wildest manifestations of individual life, she prepares the student to look for a coal even amidst the erratic wanderings of mankind, and to believe that history offers something more than an entertaining chaos—a journal of a toilsome, tragi-comic march nowhither.

LXXIX

I cannot but think that he who finds a certain proportion of pain and evil inseparably woven up in the life of the very worms, will bear his own share with more courage and submission; and will, at any rate, view with suspicion those weakly amiable theories of the Divine government, which would have us believe pain to be an oversight and a mistake,—to be corrected by and by. On the other hand, the predominance of happiness among living things—their lavish beauty—the secret and wonderful harmony which pervades them all, from the highest to the lowest, are equally striking refutations of that modern Manichean doctrine, which exhibits the world as a slave-mill, worked with many tears, for mere utilitarian ends.

LXXX

To a person uninstructed in natural history, his country or sea-side stroll is a walk through a gallery filled with wonderful works of art, nine-tenths of which have their faces turned to the wall. Teach him something of natural history, and you place in his hands a catalogue of those which are worth turning round. Surely our innocent pleasures are not so abundant in this life that we can afford to despise this or any other source of them. We should fear being banished for our neglect to that limbo where the great Florentine tells us are those who, during this life, "wept when they might be joyful."

LXXXI

No slavery can be abolished without a double emancipation, and the master will benefit by freedom more than the freed-man.

LXXXII

Compare the average artisan and the average country squire, and it may be doubted if you will find a pin to choose between the two in point of ignorance, class feeling, or prejudice. It is true that the ignorance is of a different sort—that the class feeling is in favour of a different class—and that the prejudice has a distinct savour of wrong-headedness in each case—but it is questionable if the one is either a bit better, or a bit worse, than the other. The old protectionist theory is the doctrine of trades unions as applied by the squires, and the modern trades unionism is the doctrine of the squires applied by the artisans. Why should we be worse off under one régime than under the other?

LXXXIII

The life, the fortune, and the happiness of every one of us, and, more or less, of those who are connected with us, do depend upon our knowing something of the rules of a game infinitely more difficult and complicated than chess. It is a game which has been played for untold ages, every man and woman of us being one of the two players in a game of his or her own. The chessboard is the world, the pieces are the phenomena of the universe, the rules of the game are what we call the laws of Nature. The player on the other side is hidden from us. We know that his play is always fair, just and patient. But also we know, to our cost, that he never overlooks a mistake, or makes the smallest allowance for ignorance. To the man who plays well, the highest stakes are paid, with that sort of overflowing generosity with which the strong shows delight in strength. And one who plays ill is checkmated—without haste, but without remorse.

LXXXIV

Education is the instruction of the intellect in the laws of Nature, under which name I include not merely things and their forces, but men and then-ways; and the fashioning of the affections and of the will into an earnest and loving desire to move in harmony with those laws.

LXXXV

To every one of us the world was once as fresh and new as to Adam. And then, long before we were susceptible of any other mode of instruction, Nature took us in hand, and every minute of waking life brought its educational influence, shaping our actions into rough accordance with Nature's laws, so that we might not be ended untimely by too gross disobedience. Nor should I speak of this process of education as past for any one, be he as old as he may. For every man the world is as fresh as it was at the first day, and as full of untold novelties for him who has the eyes to see them. And Nature is still continuing her patient education of us in that great university, the universe, of which we are all members—Nature having no Test-Acts.

LXXXVI

Those who take honours in Nature's university, who learn the laws which govern men and things and obey them, are the really great and successful men in this world. The great mass of mankind are the "Poll," who pick up just enough to get through without much discredit Those who won't learn at all are plucked; and then you can't come up again. Nature's pluck means extermination.

LXXXVII

Ignorance is visited as sharply as wilful disobedience—incapacity meets with the same punishment as crime. Nature's discipline is not even a word and a blow, and the blow first; but the blow without the word. It is left to you to find out why your ears are boxed.

LXXXVIII

All artificial education ought to be an anticipation of natural education.

LXXXIX

That man, I think, has had a liberal education who has been so trained in youth that his body is the ready servant of his will, and does with ease and pleasure all the work that, as a mechanism, it is capable of; whose intellect is a clear, cold, logic engine, with all its parts of equal strength and in smooth working order; ready, like a steam engine, to be turned to any kind of work, and spin the gossamers as well as force the anchors of the mind; whose mind is stored with a knowledge of the great and fundamental truths of Nature and of the laws of her operations; one who, no stunted ascetic, is full of life and fire, but whose passions are trained to come to heel by a vigorous will, the servant of a tender conscience; who has learned to love all beauty, whether of Nature or of art, to hate all vileness, and to respect others as himself.

XC

The only medicine for suffering, crime, and all the other woes of mankind, is wisdom.

XCI

Next to being right in this world, the best of all things is to be clearly and definitely wrong, because you will come out somewhere. If you go buzzing about between right and wrong, vibrating and fluctuating, you come out nowhere; but if you are absolutely and thoroughly and persistently wrong, you must, some of these days, have the extreme good fortune of knocking your head against a fact, and that sets you all straight again.

XCII

No man ever understands Shakespeare until he is old, though the youngest may admire him, the reason being that he satisfies the artistic instinct of the youngest and harmonises with the ripest and richest experience of the oldest.

XCIII

It is not a question whether one order of study or another should predominate. It is a question of what topics of education you shall select which will combine all the needful elements in such due proportion as to give the greatest amount of food, support, and encouragement to those faculties which enable us to appreciate truth, and to profit by those sources of innocent happiness which are open to us, and, at the same time, to avoid that which is bad, and coarse, and ugly, and keep clear of the multitude of pitfalls and dangers which beset those who break through the natural or moral laws.

XCIV

Writing is a form of drawing; therefore if you five the same attention and trouble to drawing as you do to writing, depend upon it, there is nobody who cannot be made to draw, more or less well.... I do not say for one moment you would make an artistic draughtsman. Artists are not made; they grow..... You can teach simple drawing, and you will find it an implement of learning of extreme value. I do not think its value can be exaggerated, because it gives you the means of training the young in attention and accuracy, which are the two things in