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 own. I hope that I do not offend you in my straightforward statements, and that my Record will help towards the solution of any doubts that you may have. If I did not exactly state the good and bad practices (of India and China), who would ever know what is good or bad in the two?

may be observed that the earthly body which requires support is only maintained by food and clothing, while the spiritual knowledge that is beyond the bond of births can only be increased by means of the principle of nothingness. If the use of food and clothing be against proper rules, every step will involve some crime; while tranquillisation of the mind without moral regulation will cause more and more perplexity as one goes on meditating.

Therefore those who seek for Final Liberation (Moksha) should use food and clothing according to the noble words of the Buddha, and those who practise the principle of meditation should follow the teaching of former sages in tranquillising their thoughts. Watch over the life here below, which is but a dungeon for the beings that have gone astray, but look eagerly for the shore of Nirvâna, which is the open gate of enlightenment and quietude. The ship of the Law should be manned ready for the sea of suffering, and the lamp of wisdom should be held up during the long period of darkness. There are express laws in the Vinaya text on the observance and neglect that are evident in the light of the regulations of clothing and the rules of eating and drinking, so that even beginners in the study can judge the nature of an offence.

Each individual must himself be responsible for the results of his own practices, whether good or bad, and there is no need of argument here. But there are some who are, as teachers of the students, grossly offending against the Vinaya rules; there are others who say that the usage of the world, even if against the Buddha's discipline, does not involve any guilt. Some understand that the Buddha was born in India, and Indian Bhikshus follow Indian customs, while we ourselves live in China, and, as Chinese monks, we follow Chinese manners. 'How can we,' they argue, 'reject the elegant dress of the Divine Land (China) to receive the peculiar style of garments of India?' For the sake of those who


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educational reformer owes much, in the way of inspiration and suggestion, to his predecessors, and of none is this more true than of John Amos Comenius. Everywhere in his writings are to be found traces of the movement he championed, in the writings of Vives, Bacon, Ratke, Bateus, Campanella, and others. As Professor Nicholas Murray Butler remarks: “From Ratke he learned something of the way in which language teaching, the whole curriculum of the time, might be reformed; and from Bateus he derived both the title and the plan of his Janua. Campanella suggested to him the necessity of the direct interrogation of nature if knowledge was to progress, and Vives emphasized for him from the same point of view the

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28 Such organization and leadership, together with a thorough knowledge of the art of war, its strategy and tactics, and the ability to direct and command all the forces of war, and for the peace training of the civilian elements of our forces for Defense, require the maintenance of a minimum force of highly trained officers and men who shall be competent as leaders in the event of the occurrence of a major emergency. This demands no swashbuckling, no saber-rattling—far from it; but it demands all and more than the Nation now has of regular forces, military schools, arsenals, laboratories, proving grounds, training camps, etc., or the equivalent of these agencies, and all located well within the national territory. It demands more. It demands a healthy emulation of the military “Spirit of '76” in our youth, and the unqualified recognition of the fundamental truth that no free people can hope to remain free who can for long be fooled by the advancement of such fallacious ideas as that a free people can possibly be too proud to fight when the Nation is in real peril. Such teaching is at variance with the Scriptural one that “Pride goeth before a fall,” and if maintained would soon undermine that high patriotism so essential to national pride and would justly make us the laughing-stock of the virile world.

Conclusion.—The primary purposes of preparedness for National Defense, concretely expressed, are:
 * 1) To render attack on this Nation unlikely to occur, under any provocation, through the extreme improbability of success by any attacking power, due to our evident strength and readiness in defense; and
 * 2) In event of actual attack, to insure the covering of our coasts and frontiers by First Line troops where essential, until our Second Line forces, the units of which are already authorized, partly officered, and capable of quick mobilization and ready expansion, can be mobilized, expanded and sufficiently trained to warrant their active participation in a successful defense.

Other than the use by States of their National Guard as a police force there is absolutely no need for other military forces than those thus required for our defense.


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 Fifth: The words, I came out from God, I came forth from the Father (John xvi. 27, 28), which cannot signify anything but the filial relation of any man to God, precisely what Jesus Christ has preached, are taken as a proof that “here with new force is expressed the idea of the consubstantiality of the Son with the Father.”

In the second series of proofs from the New Testament there appear first the concluding words of St. Matthew: Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost (Matt. xxviii. 19), which Jesus Christ said, when he appeared to his disciples after the resurrection.

Without saying anything about the meaning and the especial character in general of the whole Gospel after the resurrection, of which mention will be made later, these words serve only as a proof,—as which even the church understands it,—that in accepting Christianity it was necessary to acknowledge the Father, the Son, and the Holy Ghost, as the foundations of the teaching. But from this does not follow by any means that God consists of three persons, and so the demands that the words “the Father, the Son, and the Holy Ghost” be used can by no means have anything in common with the arguments about the existence of God in three persons.

The Theology itself admits that the customary formula of baptism can by no means be regarded as a proof of the Trinity of God, and so, on pp. 177 and 178, it explains why it is necessary to understand God in three persons by this. The explanations are as follows:

“The Saviour had before explained to the apostles more than once that under the appellation of the Father was to be understood God the Father who had sent him into the world (John vi. 38—40; vii. 16, 18, 28; xi. 42, and elsewhere) and who is another that beareth witness of him (John v. 32); under the name of the Son he understood himself, whom the apostles indeed professed as the Son of


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 : 1. Saṅghâti, a double cloak.
 * 2. Uttarâsaṅga, an upper garment.
 * 3. Antarvâsa, an inner garment.
 * 4. Nishidana, a mat for sitting or lying on.
 * 5. (Nivâsana), an under garment.
 * 6. Prati-nivâsana (a second nivâsana).
 * 7. Saṅkakshikâ, a side-covering cloth.
 * 8. Prati-saṅkakshikâ (a second saṅkakshikâ).
 * 9. (Kâya-proñkhana), a towel for wiping the body.
 * 10. (Mukha-proñkhana), a towel for wiping the face.
 * 11. (Kesapratigraha), a piece of cloth used for receiving hair when one shaves.
 * 12. (Kandupratikkhadana), a piece of cloth for covering itches.
 * 13. (Bheshagaparishkarâkivara)*, a cloth kept for defraying the cost of medicine (in case of necessity).

It is expressed in a Gâthâ as follows : —
 * The three garments, the sitting mat (1, 2, 3, 4).
 * A couple of petticoats and capes (5, 6, 7, 8).
 * Towels for the body and face, a shaving-cloth (9, 10, 11).
 * A cloth for itching and a garment for medicament (12, 13).

These thirteen Necessaries are allowed to any priest to possess—this is the established rule, and one should use these according to the Buddha's teaching. These thirteen, therefore, must not be classed with any other properties of luxury, and these items should be catalogued separately, and be marked, and kept clean and safe.

Whatever you obtain of the thirteen you may keep, but do not trouble to possess all of them. All other luxurious dress not mentioned above should be kept distinct from these necessaries, but such things as woollen gear or carpets may be received and used in compliance with the intention of the givers. Some are wont to speak of the three garments and ten necessaries, but this division is not found in the Indian text, the thirteen having been divided into two groups by some translators on their own authority. They specially mention the three garments, and further allow the ten things to be possessed. But what are the ten things ? They could never exactly point them out, and thus allowed some cunning commentators to take advantage of this omission,


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 Between these two windows has been made a new Canopy of Roche Abbey stone to receive the altar-tomb, which, before it was narrowed and removed to its present recess, stood over the remains of the late Walter Stanhope who died in 1821. An engraving of it is given in Hunter's Deanery, Vol. II., p. 237, as being "designed by Mr. Atkinson after the model of the tombs, of the early Tudor reigns." The word "altar-tomb" historically reminds us of the early Christians' persecutions, when the Catacombs of Rome were the only places where they could hold their religious services with comparative safety, and where the stone altar-tombs of those who suffered martyrdom offered the most convenient and fitting altars for the celebration of the Holy Eucharist.

