that any tribe of savages regards the world itself as a living being, having personality, then, indeed, there would be a demonstrated instance of pantheism arising without reflection, and not as the result of speculation. Yet two things are to be considered in that case. One is, that the existence of any such pantheism is only possible in the very lowest condition of the human mind; and the other is, that even this pantheism is a grade higher than that held by philosophers, inasmuch as it attributes personality and will to the pantheistic god; the mountain, being angry, hurled a stone from its overhanging cliff.

Advancing to the second stage, or historic period, in the development of this subject that in which the idea of causation is formed in the mind-we see that it does not differ from the preceding unreflecting stage as to the fact that the mind acts upon the law of causation. The difference is this,-that it has reflected upon its own acts, and framed to itself the conception of causation; whilst, in the preceding stage, within the narrow range in which it attributed causation, it did it without framing to itself the idea or conception of causation.

The first step in the second stage was the immediate polytheistic period, wherein all the operations of nature were attributed to "hidden agents," gods, goddesses, demons, etc. This covered all historic antiquity, wherever the true religion was not known. The only characteristic calling for additional notice being the fact that, here and there, mighty spirits arose, who refused to be bound by the galling fetters of this chain, and leaped at once to the conclusion that there was one God who originated all things, either immediately by His direct volition, or mediately through minor agencies.

The second step was the immediate monotheistic period, wherein the knowledge of the true God being spread abroad, everything was attributed to His immediate agency.

The final stage was that which yet commands the suffrages of mankind; the mediate monotheistic, wherein all things are attributed to the one God, however numerous or far-reaching the agencies which He employs. To this stage, that phase of evolution belongs which endeavors to rise to the highest and last generalization, and to hold in the grasp of one mighty idea, all things in heaven and earth, and under the earth. We may well doubt whether it may be vouchsafed to short-sighted mortals thus to ascend heaven's heights, and penetrate the hidings of God's power. However, we see not what harm can result from allowing that, so far as man's observation extends, some theory of evolution may be provisionally held,

until such time as it may be demonstrated to be true, or may be shown to be fanciful or false; always, however, provided that the Almighty has as much liberty and sovereignty as man, and is not the bond-slave, but the Master and Guide, of His own agents. A strike against His authority is worthy only of a devil!

Yet, it is with this final mediate stage of causation that trouble. begins, and the scientist leads us into temptation. So long as we distinguish carefully between secondary causes and the final cause, we are vigilant, fortified, and safe. But if carried captive by the spirit of lawless research which hovers round us, we refuse to believe that there is a limit to the possibilities of human achievement, we may, in the rampancy of self-conceit, stray away from all saving knowledge of the Most High, and quench our light and life in the outer darkness of materialism or pantheism or blank despair. And this is the way in which some bright, nay, radiant, minds become, what an Apostle calls, "wandering stars, unto whom is reserved the blackness of darkness forever."

We trust that it will appear that we have rightly presented the historical unfolding, or evolution, in the human mind, of the present idea of causation. According to this scheme, personal pantheism was the first and lowest, being a grade higher than the impersonal pantheism of philosophers which rejects all causation. Immediate polytheism was the next grade; immediate monotheism was the next, and mediate monotheism the last and highest.

During the mediate monotheistic period, the spirit of inquiry, searching into the laws that govern those agencies, established by the grand final cause, has, in its blinded zeal, forgotten the cause of all causes. The very fact, therefore, that materialism has arisen, may be cited as testimony against the views set forth in this paper. But when it is considered that materialism is only possible as the result of special culture, and that it maintains its existence only by continual assertion and constant warfare, we trust it will appear that it is a system which does violence to the human mind, and that its existence must be fitful, and shortened till it vanishes away.

The fact that asceticism once overspread Christendom, and even yet maintains, in some quarters, a vigorous hold, does not prove the absence of passions and lusts in the human breast. It, on the contrary, proves their presence and ascendancy; else such vigorous efforts would not be put forth, nor so much enthusiasm be expended, to surmount them. So, in like manner, the continual self-assertion of materialism, and the constant raising of false issues, by which it strives to perplex and to confuse, in like manner testify to the inborn

strength of the instinct upon which it now makes a sort of vindictive

war.

