thus carrying out St. Cyran's injunction to "speak little, bear much, and pray still more." In other words, Fénelon had recourse to strong measures only when all other persuasions, such as praise and a charming personality, had failed, or were likely to fail. In this conflict for spiritual mastery Fénelon finally won, and the duke gradually learned to master his violent temper, becoming affable, generous, and self-poised. The effectiveness of this indirect method of discipline is startlingly illustrated by an incident in the duke's conduct. Fénelon had gently reproved the young duke for some shortcoming, when, as Fénelon's biographer tells us, he said: "I know who I am, and who you are!" Fénelon, controlling himself, made no reply; but, possessing himself in patience, and taking the matter to God in prayer, he addressed the duke the following day in a tranquil but serious tone, saying: "You recall, no doubt, the words you spoke to me yesterday. My duty obliges me to say that you know neither who you are nor who I am. If you think yourself above me, you are mistaken; your birth did not depend upon you and gives you no merit, and I have more prudence and knowledge than you. What you know you have learned from me, and I am above you by reason of the authority which the king and your father have given me over you. It was in obedience to them that I have undertaken the difficult and, as it seems, ungrateful task of being your teacher; but since you appear to think that I ought to feel particularly fortunate in discharging this duty, I wish to go with you at once to the king and request him to relieve me of my duties and to give you another instructor." The duke became greatly alarmed, and bursting

into tears, he quickly replied: "I am sorry for what happened yesterday. If you speak to the king, I shall forfeit his friendship. If you leave me, what will be thought of me? Forgive me, and I promise that you will have no ground of complaint in the future."

Estimate. That Fénelon was a past master both in the art of teaching and in the art of governing must be evident to any one who understands the force of the foregoing pages. We shall do well to catch his spirit and to practise his methods.

Like other rare spirits, Fénelon failed to receive the full measure of reward which he deserved. In 1695 he was elevated to the archbishopric of Cambrai, and devoted himself soul and body to his high calling, but theological controversies, and the loss of friends, including the king, who took offense at some remark of Fénelon in his "Telemachus," embittered his last days. He was removed from his high office, and died at Cambrai in 1715, a simple but lovable parish priest.

ROLLIN

Through Rollin, Jansenism made its way unobtrusively into higher education and its higher moral functions.

Charles Rollin was born in Paris, 1661, and died there, 1741. Had it not been for a Benedictine friar who discovered young Rollin's fine powers, he would probably have followed the simple trade of his father, that of cutler. Through this friend Rollin was able to enter the Collége du Plessis, where, due to his genius and vigorous application, he made rapid progress, early

acquiring special distinction in literary studies. At the age of twenty-two Rollin became a master in his alma mater. He took a three-years' course in theology at the Sorbonne, probably the most noted Catholic seminary of France, but he did not enter the priesthood.

High Positions.-The scholarly Rollin, attaining to high positions, managed to bring into higher education in France much of what was best in the Port Royalists, especially in the teaching of the classics and their high conception of the teacher's sacred office. When only twenty-seven years of age, "he was elevated to the chair of eloquence in the College of France, and filled the position with zeal and success. Here he encouraged the study of the French language and literature, and revived an interest in the ancient tongues, particularly in Greek. In 1694 he was appointed rector of the University of Paris, and signalized his brief tenure of two years by the introduction of some salutary reforms. In 1699 he was made principal of the College of Beauvais." Here he worked wonders, giving the school a proud place among university colleges. He introduced reforms into the curriculum, adapting it more to the age. His most conspicuous reforms were the modern ideas which he infused into the study of history and the prominence which he gave to the mother tongue over against Latin. He lost his position in 1712 through the unrelenting persecution of the Jesuits, who could not overlook his Jansenism.

Treatise on Studies.-Rollin was a prodigious writer. Although his extensive treatise on "Ancient History" (1730-1738) is best known, his "Treatise on Studies" (1726-1728) is an important contribution to the cause of

education, for in this work he set forth much of what was best in the spirit and methods of the Port Royalists, but with infinite tact affects the innocent fiction of describing the ordinary practice of his colleagues. To effect his purpose most completely he quotes extensively from such ancients as Plato, Aristotle, Seneca, Quintilian, and Plutarch, and gives special credit to Fénelon and Locke. Thus Rollin's work has become a veritable treasure-house of learning and pedagogical wisdom. We are here concerned more especially with his distinctly Jansenistic views.

Ends in View.-With Rollin, as with all the Jansenists, the fundamental purpose of education was to save souls, and, as means to this end, or as reasonable correlates, to develop intellect and character. With Rollin the end in view in the study of such subjects as Latin and Greek, or history, or geometry, or logic, was not simply the mastery of those subjects, however valuable such mastery might be, but rather the power to study which the pupil should acquire as the result of study, together with the love for study which is usually the natural concomitant of right habits of study. Moreover, he looked upon acquirements in turn as simply the means to the end in the preparation of the individual for the life to which Providence should call him. And inasmuch as character is of supreme importance in any proper preparation of the individual for life, character-building must be the supreme purpose of both curriculum and methods. Right moral views, true piety, and holy living are infinitely better than great scholarship, courtly proprieties, and worldly prosperity.

Qualification of Teachers. The same Jansenistic stress on the inestimable value of souls appears in Rol

lin's conception of the true teacher. Scholar as he was, Rollin did not despise scholarship as a necessary qualification. Far from this, he insisted upon professional training. But-and here is the gist of it all-he believed that every teacher should go to school to Jesus Christ. It is only from the great teacher that we can hope to receive "the spirit of wisdom and knowledge, the spirit of counsel and strength, the spirit of learning and piety" which we need as saviors of children and trainers of men. What the teacher of children needs most of all is something of the tenderness and solicitude for children which the great missionary apostle Paul felt for the Galatians.

Public Schools.-The same solicitude for souls appears in Rollin's comparison of public and private schools. He quotes other authorities, and then, with the characteristic "reasonableness" of the Jansenists, he puts it up to the natural guardians of children to decide. "As the dangers are very great to youth on all sides, it is the duty of parents to examine well before God what course they ought to take, equitably to weigh the advantages and disadvantages which occur on both sides, to be determined in so important a deliberation only by the motives of religion, and above all to make such a choice of masters and schools, in case they follow that course, as may, if not entirely dissipate, at least diminish, their just apprehension."

Languages.-The Port Royal "reasonableness" is particularly conspicuous in his reference to the study of languages. Rollin contended almost vehemently that the French people should give the same attention to their mother tongue as the ancient Romans gave to Latin. And he saw that the languages should be taught by "likeness of data," or apperception, begin