On the Walls of the Chapel are many memorial tablets. They record the memory of Hugh, son of John and Ann Spencer, 1694, 13 years; John, son of John and Ann Spencer, 1682, 1 year; Ann, wife of John Spencer, 1699, 40 years; John Spencer, 1729, 74 years; Benjamin Spencer, 1759; Catharine, daughter of Walter and Mary Radcliffe, 1765; John Radcliffe, Curate of this Chapelry 29 years, 1776.

On the North Wall: "Sacra (sic) sub altari requiescit Johannes Spencer, nuper de Cannon-Hall generosus: qui perspicacia singulari, cultu academico, moribusque notus: egenis munificum, suis benignum, bonis amicum, libenter se prasbuit. Huic liberos quinque, Hugonem, Johannem, Dorotheam, Gulielmum, et Edwardum peperit uxor Anna merito dilecta, (filia Johannis Wilson de Wortley gen.) in eodem tumulo sepulta. Hæc obiit Aprilis 19mo 1699, ætat, 40mo: Ille Aprilis 13, 1729, ætat. 74. Ad piam utriusque parentis memoriam hunc cippum posuit filius solus superstes Gulielmus Spencer, A.D. 1732."

Over the door into the Chapel is a Tablet with an inscription, which, as Hunter says, "betrays a superior hand to that which inscribed the other monuments, being written by the present Lord Stowell:" "Memoriæ sacrum Johannis Spencer, de Cannon-Hall, in agro Eboracensi, armigeri, qui in literis elegantioribus excolendis, in re rustica tum gnaviter tum scienter promovenda, et (quod adhuc magis ei in votis fuit) in omnium suorum animis ingenuo indolis

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 and the character Shih (什), meaning ‘ten,' was interpreted by 'miscellaneous' by these commentators, but this cannot be the meaning attributed by the ancient authority in this case.

The cloth for defraying the cost of medicaments allowed to the priest by the Buddha should consist of silk about 20 feet long, or a full piece of it. (One p'i in the text = about 21 1/2 yards in Japan.) A sickness may befall one on a sudden, and a means of procuring medicine hastily sought is difficult to obtain.

For this reason an extra cloth was ordained to be kept prepared beforehand, and as this is necessary at the time of illness, one should never use it otherwise. In the way leading to religious practice and charity, the chief object is universal salvation. There are three classes of men as regards their ability, and they cannot all be led in one and the same way. The four Refuges, the four Actions , and the thirteen Dhûtâṅgas were ordained for men of superior faculties.


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 God who came from the Father (Matt. xvi. 16; John xvi. 30); finally, under the name of the Holy Ghost he understood another Comforter whom he had promised to send to them in his place from the Father (John xiv. 16; xv. 26).” (p. 177.)

No proof is needed that Christ understood God by the Father, for that is admitted by everybody, but there is no proof, and there can be none, that under the Son he meant himself, and under the Holy Ghost a new person of the Trinity. As a proof that he is the second person they adduce the passage (Matt. xvi. 16), where Peter says to Christ what Christ has always said about all other people, that is, that they are sons of God; and John xvi. 30, where his disciples say to him what he teaches all other men. In proof of the separate existence of the third person there are repeated the same verses (John xiv. 14 and xv. 26), which mean something different.

Under the name of the Comforter Jesus Christ understands the spirit of truth, but cannot understand any third person. The clearest proof of it is that in the gospels there are no proofs; outside of these passages, which prove nothing, it is impossible to find anything else. But the Theology, not at all embarrassed by this, regards its proposition as proved, and says:

“Consequently, since the Saviour did not consider it necessary to add a new explanation of the above mentioned words (Matt. xxviii. 19), he in the present case understood, and the apostles understood with him, nobody else but the three divine persons by the Father, and the Son, and the Holy Ghost.”

In the third series there is one last and chief proof from the New Testament; those are the words of John in his first Epistle, v. 7: For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. The Theology says:

“In this passage there is expressed, even more clearly


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Rh ATH. Yes, his renown is indeed glorious and well befitting a son of Zeus. And, since you and our friend Megillus were both brought up in legal institutions of so noble a kind, you would, I imagine, have no aversion to our occupying ourselves as we go along in discussion on the subject of government and laws. Certainly, as I am told, the road from Cnosus to the cave and temple of Zeus is a long one, and we are sure to find, in this sultry weather, shady resting-places among the high trees along the road in them we can rest ofttimes, as befits our age, beguiling the time with discourse, and thus complete our journey in comfort.

CLIN. True, Stranger; and as one proceeds further one finds in the groves cypress-trees of wonderful height and beauty, and meadows too, where we may rest ourselves and talk.

ATH. You say well.

CLIN. Yes, indeed: and when we set eyes on them we shall say so still more emphatically. So let us be going, and good luck attend us!

ATH. Amen! And tell me now, for what reason did your law ordain the common meals you have, and your gymnastic schools and military equipment?

CLIN. Our Cretan customs, Stranger, are, as I think, such as anyone may grasp easily. As you may notice, Crete, as a whole, is not a level country, like Thessaly: consequently, whereas the Thessalians mostly go on horseback, we Cretans are runners, since this land of ours is rugged and more suitable 5


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Rh for the practice of foot-running. Under these conditions we are obliged to have light armour for running and to avoid heavy equipment; so bows and arrows are adopted as suitable because of their lightness. Thus all these customs of ours are adapted for war, and, in my opinion, this was the object which the lawgiver had in view when he ordained them all. Probably this was his reason also for instituting common meals: he saw how soldiers, all the time they are on campaign, are obliged by force of circumstances to mess in common, for the sake of their own security. And herein, as I think, he condemned the stupidity of the mass of men in failing to perceive that all are involved ceaselessly in a lifelong war against all States. If, then, these practices are necessary in war,—namely, messing in common for safety's sake, and the appointment of relays of officers and privates to act as guards,—they must be carried out equally in time of peace. For (as he would say) "peace," as the term is commonly employed, is nothing more than a name, the truth being that every State is, by a law of nature, engaged perpetually in an informal war with every other State. And if you look at the matter from this point of view you will find it practically true that our Cretan lawgiver ordained all our legal usages, both public and private, with an eye to war, and that he therefore charged us with the task of guarding our laws safely, in the conviction that without victory in war nothing else, whether possession or institution, is of the least value, but all the goods of the vanquished fall into the hands of the victors.

ATH. Your training, Stranger, has certainly, as it 7


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Rh seems to me, given you an excellent understanding of the legal practices of Crete. But tell me this more clearly still: by the definition you have given of the well-constituted State you appear to me to imply that it ought to be organised in such a way as to be victorious in war over all other States. Is that so?

CLIN. Certainly it is; and I think that our friend here shares my opinion.

MEG. No Lacedaemonian, my good sir, could possibly say otherwise.

ATH. If this, then, is the right attitude for a State to adopt towards a State, is the right attitude for village towards village different?

CLIN. By no means.

ATH. It is the same, you say?

CLIN. Yes.

ATH. Well then, is the same attitude right also for one house in the village towards another, and for each man towards every other?

CLIN. It is.

ATH. And must each individual man regard himself as his own enemy? Or what do we say when we come to this point?

CLIN. O Stranger of Athens,—for I should be loth to call you a man of Attica, since methinks you deserve rather to be named after the goddess Athena, seeing that you have made the argument. more clear by taking it back again to its starting-point; whereby you will the more easily discover the justice of our recent statement that, in the mass, all men are both publicly and privately the enemies of all, and individually also each man is his own enemy.

ATH. What is your meaning, my admirable sir?

CLIN. It is just in this war, my friend, that the 9


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Rh victory over self is of all victories the first and best while self-defeat is of all defeats at once the worst and the most shameful. For these phrases signify that a war against self exists within each of us.

ATH. Now let us take the argument back in the reverse direction. Seeing that individually each of us is partly superior to himself and partly inferior, are we to affirm that the same condition of things exists in house and village and State, or are we to deny it?

CLIN. Do you mean the condition of being partly self-superior and partly self-inferior?

ATH. Yes.

CLIN. That, too, is a proper question; for such a condition does most certainly exist, and in States above all. Every State in which the better class is victorious over the populace and the lower classes would rightly be termed "self-superior," and would be praised most justly for a victory of this kind; and conversely, when the reverse is the case.

