may be contemplated as mutually dependent parts of one great whole. The aim should be so to present them that we may readily trace the consensus subsisting among them; with the view of learning what social phenomena co-exist with what others. And then the corresponding delineations of succeeding ages should be so managed as to show us, as clearly as may be, how each belief, institution, custom and arrangement was modified; and how the consensus of preceding structures and functions was developed into the consensus of succeeding ones. Such alone is the kind of information respecting past times, which can be of service to the citizen for the regulation of his conduct. The only history that is of practical value, is what may be called Descriptive Sociology. And the highest office which the historian can discharge, is that of so narrating the lives of nations, as to furnish materials for a Comparative Sociology; and for the subsequent determination of the ultimate laws to which social phenomena conform.

But now mark, that even supposing an adequate stock of this truly valuable historical knowledge has been acquired, it is of comparatively little use without the key. And the key is to be found only in Science. Without an acquaintance with the general truths of biology and psychology, rational interpretation of social phenomena is impossible. Only in proportion as men obtain a certain rude, empirical knowledge of human nature, are they

enabled to understand even the simplest fa, of social life: as, for instance, the relatione tween supply and demand. And if not ed. the most elementary truths of sociology can be reached until some knowledge is obtained of how men generally think, feel, and act under given circumstances; then it is manifest that there can be nothing like a wide comprehension of sociology, unless through a competent knowledge of man in all his faculties, bodily and mental. Consider the matter in the abstract, and this conclusion is self-evident. Thus:-Society is made up of individuals; all that is done in society is done by the combined actions of individuals; and therefore, in individual actions only can be found the solutions of social phenomena. But the actions of individuals depend on the laws of their natures; and their actions cannot be understood until these laws are understood. These laws, however, when reduced to their simplest expression, are found to depend on the laws of body and mind in general. Hence it necessarily follows, that biology and psy chology are indispensable as interpreters of sociology. Or, to state the conclusions still more simply:-all social phenomena are phenomena of life—are the most complex manifestations of life—are ultimately dependent on the laws of life-and can be understood only when the laws of life are understood. Thus, then, we see that for the regulation of this fourth division of human activities, we are, as before, dependent on Science. Of the knowledge com

mamonly imparted in educational courses, very pa1ittle is of any service in guiding a man in his so fonduct as a citizen. Only a small part of the history he reads is of practical value; and of this small part he is not prepared to make proper use. He commonly lacks not only the materials for, but the very conception of, descriptive sociology; and he also lacks that knowledge of the organic sciences, without which even descriptive sociology can give him but little aid.

And now we come to that remaining division of human life which includes the relaxations, pleasures, and amusements filling leisure hours. After considering what training best fits for self-preservation, for the obtainment of sustenance, for the discharge of parental duties, and for the regulation of social and political conduct; we have now to consider what training best fits for the miscellaneous ends not included in these-for the enjoyments of Nature, of Literature, and of the Fine Arts, in all their forms. Postponing them as we do to things that bear more vitally upon human welfare; and bringing everything, as we have, to the test of actual value; it will perhaps be inferred that we are inclined to slight these less essential things. No greater mistake could be made, however. We yield to none in the value we attach to æsthetic culture and its pleasures. Without painting, sculpture, music, poetry, and the emotions produced by natural beauty of every kind,

life would lose half its charm. So far from thinking that the training and gratification of the tastes are unimportant, we believe the time will come when they will occupy a much larger share of human life than now. When the forces of Nature have been fully conquered to man's use-when the means of production have been brought to perfection—when labor has been economized to the highest degreewhen education has been so systematized that a preparation for the more essential activities may be made with comparative rapidity-and when, consequently, there is a great increase of spare time; then will the poetry, both of Art and Nature, rightly fill a large space in the minds of all.

But it is one thing to admit that æsthetic culture is in a high degree conducive to human happiness; and another thing to admit that it is a fundamental requisite to human happiness. However important it may be, it must yield precedence to those kinds of culture which bear more directly upon the duties of life. As before hinted, literature and the fine arts are made possible by those activities which make individual and social life possible; and manifestly, that which is made possible, must be postponed to that which makes it possible. A florist cultivates a plant for the sake of its flower; and regards the roots and leaves as of value, chiefly because they are instrumental in producing the flower. But while, as an ultimate product, the flower is the thing to which everything else is subordi

nate, the florist very well knows that the root and leaves are intrinsically of greater importance; because on them the evolution of the flower depends. He bestows every care in rearing a healthy plant; and knows it would be folly if, in his anxiety to obtain the flower, he were to neglect the plant. Similarly in the case before us. Architecture, sculpture, painting, music, poetry, etc., may be truly called the efflorescence of civilized life. But even supposing them to be of such transcendent worth as to subordinate the civilized life out of which they grow (which can hardly be asserted), it will still be admitted that the production of a healthy civilized life must be the first consideration; and that the knowledge conducing to this must occupy the highest place.

And here we see most distinctly the vice of our educational system. It neglects the plant for the sake of the flower. In anxiety for elegance, it forgets substance. While it gives no knowledge conducive to self-preservation ---while of knowledge that facilitates gaining a livelihood it gives but the rudiments, and leaves the greater part to be picked up any how in after life-while for the discharge of parental functions it makes not the slightest provision-and while for the duties of citizenship it prepares by imparting a mass of facts, most of which are irrelevant, and the rest without a key; it is diligent in teaching everything that adds to refinement, polish, éclat. However fully we may admit that extensive