We e are persuaded that, whatever success in the disciplinary providence of God it may be permitted in the future to claim, will be, if indeed annoying, at least transient and unimpressive. It bears an apparent and catching resemblance to the great apostasy, foretold by the prophet Daniel, and may be, perhaps, an evolution from that God of Forces, which was to be a new God, that should be honored with gold and silver and precious stones. Materialism certainly defies the forces of nature; and the advocates of it are expending money and means without stint for the endowment of elaborate institutions of mere secular learning. Materialism has also taken under its wing that movement which regards not the primeval desire of woman. In the Book of Genesis we are told what this is: "Thy desire shall be to thy husband, and he shall rule over thee.” The fact that some women are so unsexed by fanaticism as to strangle this desire, and seek to be delivered from the legitimate rule of their husbands, and even to strive after the overthrow of legalized wedlock, thus destroying the family relation, no more proves that women by nature have no such desire, than the existence of materialism proves that the mind does not of necessity refer all ultimate causation to an effective will.

Unbelief, ever hostile to the true advancement of man, seizes upon every pretended discovery, and endeavors to utilize it for the overthrow of faith in a God, the living and the true. After the full experience that the Christian world has had in this kind of tactics, devout men should be slow to believe the assertion of a confident and puffed-up enemy, that such and such laws of nature contradict the Bible, and demonstrate the impossibility of a Divine revelation. That men of this description are found, however, only proves that faith works out in many a guilelessness of character, "that thinketh no evil," unless obliged to do so; and that the children of this world. are, in their generation, wiser than the children of light. A fallen angel, we are told, can steal the livery of one unfallen; and so Holy Writ carefully warns us to try plausible and tonguey spirits, "whether they be of God." "By their fruits ye shall know them.” Obedience to the Great Will, who presides at the centre of the universe, shows where a man genuinely belongs. Christ owned the man of such a tendency as equivalent to his mother and sister and brother, all blended into one. To a man of this description, his own blessed mother was but secondary. To that mother he was related by the flesh; to such a man, by his inmost soul.

Report of Her Majesty's Commissioners appointed to inquire into the Revenues and Management of certain Colleges and Schools, and the Studies pursued and the Instruction given therein. With an Appendix, and Evidence. Presented, by command of Her Majesty, to both Houses of Parliament.

Greek in the Universities.-Quarterly Review for April, 1873.

TH

HE above Report, with the Appendix and Evidence, contains the result of a painstaking examination, by a Royal Commission, into the condition of nine of the great English Public School Foundations. It affords a large amount of valuable and interesting information as to the working of the English school system. While the commissioners found much to approve, and while they do not altogether lose sight of that caution which teaches that sweeping changes are generally hostile to real progress, they, nevertheless, suggest considerable alterations. Some of these are of little interest to us, because the abuses which they seek to correct are peculiar to these institutions. Others are of general interest, and commend themselves entirely to our approbation; while there are still others which the experience of this country causes us to regard with distrust.

We are glad to see that the Royal Commissioners do not propose to touch the main features of the public school system. They argue strongly that the foundation of education must be literary, and

therefore classical. They do not wish English schoolboys to be less, but more, proficient in the knowledge of Latin and Greek. We regret, however, to perceive that, while not overlooking this point, they seek, at the same time, to attain another object which, we believe, is incompatible with it. They propose to make the studies of the modern languages, of the physical sciences, and, possibly, of music and drawing, obligatory parts of the public school course.

We do not intend, however, to discuss the report. As far as it is concerned, we have only to say that, while we do not doubt that the English school system is susceptible of great improvement, we distrust any attempt to effect that improvement by multiplying studies. And our object in the present article is simply to show that a too great multiplicity of studies has been, in this country, a serious injury to successful education. If we may employ the happy phrase of Elia to describe its evil consequences, we would say that the tendency of our school and college system is to make men "superficially omniscient."

Before proceeding to examine particularly our educational system, it is important to state definitely what it is. Those who control our institutions of learning, acknowledge that the chief object of education is to discipline the mind. They also claim, however, that it is important to give their pupils an acquaintance with all that information upon general subjects which is supposed to be indispensable to a well-educated man. They, therefore, lay the foundation of knowledge in all the sciences, saying that, after their pupils are thus introduced to the different branches of learning, they can, after their graduation, select which they please for further prosecution, and carry it on to proficiency; and that, meanwhile, they leave the college walls with disciplined minds, and a large amount of useful general information.

It will thus be seen that the great thing in education is admitted to be the training of the mental powers, and that the imparting of information, though of great importance, is a thing of secondary consideration. It is a peculiarity of those who defend the present system, that they often change their mode of defence. When it is asserted that the system does not discipline the mind, they fall back upon the assertion that it imparts necessary information. And when it is clearly shown that this information is not retained, or is not useful, they then fall back upon the theory that the main object of education is to discipline the mind.

Let us, therefore, examine the two positions separately.