ATH. Well then, leaving aside the question as to whether the worse element is ever superior to the better (a question which would demand a more lengthy discussion), what you assert, as I now perceive, is this,—that sometimes citizens of one stock. and of one State who are unjust and numerous may combine together and try to enslave by force those who are just but fewer in number, and wherever they prevail such a State would rightly be termed "self-inferior" and bad, but "self-superior" and good wherever they are worsted.

CLIN. This statement is indeed most extraordinary, Stranger; none the less we cannot possibly reject it. 11


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 defects of contemporary school practice. But it was Bacon’s Instauratio Magna that opened his eyes to the possibilities of our knowledge of nature and its place in the educational scheme.” This obligation to his predecessors Comenius was the first to recognize. And he recognized it often and specifically by his willing tributes to the help received by him from Vives, Bacon, Ratke, and others.

“Comenius received his first impulse as a sense-realist,” says Raumner, “from the well-known Spanish pedagogue John Lewis Vives, who had come out against Aristotle and disputation in favor of a Christian mode of philosophizing and the silent contemplation of nature.” “It is better for the pupils to ask, to investigate, than to be forever disputing with one another,” said Vives. “Yet,” adds Comenius, “Vives understood better where the fault was than what was the remedy.” In the preface to the Janua, Comenius quotes Vives among others as opposed to the current methods of language teaching.

The Spanish educator was born a hundred years before Comenius, of poor, but noble parentage. When fifteen years old he was considered the most brilliant pupil in the academy at Valencia. Two years later he was matriculated in the University of Paris, where, as his biographers tell us, he was surrounded by the Dialecticians, whose theology was the most abstruse and whose Latin was the most barbarous. This con-


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HE essentials of National Defense are:

and the complete organization of all three. Their efficient employment demands the existence of suitable plans, complete in all essential detail, and the will and authority to put the plans in force in event of need. There is further demanded trained and competent leadership.

The preparation of plans for the employment of the resources of the Nation in its defense are by law made the duty of the General Staff. Under the National Defense Act of 1920 ample authority is given the President to carry the provisions of the law into effect, and it may be assumed that the work of completing all essential plans has made due progress. While the authority is ample, as stated, there are two obstacles to the accomplishment of all defense plans, viz.:

1. A shortage in trained personnel; and

2. Dependence on annual appropriations, the amounts of which have been entirely insufficient and too problematical. A defense plan worth making and adopting is worth carrying out. Piecemeal or halfway action defeats the success of the best plan.

—The law makes no provisions for plans regarding finance for purposes of National Defense. The reasons for this are apparent. Under our financial and banking system finance is highly centralized and the Secretary of the Treasury instantly senses any change which portends danger. At the first threat against the Nation reserves could be conserved or increased and business duly warned through financial agencies, i. e., by the banks. The proof of readiness lies in the excellent functioning of our banking system throughout the


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Rh

In presenting this book to the public, a few words concerning the author's previous efforts in the same direction may not be inappropriate. In 1868 he published a small English and Chinese Lexicon, containing about eight thousand words,—with an added list embracing the names of the most familiar articles, and the common terms of daily life; to which were appended some fa- miliar conversational phrases. The unexpectedly large circulation of that book was most gratifying, as showing the public need and appreciation of such a work.

A revised edition of that work, enlarged by the addition oof [sic] four thousand words, was published in 1875. The appended lists. were also enlarged, many miscellaneous words and expressions in common use being added. Some forms of letters for commercial correspondence were inserted in that edition, as was also a Chinese chronological table. The sale of that book seemed to indicate that it was more serviceable to Chinese students of English than any thing before published.

With these proofs of the demand for books of this class, and with the gratifying testimony that the previous editions had met a popular want, it seemed best to the author to undertake another work of similar character but on a much larger scale, and more complete.

A superior opportunity for this was afforded him by his appointment in 1875, as a member of the Chinese Educational Commission established at Hartford, Connecticut, in the United States. The author resided there for eight years where he had access to the best aids to the study of the language, and enjoyed the highest facilities for the execution of such a work.

He has accordingly prepared this book which is much fuller than the previous ones.

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Rh late war, and through the perhaps even more severe test of post-war inflation and the rapidly succeeding deflation which was so destructive of values. Through all this the banks carried on successfully—not without strain, but with avoidance of panic. That the new banking system, in operation for only ten years when the storm of war broke over Europe, should have so successfully met war requirements is most gratifying to the Nation, and most complimentary to the framers of the banking laws and to the financiers and bankers (for not all bankers may be called financiers) who carried out the actual operations.

—The second named essential of National Defense is also well centralized, though less highly so than finance. The munitions for defense differing so widely from the peace products of manufacture (though in war the manufacture of vast quantities of peace products is required, unchanged), it becomes necessary to know the equipment, adaptability, and capacity of all important manufacturing plants in order promptly to change production where needed, minimize waste, and insure ample supply and the smooth and uninterrupted flow of defense supplies of every class and kind. This requires a complete and careful inventory to be made of all important industries; the making and filing of plans and specifications for the manufacture of all required munitions other than ordinary commercial articles; the making of suitable provisions to insure the availability when needed of special machinery, tools, jigs, dies, gauges, etc., etc.; and the filing of all plans, inventories, and other essential information for manufacture and supply in a common center for their complete co-ordination, including proper supply of raw materials, power, and fuel (kinds and quantities) needed by all plants in operation; for apportionment of required personnel; assignment of rail, water, or other transportation needed, and when needed; storage, etc.

Under the National Defense Act of 1920 the Assistant Secretary of War is by law charged with all procurement of supplies. Decentralization of the supervision of procurement is effected through the appointment in large centers like New York, Chicago, St. Louis, etc., of responsible civilian heads, the selection of the individual in each case being governed


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Rh The number of words and phrases inserted is much increased, and the list of miscellaneous words much enlarged in this edition; while the classification of the words themselves has been made more minute and accurate. To many of them explanatory definitions or synonyms have been added, an advantage which will be readily appreciated. The forms for commercial correspondence and the chronological table have been revised with much care.

It should be stated that in translating the English, the simple and easily understood form of Chinese, has been employed, in preference to any particular dialect, for obvious reasons.

With these explanations, the author commits the work to the public fondly hoping that it will meet their needs more fully than the previous editions, and that it will do its part in leading both the English people and the Chinese people to a more thorough acquaintance with each other's language and literature.

 * Hartford, Conn. (U. S. A.)
 * November, 24th 1882.
 * K. K. C.

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32 by his ability, experience, and proved fitness to take charge of vast manufacturing and supply problems and operations; and this official, assisted usually by members of an Advisory Board (the members of which will ordinarily be selected and appointed by himself), will, in the event of a major emergency, co-ordinate and distribute the entire production in his district of all supplies of the class with which he is charged, on quantity and destination calls from the central office.

—The third essential of National Defense is divided primarily as follows:

First Line.—Combat and supply units of the Regular Army and the National Guard. These are regularly maintained, are fully equipped and trained, and can be quickly mobilized at any designated points by the issuance of the necessary orders. Before the National Guard can be called into the Federal service the existence of a national emergency must have been duly declared by Congress. On proper declaration of the existence of such an emergency the National Guard is available for duty beyond the limits of its own State, wherever ordered by the President.

Second Line.—The Reserves. These units are more or less completely organized on paper, are wholly or in part officered and have some additional personnel of non-commissioned officers in the more important grades. All of the personnel enrolled can be immediately mobilized, on the declaration by Congress of the existence of a major emergency, at local or other designated centers, for the receiving, clothing, equipping, and training of the existing and all additional personnel required and assigned for the completion of the units to full war strength.

Practically all of the officers of the Reserve Corps have had war experience and training and many are receiving additional training at the summer training camps, at designated posts or headquarters, and through the pursuing of correspondence courses in training in the essential duties of their arm or branch, for their grade. This corps is recruited, as are the National Guard and the Regular Army, by officers appointed from the Reserve Officers’ Training Corps, which is the name given to the aggregate of all the students receiving military instruction at our universities, colleges, and certain designated schools,


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 dition of affairs turned the young Spaniard’s thoughts toward educational reform.” He realized in Paris, as he had not before, the uselessness of the empty disputations which occupied so much time in the schools.

