impressions left on Locke's mind by our English public school education were not of a pleasant or favourable kind.

Locke appears to have commenced his residence at Christ Church in the Michaelmas Term of 1652, soon after he had turned twenty years of age. His matriculation before the Vice-Chancellor bears date Nov. 27. Since the outbreak of the Civil Wars, both the University and the College had undergone many vicissitudes. At the moment when Locke entered, Cromwell was Chancellor; and Dr. John Owen, who was destined to be for some time the leading resident, had been recently appointed Dean of Christ Church and Vice-Chancellor of the University. Owen was an Independent, and, for a divine of that age, a man of remarkably tolerant and liberal views. Though, then as now, a dignitary in Owen's position probably had and could have but little intercourse with the junior members of his society, it is not improbable that Locke may have derived his first bias towards those opinions on the question of religious toleration, for which he afterwards became so famous, from the publications and the practice of the Puritan Dean of Christ Church. Locke's tutor was a Mr. Cole, afterwards Principal of St. Mary Hall, but of his relations with his pupil we hear nothing of any importance. Wood calls him a "fanatical tutor;" by which, of course, he does not mean more than that he was a Puritan.

During the Civil Wars the discipline and reputation of the Universities, however we may apportion the blame, seem to have suffered most severely. In these troublous times, indeed, it could hardly be otherwise. There is considerable evidence to show that, in the Little or Barebones Parliament of 1653, there was a serious attempt to suppress the Colleges and Universities altogether, and to apply the proceeds of their estates, as Clarendon tells us, "for the public service, and to ease the people from the payment of taxes and contributions." If such an attempt ever had any chance of success—and from an oration of Dr. Owen we may infer that it had—it must have spread consternation amongst University circles, and been a frequent subject of conversation during the early period of Locke's residence in Oxford. But the Puritan party, which was now in the ascendant, was determined that, at any rate, no handle should be given to the enemy by any lack of discipline or by the infrequency of religious exercises. "Frequent preaching in every house," Anthony à Wood tells us, "was the chief matter aimed at" by the Visitors appointed by Cromwell in 1652. Thus, on June 27, 1653, they ordered that "all Bachelors of Arts and Undergraduates in Colleges and Halls be required, every Lord's day, to give an account to some person of known ability and piety of the sermons they had heard and their attendance on other religious exercises that day. The Heads also or Deputies of the said Societies, with all above the Degree of Bachelor, were then ordered to be personally present at the performance of the said exercise, and to take care that it be attended with prayer and such other duties of religion as are proper to such a meeting." In addition to the Sunday observances, there were also, in most Colleges, if not in all, one or two sermons or religious meetings in the course of the week. Locke, if we may judge from his character in later years, must have occasionally found these tedious, and doubtless lengthy, exercises somewhat irksome and unprofitable. But we do not meet in his writings with any definite complaints of them, as we do of the scholastic disputations and some other parts of the academical course as pursued at that time. Of the disputations, which then constituted a very important element in the University curriculum, he expresses an unfavourable, perhaps too unfavourable an opinion. Writing in 1690, in the "Thoughts concerning Education," he says: "If the use and end of right reasoning be to have right notions and a right judgment of things, to distinguish between truth and falsehood, right and wrong, and to act accordingly, be sure not to let your son be bred up in the art and formality of disputing—either practising it himself or admiring it in others—unless, instead of an able man, you desire to have him an insignificant wrangler, opiniator in discourse, and priding himself in contradicting others; or, which is worse, questioning everything, and thinking there is no such thing as truth to be sought, but only victory, in disputing. There cannot be anything so disingenuous, so unbecoming a gentleman, or any one who pretends to be a rational creature, as not to yield to plain reason and the conviction of clear arguments. Is there anything more inconsistent with civil conversation, and the end of all debate, than not to take an answer, though ever so full and satisfactory?... For this, in short, is the way and perfection of logical disputes, that the opponent never takes any answer, nor the respondent ever yields to any argument." With the logic and rhetoric, the Latin speaking and Latin writing, then in vogue, Locke is almost equally discontented. In fact, he looked back, in after-life, with little gratitude on the somewhat dry course of studies which the University then prescribed to its younger scholars. "I have often heard him say, in reference to his first years spent in the University," says Lady Masham, "that he had so small satisfaction there from his studies, as finding very little light brought thereby to his understanding, that he became discontented with his manner of life, and wished his father had rather designed him for anything else than what he was destined to, apprehending that his no greater progress in knowledge proceeded from his not being fitted or capacitated to be a scholar." We must, however, by no means infer that Locke had not derived considerable benefit from the discipline which he disparages. At any rate, the scholastic teaching of Oxford had a large share in forming, by reaction, many of his most characteristic opinions, while the Essay, in almost every page, bears distinctive marks of his early studies. Notwithstanding his depreciation, amounting often to ridicule, of the subjects he had learnt in his youth, we can hardly doubt that, if Locke had been brought up in an University where logic and philosophy did not form part of the course, his greatest work would never have been written.

Mr. Fox-Bourne attempts to supply a detailed account of the lectures which Locke attended, and the course of studies which he pursued, during his undergraduate and bachelor days. This account, however, betrays an innocent belief in the rigid enforcement and observance of University and College statutes which, I am sorry to say, I cannot share. Minute regulations regarding courses of study and attendance at lectures are apt very soon to fall into desuetude, and it is impossible now to reconstruct with any accuracy, from the perusal of merely formal documents, a plan of the student life of the Commonwealth. It is to be much regretted that Locke and his contemporaries have not left us more specific information on the subject. All we can now say is that, if the authorities duly enforced their statutes and regulations, especially those relating to professorial lectures, many of which were appointed to be given at eight o'clock in the morning, the students of those days had by no means an easier time of it than their successors, even in these days of competition and examinations.

The stated regulations and prescribed statutes of a seat of learning have, however, often far less to do with the formation of a student's mind than the society of the young men of his own age with whom his residence throws him into contact. Young men often educate one another far more effectually than they can be educated by their tutors or their books. The mutual confidences, the lively interchange of repartee, the free discussion of all manner of