Three years were spent in study at Paris, after which Vives travelled through portions of Spain and France, and, in 1517, he settled with the Valdura family in Bruges and married the daughter of his host. Here he wrote his allegory Christi triumphus, in which he holds up to ridicule the methods of teaching in the University of Paris. A year later he was installed in the University of Louvain as the instructor of the young Cardinal de Croy. While here he wrote a history of philosophy; made the acquaintance of Erasmus; and opened correspondence with Thomas More and other reformers.

In 1519 he visited Paris with Cardinal de Croy; and, in spite of his late criticisms, he was cordially received by the university, his scholarship and ability now being recorded facts. Two years later De Croy died without having made any provision for the support of his tutor. Vives began at once a commentary on St. Augustine; but his health giving way, he returned to Bruges, where, in July, he had a personal interview with Thomas More, Wolsey, and others, who were in favor with Henry VIII of England. He taught at Louvain during the winter semester of 1522–1523, after which, through the influence of the English dignitaries already mentioned, he was called to England.

In what capacity he went to England is hardly known. Some say as the tutor of King Henry’s daughter Mary; others as a lecturer in the University


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 名曰華英字典集成將使商旅經營貿易開 卷瞭然尺素往永通和好而講求西學者者 苟能本是書而擴充之異日宣力中外不難 洞明情僞決畫機宜為朝廷作耳目之寄 行見化干戈為玉帛中外咸消虞詐之萌則 是書之有關時局者豈特經商貿易云已哉

光緒丙戌仲冬　番禺許應鏘拜題　少衢　許印應鏘

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Rh and from men who have taken the necessary prescribed courses of military instruction offered at the Civilian Military Training Camps, of which there is at present one held each summer in each of the nine corps areas into which the whole of the United States is divided. Thus a flow of trained officers is provided to replace losses due to age, the limitation on time imposed by business or other duties, etc.

Additional manpower over that required above is available for expansion of the First and Second Lines of Defense; for industry, agriculture, transportation, and for all other National Defense needs. The organization now being effected of the country's manpower holds a great advantage over the conditions which existed at the outbreak of war in 1917. The Nation then stood like a giant muscle-bound. Its potential powers in men and industry were untrained and unharnessed for defense, were without even a semblance of the necessary organization, and for a time the Nation stood all but helpless in defense. Very hasty and wholly unsatisfactory methods were of necessity resorted to for the selection and training of officers before the organization of our units for defense could even begin. But for the fact that our allies were holding the common enemy on a distant front, this loss in time and advantage would have spelled complete disaster. As it resulted, it spelled loss and waste in lives and property beyond all reckoning. The National Defense Act of 1920 brought a distinct feeling of relief to America in that for the first time in our whole national existence a real plan for the National Defense was made law, providing for the organization in peace time of our manpower and industry against our need in any future emergency. This Act is an excellent law and if and when wholly carried out and in force will be fair insurance in event of another emergency against any recurrence of the lamentable confusion and waste of 1917.

The following are a few of the excellent features of the Plan for Defense as carried in the National Defense Act of 1920:

1. It employs all the essential resources of the Nation for its defense, rather than only a part.

2. It is the cheapest in cost of all the plans ever considered that will adequately secure our defense.


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 of Oxford. Certain it is that he gave two lectures at Oxford, which were attended by the king and queen, and that he received the honorary degree of D.C.L., in 1523. In 1526 appeared his treatise on the care of the poor, which he dedicated to the municipal council of Bruges. It was one of the first scientific treatments of pauperism. He maintained that it was incumbent upon State, and not upon the Church to care for the poor. Buisson says of it, "Its suggestions are as attractive as they are wise; and even to-day they continue in full force."

In 1528 he published his pedagogie classic on the Christian education of women. The mother, says Vives, like Cornelia, should regard her children as her most precious jewels. She should nurse her own children because of possible physical influences on the child. The mother should instruct her girl in all that pertains to the household; and early teach her to read. She should relate to her stories, not empty fables, but such as will instruct and edify her and teach her to love virtue and hate vice. The mother should teach her daughter that riches, power, praise, titles, and beauty are vain and empty things, and that piety, virtue, bravery, meekness, and culture are imperishable virtues. Strong discipline in the home is urged. Lax discipline, says Vives, makes a man bad, but it makes a woman a criminal. Dolls should be banished from the nursery because they encourage vanity and love of dress. Boys and girls should not be instructed together, not even during the earliest years of childhood. But women require to be educated as well as men. This work, which presented in stronger terms than hitherto the claims of the education of women,


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34 3. It permits our maintaining a small Regular Army of only 150,000 men in time of peace, while still insuring efficiency of the National Defense. The Regular Army garrisons the over-seas possessions, guards the coast where necessary, and furnishes the overhead for all training of the National Guard and the Organized Reserves.

4. It insures to the Nation the ability to promptly mobilize finance, industry and manpower—the three essential elements of defense.

5. It utilizes the National Guard as a part of the first line of defense, thus making full use of all pre-existent military organization and training.

6. The Organized Reserves, provided as one component of the Army of the United States, serves as an immense reservoir in which, in the event of war, our manpower can be quickly organized and trained for its various tasks as a second line of defense. This is a very great advantage over our position in 1917.

7. The Officers’ Reserve Corps, composed as it is of citizen-soldiers, forms an essential link between the civil and the purely military which will go far toward removing distrust, promoting understanding, imparting confidence, and assuring wide dissemination of the ideals of America and of the needs of National Defense among the youth of the country and all uninformed elements of our population.


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 was dedicated to Catherine of Aragon. It was widely republished and had large influence.

For five years Vives had been a distinguished figure at the court of Henry VIII, but with the king’s application for divorce, in 1528, came a rupture of these pleasant relations. In a letter to a friend he says: “You must have heard of the troubles between the king and the queen, as it is now talked of everywhere. I have taken the side of the queen, whose cause has seemed to me just, and have defended her by word and pen. This offended his Majesty to such degree that I was imprisoned for six weeks, and only released upon condition that I would never appear in the palace again. I then concluded it safest to return home [to Bruges]; and, indeed, the queen advised me to in a secret letter. Shortly after Cardinal Campeggio was sent to Britain to judge the cause. The king was very solicitous that the queen appoint counsel to defend her side before Campeggio and Wolsey. She, therefore, called me to her aid; but I told her plainly that any defence before such a court was useless, and that it would be much better to be condemned unheard, than with the appearance of defence. The king sought only to save appearances with his people, that the queen might not appear to have been unjustly treated; but he had little regard for the rest. At this the queen was incensed that I did not obey her call instead of following my own good judgment, which is worth more to me than all the princes of the world together. So it has come about that the king regards me as his adversary, and the queen regards me as disobedient and opinionated; and both of them have withdrawn my pension.”


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 His closing years were passed at Bruges with his wife’s family, at Breda with the Duchess of Nassau, a Spanish lady who had formerly been his pupil; and at Paris, where he gave some courses of lectures. He had struggled against a weak constitution all his life, and after his return from England other diseases developed. He died on May 6, 1540, in his forty-eighth year, and was buried in the Church of St. Donat at Bruges.

His most considerable contribution to the philosophy of education appeared after his return from England. It was entitled De disciplinis; was published in three parts, in 1531; and was dedicated to the King of Portugal. As Dr. Lange remarks, this work alone entitles Vives to large consideration as an educational reformer.

Vives justifies, in the introduction, the position he assumes in regard to Aristotle; while he regards the Greek as a great philosopher, he declares that the world has gained in experience since Aristotle wrote, and he sees no reason why his teachings should not be set aside if found to be incorrect. He has no doubt but that later generations will find theories better adapted to their ends than those he himself advocates, but he greets as a friend the one who shall point out his errors.

In the first part he treats of the decline of the sciences. The causes of this decline he considers twofold: (1) Moral; and here he notes an unwillingness to search for truth for truth’s sake. Pride is the root of this evil. A student in the University of Paris had remarked to him, “Sooner than not distinguish myself by founding some new doctrine, I would defend one of


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Rh

 * A, 亞, 阿, 一
 * A, the letter a. The broad and open sound of this letter is expressed by 亞 or 阿
 * A, considered as the article of unity, is in Chinese expressed by 一, between which and the noun, a character is frequently inserted, by which the Chinese reckon the thing referred to, and therefore it is called a numeral; as,
 * a man 一個人
 * a bottle 一個蹲
 * a horse 一匹馬
 * a dog 一隻狗
 * a chair 一張椅
 * a table 一張檯
 * a pen 一枝筆
 * a shirt 一件汗衫
 * a fan 一把扇
 * a broom 一柄掃把
 * a house 一間屋
 * a room 一間房
 * a needle 一眼針
 * a boat 一隻艇
 * a knife 一張刀
 * a book 一部書
 * a sedan chair 一乘轎
 * a cash 一文錢
 * a fish 一尾魚
 * a teacher 一位先生
 * a piece of cloth 一疋布
 * a sbeet of paper 一張紙
 * a pane of glass 一塊玻璃
 * a lump of beef 一方牛肉
 * a pair of shoes 一對鞋
 * a pair of blankets 一合洋氈
 * a pair of trousers 一條褲
 * a suit of clothes 一套衣服
 * a set of books 一套書
 * a number of people 一堆人，一羣人
 * a shoal of fish 一魚
 * a flock of birds 一羣雀
 * a flock of sheep 一羣綿羊
 * a swarm of bees 一羣蜜蜂
 * a slab of stone 一塊石

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 whose falsity I was convinced.” This moral weakness he thought altogether inconsistent with the advancement of the sciences. (2) Historical and material, including as causes the migration of nations by which existing orders of civilization have been annihilated; the obscurity of ancient manuscripts, requiring more time to decipher their meaning than it would take to discover from nature their meaning; the ever increasing use of commentaries in the study of originals, in which the diverse opinions of the commentators lead farther from the original sense; the practice of scholastic disputation which is taught the pupils before they know what they are disputing about; and the practice of regarding teaching as a trade rather than a profession, thus causing many bright minds to select other vocations, and to bring to the work incompetent and coarse minds.

The second part treats of the decline of grammar, and the third part of the art of teaching, in which he gives some most sane directions. Schools should be located in the most healthy part of the community. They should not be too near commercial centres; at the same time, they should not be too distant from the centre of population. As to teachers, they should have good academic training; they should be skilled in the art of imparting knowledge; and their morals should be such as would furnish examples to their pupils. Covetousness and ambition, above all things, should be unknown to them. Teachers who have ambition and reputation in their minds are thereby unfitted for the work of teaching. On this account, the state should fix the salaries, and the compensation should be the wage of honest men. There should be


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 a school in every community. Before pupils should be assigned tasks, teachers should ascertain their mental capacities and characteristics. They should also be privately tested four times a year; and when children are found who possess no taste for study they should be dismissed from the school. Corporal punishment should seldom be applied, and never to such a degree as to humiliate the pupils. Children should be given plenty of play time; and hearty, romping games are especially recommended. In the matter of method, Vives heartily commends the inductive,—from particulars to generals, and he urges such a grouping of studies that each new subject studied may naturally grow out of the preceding lesson. While he strongly advises the study of the natural sciences, he is less enthusiastic here than Bacon, fearing, as he admits, that a contemplation of nature may prove dangerous to those not deeply grounded in faith.

But Vives was essentially a realist in his doctrines of education, and when his views are compared with those of Comenius, community of ideas is at once apparent. Both would begin education in the home and make the mother the first teacher. Both realized the need of better organization and classification of the schools. Both urged reforms in the matter of language teaching. Both considered education a matter of state concern, and urged pedagogical training for teachers. Both presented the claims of science and urged the coördination and correlation of the different subjects of study. Both emphasized the value of play and the need of physical training. Both advocated education for all classes of both sexes, and both exaggerated the need and importance of the religious training of the child.


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 BRITISH EMBASSY,

WASHINGTON, D. C.

March 9th 1941,

Dear Mr. President,

I enclose herein a copy of a message for you from the Prime Minister which I have just received by telegram.

Believe me,

Dear Mr. President,

Very sincerely yours,

Halifax

The Honourable

Franklin D, Roosevelt,

President of the United States of America,

Washington, D.C.


text: Why Defend the Nation?/National Defense—Its Essentials


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HE pacifist would have the world believe that peace, like a ripe apple hanging low, can be plucked by any passerby who desires delectable fruit. But one of analytical mind who will exercise it mildly will soon convince himself otherwise.

Peace, like character, is the effect gained by right living. Peace is national character, sought always by nations who hold right above wrong, and is never lightly relinquished even when the Hun is knocking down the door. And then, as soon as the intruder is evicted, properly chastised, and the fray terminated, there is the desire, due to this national character, to immediately clean house, tidy up the ruins of war, and resume with the least possible delay those conditions of life which are commended by the Creator and loved by all right-thinking men and women.

Peace and war are opposites; when one enters, the other departs. Both are direct effects of adopted lines of conduct, productive of definite and sure but opposite results. Honorable dealings; adherence to high ideals of freedom, liberty, justice, and truth; Christianity, and respect for the rights of others will produce and maintain peace, just as aggrandizement, unfairness in commerce, lack of principle, greed, untruth, falsity, and disrespect for the progress and teachings of a Christian civilization will as surely produce the effect called war.

In peace as in war, the essential factor, basically unchanged since the beginning of time, is man. The emotion, the sentiment, the spirit of man is what determines the character of every nation, and the same qualities determine progress toward peace or war.

Civilization, employing a thin veneer, dresses man so that his savage and bestial instincts are indiscernible; but touch a sore spot—cut through the veneer—and like an enraged lion the primitive being emerges, lashed to a fury. Man’s


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 “Though there were many before Bacon, and especially artists and craftsmen,” says Raumer,” who lived in communion with nature, and who, in manifold ways, transfigured and idealized her, and unveiled her glory; and, though their sense for nature was so highly cultivated that they attained to a practical understanding of her ways, yet this understanding was at best merely instinctive: for it led them to no scientific deductions and yielded them no thoughtful and legitimate dominion over her.”

The founder of modern realism was born in London on the 22d of January in the year 1561. When sixteen years of age he entered Trinity College, Cambridge, where he studied under Dr. John Whitgift, a noted professor of theology, and afterward archbishop of Canterbury. He studied diligently the writings of Aristotle, but was convinced of their inadequacy. Writing of this period he says: “Amid men of sharp and strong wits, and abundance of leisure, and small variety of reading, their wits being shut up in the cells of a few authors, chiefly Aristotle, their dictator, as their persons are shut up in the cells of monasteries and colleges; and who knowing little history, either of nature or time, did out of no great quantity of matter, and infinite agitation of wit, spin cobwebs of learning, admirable for the fineness of the thread and work, but of no substance or profit.”

The checkered career of Bacon is extraneous to his writings and may be passed over in silence. As noted in the first chapter, the educational institutions of the sixteenth century concerned themselves wholly with


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Rh innate passions remain unchanged. They are roused by the same causes that have always roused them, and they are soothed by the same anodynes.

Man always was, is now, and probably ever will be largely the creature of his environment. With his body clothed and his stomach filled, given a soft bed and lulled by sweet music, man is a docile brute. Plunge him into adversity, and immediately discontent, dissatisfaction, resentment, anger, even viciousness, rise in him, in degree dependent on his training and education; but even these are not long proof in average man against those innate forces with which Nature has endowed him. Many a Christian martyr has died on the cross; but for every one who has so died there have been dozens, scores, hundreds—aye, thousands—in the jeering, unbelieving throngs who were guilty of sharing in the atrocity. Martyrs and murderers, all were men in the image of the Creator, and each was actuated and governed by his own strongest instincts. In the few, brute instincts had yielded to the hope of Christianity; but in the many the course of action was dictated solely by primitive instincts. It does not make a pretty picture, but it is not a pretty subject, and no picture is good which does not portray the truth.

Of all the factors useful in bringing primitive man to curb or control his instincts, the most compelling are Christianity and fear. And fear, too, of physical violence legally visited upon his person. Just as brutality is a primitive instinct in man, so is fear. One is a counter for the other. Fear is therefore the resort of law in controlling its criminal classes, in whom sentiment has little hold.

Various forms and degrees of physical punishment for crime are of necessity employed, from short restraint of personal liberty to imprisonment for the entire period of natural life, and up to the maximum penalty that can be imposed, that of forfeiture of life itself. This last punishment is never adjudged except for the willful taking of human life or of that which is esteemed even more precious.

In civilization man rises to great heights, and as surely sinks to bottomless depths. Every community has its schools and churches, marks of civilization and of the good instincts


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 the acquisition and display of Latin eloquence. Grammar was studied with infinite labor and sorrow for years that students might acquire correct forms of speech; logic that they might express themselves with precision; and a minimum of history was taught that ancient records might furnish ornate illustrations in speaking and writing.

Erasmus and Melanchthon had disputed this ideal of culture, but it remained for Bacon to demolish this idol of mediævalism. “Forsooth,” he says,“we suffer the penalty of our first parents’ sin, and yet follow in their footsteps. They desired to be like God, and we, their posterity, would be so in a higher degree. For we create worlds, direct and control nature, and, in short, square all things by the measure of our own folly, not by the plummet of divine wisdom, nor as we find them in reality. I know not whether, for this result we are forced to do violence to nature or to our own intelligence the most; but it nevertheless remains true, that we stamp the seal of our own image upon the creatures and works of God, instead of carefully searching for, and acknowledging, the seal of the Creator manifest in them. Therefore have we lost, the second time, and that deservedly, our empire over the creatures, yea, when after and notwithstanding the fall, there was left to us some title to dominion over the unwilling creatures, so that they could be subjected and controlled, even this we have lost, in great part through our pride, in that we have desired to be like God, and to follow the dictates of our own reason alone. Now then, if there be any humility in the presence of the Creator, if there be any reverence for and exaltation of his handiwork, if there be any


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38 in man; and all but a few have their jails, their criminal courts, their houses of correction, and their segregated undesirable classes—segregated because these persons shun the haunts of real men, even as they themselves are shunned. In darkness do they live and find their solace. As the churches and schools and other evidence of right instincts are positive signs of the good that is in man, cheering our minds and our hearts and filling us with hope for the future, so the jails, courts, etc., are evidence of the world’s recognition of the inherence of the primitive instincts and passions and the uncertainty of their yielding to any “gentling” process yet known to Christian teaching.

Man’s primitive instincts being what they are, there will always be good men and bad men wherever men are congregated in numbers, as surely as there have always been both classes since the days of Cain and Abel.

Education and training serve to accentuate both the good and the evil in men—the good becoming better and the evil often degeneracy. Some of the greatest scoundrels the world has ever known have been lettered men and women. This fact negatives any hope that education alone can suffice to remove crime, much as it unquestionably lessens it. Sentiment and fear are far more potent agents, and teachings of Christianity often effect what all else combined cannot accomplish. Surgery is of increasing application in the cure of crime; but it is feared that the only surgery effective with the majority of hardened criminals would be little short of decapitation.

If the percentage of our population that is criminal is not alarming, what would it become were we to add the percentage figures covering the really undesirable citizens? Take these in the sense of persons filled with unfairness, dishonesty, untruthfulness, lying and deceitfulness—terms applicable to many rather than to a few. And these persons—these men and women, all have voice in the affairs of the Nation, even as you and I. In all nations they are the factors of unrest, provocative of disturbance, friction and lawlessness, if not legally guilty of crime.

The pacifist blindly demands a condition which can only result through difficult, sustained, and highly intelligent effort.


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 charity toward men, any desires to relieve the woes and sufferings of humanity, any love for the light of truth, and hatred toward the darkness of error, I would beseech men again and again, to dismiss altogether, or at least for a moment to put away their absurd and intractable theories, which give to assumptions the dignity of hypotheses, dispense with experiment, and turn them away from the works of God. Let them with a teachable spirit approach the great volume of creation, patiently decipher its secret characters, and converse with its lofty truths; so shall they leave behind the delusive echoes of prejudice, and dwell within the perpetual outgoings of divine wisdom. This is that speech and language whose lines have gone out into all the earth, and no confusion of tongues has ever befallen it. This language we should all strive to understand, first condescending, like little children, to master its alphabet.”

Instead of training children to interrogate nature for themselves, and to interpret the answers to these interrogations, instead of going straight to nature herself, the schools are forever teaching what others have thought and written on the subject. This procedure, according to Bacon, not only displays lack of pedagogic sense, but gives evidence of ignorance and self-conceit, and inflicts the greatest injury on philosophy and learning. Such methods of instruction, moreover, tend to stifle and interrupt all inquiry. We must, says Bacon, “come as new-born children, with open and fresh minds, to the observation of nature. For it is no less true in this human kingdom of knowledge than in God’s kingdom of heaven, that no man shall enter into it except as he becomes first as a little child.”


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 Bacon’s notion, as summarized by Raumer, was that “man must put himself again in direct, close, and personal contact with nature, and no longer trust to the confused, uncertain, and arbitrary accounts and descriptions of her historians and would-be interpreters. From a clear and correct observation and perception of objects, their qualities, powers, etc., the investigator must proceed, step by step, till he arrives at laws, and to that degree of insight that will enable him to interpret the laws and to analyze the processes of nature. To this end Bacon proffers to us his new method—the method of induction. With the aid of this method we attain to an insight into the connection and natural relation of the laws of matter, and thus, according to him, we are enabled through this knowledge to make nature subservient to our will.”

This was, according to Comenius, the true key to the human intellect. But he laments that Bacon should have given us the key and failed to unlock the door to the treasure-house. But Bacon did more than formulate the laws of scientific induction for pedagogic purposes: he made possible the enrichment of the courses of study by the addition of a wide range of school studies. His thrusts at the Latin and Greek, as the sole exponents of culture, were telling in their effect and made possible the recognition of the vernacular themes in Comenius’ day. “The wisdom of the Greeks,” he says, “was rhetorical; it expended itself upon words, and it had little to do with the search after truth.” Speaking again of classical culture, he says: “These older generations fell short of many of our present knowledges; they know but a small part


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 of the world, and but a brief period of history. We, on the contrary, are acquainted with a far greater extent of the world, besides having discovered a new hemisphere, and we look back and survey long periods of history.”

Bacon recognized great individual differences in the mental capacities of children, and he urged that these differences and special tastes be taken into account by the teachers. He says: “The natural bent of the individual minds should be so far encouraged that a student who shall learn all that is required of him may be allowed time in which to pursuc a favorite study. And, furthermore, it is worth while to consider, and I think this point has not hitherto received the attention which its importance demands, that there are two distinct modes of training the mind to a free and appropriate use of its faculties. The one begins with the casiest, and so proceeds to the more difficult; the other, at the outset, presses the pupil with the more difficult tasks, and, after he has mastered these, turns him to pleasanter and easier ones: for it is one method to practise swimming with bladders, and another to practise dancing with heavy shoes. It is beyond all estimate how a judicious blending of these two methods will profit both the mental and the bodily powers. And so to select and assign topics of instruction as to adapt them to the individual capabilities of the pupils,—this, too, requires a special experience and judgment. A close observation and an accurate knowledge of the different natures of the pupils are due from teachers to the parents of these pupils, that they may choose an occupation in life for their sons accordingly. And note further, that not only


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Rh Unwilling to pay the price, he nevertheless demands the highest quality of goods. This is pure effrontery. In business, he would be shown the door, and in politics he should be conducted to a well marked exit from the national stage.

The pacifist starts wrong, and stubbornly or ignorantly stays wrong. We prefer to believe the latter. If he justified the definition given of him by Webster it would be one thing; but he states his wishes and desires as a postulate, and therein he is wrong. No more can the Nation secure the effect called peace without righteousness in the people than we can stay the floods of the lower Mississippi when all of its great tributaries pour into it the cumulative floods of those vast regions to the north which stretch from the Alleghenies to the Rockies. To effect this we must stay the rainfall or the melting of the winter snows, or find means to turn the tributary waters aside, to flow elsewhere. And to insure peace we must find means to better control the passions and inherent nature of man and to soften their manifestations. We have the means to accomplish this, in education and Christianity; but these are not being sufficiently or always intelligently employed. As stated above, education, sentiment, Christianity, and fear play the leading roles in shaping the lives of men and the destinies of nations. Education provides the essential “know how” to success; sentiment and religion inspire men and cause selection and elimination of methods and acts; fear controls abuse. Education is the motor; sentiment and Christianity the selective gear lever; and fear is the brake. With such equipment we should welcome the signal “full speed ahead!”

Experience teaches that even minor desirable changes in long established customs demand heroic effort to bring those changes about. The twelve-hour working day in the steel industries is a recent example of the tenacity of established practice, as its final relinquishment was a marked proof of the power dormant in public opinion. Gain its favorable expression, and the world is yours—but be sure you champion a worthy cause.

The English are noted for declining the most innocent proposals simply because “it isn’t done;” and that reason, more often than otherwise, is the best that could possibly be given, for it denotes a respect for precedent which is the direct result of deep-seated regard for established law and institutions.


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 without victorious return. He is beloved of all. Indeed, the Earth desires him for her Lord."

Then the king summoned Vas̄hishtha, Vāmadeva, and other of the Brāhmans, and charged them to make ready for Rāma's installation. Orders were given for the purveyance of gold and silver and gems and ritual vessels, grains and honey and clarified butter, cloth as yet unworn, weapons, cars, elephants, a bull with gilded horns, a tiger-skin, a sceptre and umbrella, and heaped-up rice and curds and milk for the feeding of hundreds and thousands. Flags were hoisted, the roads were watered, garlands hung on every door; knights were notified to be present in their mail, and dancers and singers to hold themselves in readiness. Then Dasharatha sent for Rāma, that long-armed hero, like the moon in beauty, and gladdening the eyes of all men. Rāma passed through the assembly, like a moon in the clear starry autumn sky, and bending low worshipped his father's feet. Dasharatha lifted him and set him on a seat prepared for him, golden and begemmed, where he seemed like an image or reflection of his father on the throne. Then the aged king spoke to Rāma of what had been decided, and announced that he should be installed as heir- apparent. And he added wise counsel in these words:

"Though thou art virtuous by nature, I would advise thee out of love and for thy good: Practise yet greater gentleness and restraint of sense; avoid all lust and anger; maintain thy arsenal and treasury; personally and by means of others make thyself well acquainted with the affairs of state; administer justice freely to all, that the people may rejoice. Gird thee, my son, and under take thy task."

Then friends of Kaushalyā, Rāma's mother, told her all that had been done, and received gold and kine and gems

32


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 does every one make more rapid progress in those studies to which his nature inclines him, but, again, that a natural disinclination, in whatever direction, may be overcome by the help of special studies. For instance, if a boy has a light, inattentive, inconstant spirit, so that he is easily diverted, and his attention cannot be readily fixed, he will find advantage in the mathematics, in which a demonstration must be commenced anew whenever the thought wanders even for a moment.”

These citations will suggest parallels in the aims of the two great reformers. Both sought to introduce the student to nature at first hand. Both aimed to reorganize the sciences into one great of coördinated knowledge. Both emphasized the value of the inductive method in the development of subjects of study. Bacon said: “A good method will solve all problems. A cripple on the right path will beat a racer on the wrong path.” Said Comenius: “The secret of education lies in method.” Again: “There is no difficulty in learning Latin: what we want is a good method.”

Although but little more than twenty years the senior of Comenius, Ratke’s mental development was less tardy, so that when the Moravian was a young collegian at Herborn, Ratke was enjoying the full flush of popularity as an educational reformer. Born at Wilster in Holstein (Germany), in 1571, he trained in the gymnasium at Hamburg, and later studied philosophy at Rostock. Later he travelled in England and Holland; studied Hebrew and Arabic, and formulated


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40 The peace-at-all-costs advocate is invariably of narrow mind. We prefer that simple statement of truth to any vilification of his motives. Besides being more dignified, it will be more certain to get home. In former days many a man, fond of over-imbibing and adamant to the accusation that he was wicked, was brought up standing when some close friend brutally told him that he was a fool; that no really good business man would willfully suffer himself to be incapacitated during business hours. So long as he thought people looked upon him as more or less of a devil he took a fiendish glee in his inebriety and his ability to shock sensitive natures; but with even that doubtful regard shattered, and himself classed merely as lacking in brains, there remained to his vanity no solace in drunkenness.

If peace-at-all-costs were ever a ruling motive for a nation, it would be a plain invitation to diplomacy the world over to take advantage. Like a sign of “Help yourself” it would upset competitive effort and would ruin business and commerce instanter, for all would rush to share in the spoils just as miners rush to newly discovered gold diggings of reputed richness. It has been well said that “no man is so innocently employed as the man who is busy at legitimately making money.” For he is constantly faced with problems the solution of which develops and improves his brain and his will-power, and he is meanwhile assisting in providing employment for others who are in need of work. And employment—honest, lucrative toil—is the absolute essential to contentment among the masses of the people. Through it a man provides for himself and for those dependent upon him, develops independence and personal pride, and learns to regard the rights and opinions of others.

The following extracts from a speech delivered by the Rev. John W. Day, pastor of the Church of the Messiah, St. Louis, commend themselves to all Americans who have the good of the Nation at heart:

“Militarism is exercise of war for its own sake or for unworthy ends; pacifism is the exercise of peace in disregard of its worth.”

“Two strong tendencies exist which are likely to be misunderstood; one is the revulsion against war, and the other is the wish to forget the four years of the Great War. That revulsion is natural; it arises from the memory of terrible things and the wish not to go through them again, and it is shared by people who fought as well as by the people who did not. No one hates war more than those who


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 the plan of education which made him famous as a reformer. He attached great value to his plan and expressed great unwillingness to divulge it without adequate remuneration. He made known his contemplated reforms at a diet of the German Empire, held at Frankfort on the 12th of May, 1612. They were threefold: (1) To teach Latin, Greek, or Hebrew, or any other language, to young or old in a very short time; (2) to establish schools in which the arts and sciences should be taught and extended; (3) to introduce a uniform speech throughout the empire, and, at the same time, uniform government and religion. He proposed to follow the order and course of nature, and teach first the mother-tongue, after this Hebrew and Greek, as being the tongues of the original text of the Bible, and, lastly, Latin.

Through the influence of the princes (and more especially by the encouragement of the Duchess Dorothea of Weimar), the plans of Ratke were submitted to a commission selected from the faculties of the universities at Jena and Giessen,—Professors Grawer, Brendel, Walther, and Wolf representing Jena and Professors Helwig and Jung, Giessen. The report was favorable to Ratke. Professor Helwig, who was one of the best linguists of his day, was the spokesman for Giessen, and he accepted Ratke’s views with great enthusiasm. “By diligent reflection and long practice,” he says, “Ratke has discovered a valuable method which good arts and languages can be taught and studied more easily, quickly, and correctly than has been usual in the schools. Ratke’s method is more practicable in the arts than in the sciences, since arts and sciences are by their nature consistent


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 with themselves, while the languages, on the contrary, by long use have acquired many inaccuracies.”

Professor Helwig commends especially the methodology in Ratke’s plan, and urges that we must consider not only the knowledge to be imparted, but as well the method of imparting knowledge. He says: “Nature does much, it is true, but when art assists her, her work is much more certain and complete. Therefore it is necessary that there should be an especial art to which any one who desires to teach can adhere, so that he shall not teach by mere opinion and guess, nor by native instinct alone, but by the rules of his art; just as he who would speak correctly by the rules of grammar, and he who wonld sing correctly by the rules of music. This art of teaching, like the art of logic, applies to all languages, arts, and sciences. It discusses among other things how to distinguish among minds and gifts, so that the quicker may not be delayed, and that, on the contrary, those who are by nature not so quick may not remain behind; how and in what order to arrange the exercises; how to assist the understanding; how to strengthen the memory; how to sharpen the intellect without violence and after the true course of nature. This art of teaching, no less than other arts, has its fixed laws and rules, founded not only upon the nature and understanding of man, but upon the peculiarities of languages, arts, and sciences; and it admits of no ways of teaching which are not deduced from sure grounds and founded upon proof.” The Jena professors were no less favorable with regard to this new art of teaching.

The influence of this report on the fame of Ratke


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 it is an Ordinance of, its original is Divine, the reason of it good, the nature of it sacred; and it ought to be preserved in its Purity, not debauched by the corrupt Inclinations of Men, and made a Tool to a vitious ungoverned Appetite.

is the Case when any Excursions are made out of the ordinary Road of those two obligatory Articles, which I mentioned at first, (viz.) Decency and Modesty.

rush into Matrimony as a Horse rushes into the Battle, intimates a Fury, not a rational sober Christian Proceeding; in a word, it detects the Person of the Crime I have mentioned so often, (viz.) a raging inflamed Appetite, let it lie ever so deep, covered with whatsoever Pretences, guilded over however smooth and shining, let the outside be as specious as you will, the Poison is lodg'd within, the Venom of it works in a secret manner, till it breaks out in Scandal and Crime.

it in which Sex you will, the Offence is the same; nor do I always yield that it is worse in the Woman than in the Man; the Crime is the same, and the Obligation to Decency is equal; we may load the Woman the harder, because we pretend Modesty is ever peculiar, at least ought to be so, but I do not grant it at all. Men indeed make the boldest Sallies, and the Men have brought themselves to a kind of allowing themselves in Crime by the Authority of Custom; but I deny that in the Original it ought to be so.

A Man ought no more to swear and be drunk, quarrel and commit murther in his Rage than a Woman; and the Offence is as great when he does it. Custom only has given Crime


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 was far-reaching. The following year (1614) he was invited to Augsburg to reform the schools of that city. This invitation was the outgrowth of a study of his plan by David Hoschel, the principal of St. Anne’s School, and two other teachers appointed by the city to accompany him to Frankfort and aid him in the investigation. They reported that Ratke had so far explained his method to them that they were satisfied and pleased with it; and the invitation to Ratke promptly followed. Beyond a few monographs by the Augsburg disciples, based on his method, and inspired doubtless by his sojourn there, we are altogether without evidence of the success or failure of the reforms at Augsburg.

Early in 1616, Prince Ludwig of Anhalt-Gotha yielded to the persuasions of his sister, the Duchess Dorothea of Weimar, and invited Ratke to Gotha to organize the schools there in accordance with his views. He engaged to organize and supervise the schools and to instruct and train the teachers, but he bound the prince to exact from each teacher a promise not to divulge his method to any one.

A printing-office was established at Gotha to supply the books required by the new order. Fonts of type in six languages were imported from Holland, and four compositors and two pressmen were brought from Rostock and Jena. The people of Gotha were required by the prince to send their children to the schools organized by Ratke. Two hundred and thirty-one boys and two hundred and two girls were enrolled.

The school was graded into six classes. The mother-tongue was taught in the lowest classes; Latin was begun in the fourth, and Greek in the sixth. He


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Rh know most about it. The wish to forget the past is shared also by all alike. What is dangerous in those tendencies is that thinking shall be confused and dreams cherished which not only cannot be realized, but will mislead, delude, and defeat efforts to establish peace. The revulsion against war will have no good effect unless it is something clearer than mere revulsion.”

“Now is the time to state things as they are. War can never be abolished by objecting to it, by requesting the abolition, or by resolutions of any body or associates of bodies whatever. We might as well pass resolutions to abolish fire and flood and call on nations to join in doing away with them. War, like fire and floods, is not a cause, but an effect. Its likelihood can only be lessened when its causes are lessened. Adequate preparation against those causes is not itself a cause, but a prevention; not a provocation, but a restraint.”

“The causes of war are far back in the dispositions and desires of human nature. It must be restrained there if your services and sacrifices are never again to be required.”

“So, also, peace is not a cause, but an effect. It exists where it is produced. It does not exist in quiescence; it will not be produced merely by being declared.***It is the effect of righteousness and can never continue where righteousness is disregarded or violated.”

So it is clear that we can only have peace if we earn it by righteous living; and even then we may be denied it because of our interests being bound up with those of other nations, less righteous, who may decide on war. Any belief that the conditions of peace, as against those called war, are a free choice regardless of all else and based merely on the wishes of the majority at any moment, is unwarranted and mistaken.

Peace is a treasure, a sparkling jewel which comes to us only as a deserved reward. Take heed, then, what political issues we espouse, what economic courses we pursue, and that our Christian purposes be clear and well defined. Our faith being well founded; our dealings with the world and with each other highly honorable; our devotion to duty a sacred ideal; generous to the poor and needy; opposed to greed and selfishness, and filled with a love for truth and justice, our consciences will be clear and we shall be worthy of that peace we so desire. But should the enemy come upon us in the darkness of night, let us


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Author:Molly A. Sauer

Works

 * A Failure to Communicate? How Public Messaging Has Strained the COVID-19 Response in the United States (2021) with Shaun Truelove, Amelia K. Gerste, and Rupali J. Limaye

title: Author:Molly A. Sauer


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Author:Amelia K. Gerste

Works

 * A Failure to Communicate? How Public Messaging Has Strained the COVID-19 Response in the United States (2021) with Molly A. Sauer, Shaun Truelove, and Rupali J. Limaye

title: Author:Amelia K. Gerste


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42 know that our doors are securely bolted, that there is strength in our good right arm, that our brains are neither muddled nor weak, and that the will to maintain the right and to secure to posterity the full heritage which has been given through the blood shed by our sires is clear, determined, and purposeful, to the end that this Nation shall forever endure.

Emerson said that “the true test of its civilization is the kind of a man a country turns out.” What the efficiency and righteousness of our breed has established let the breed maintain!


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 required that the teacher in the lowest class should be a man of kind manners, and that he need know no language but the German. This scandalized the whole German nation. A schoolmaster ignorant of Latin! Critics appeared from the first with the most cogent reasons for distrusting the “new methods.” But Ratke had the confidence of the prince, and all went merrily for a time. The instruction was simplified; and, besides the mother-tongue, arithmetic, singing, and religion were taught.

But he encountered numerous obstacles at Gotha: the teachers of the town, it would appear, did not fully share his views; the town adhered to the Reformed Church and Ratke was a Lutheran,—a fact which caused no end of trouble; and the prince was not altogether satisfied with the fulfilment of Ratke’s promises of reform. The pastor of the Reformed Church of Gotha preferred formal charges of heterodoxy against him, and maintained, besides, that Ratke made too little provision for the study of music and the catechism; that too much time was given to recreation; that the discipline was altogether too mild; and that the children were permitted to pass from one study to another too rapidly. Singular charges, these! And the more singular when one recalls the long hours and the harsh discipline of the seventeenth century.

The opposition was strong, and at the end of eighteen months the Gotha experiment was brought to an abrupt close. Ratke was not only dismissed, but was imprisoned on the charge that he “had claimed and promised more than he knew that he could bring to pass.” After spending the best of a year in prison,


text: Index:Neville Butler to Franklin D. Roosevelt - NARA - 194983


text:
Author:Rupali J. Limaye

Works

 * A Failure to Communicate? How Public Messaging Has Strained the COVID-19 Response in the United States (2021) with Molly A. Sauer, Shaun Truelove, and Amelia K. Gerste

title: Author:Rupali J. Limaye


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 he signed a declaration in which he assented to the charges. Then the prince released him. He went to Magdeburg, where he was well received by the school authorities; but the ecclesiastical dignitaries of the city were soon at war with him, and he moved on to Rudolstadt, where he was cordially received by the Princess Anna Sophia, wife of Prince Gunther of Swarzburg-Rudolstadt.

Subsequently Oxenstiern, the chancellor of Sweden, sought his services in the reformation of the Swedish schools; but instead of the requested interview, he sent the chancellor a thick quarto. “I accomplished this wearisome labor,” says Oxenstiern; “and after I had read the whole book through, I found that he had not ill displayed the faults of the schools, but his remedies did not seem to me adequate.” Ratke died shortly afterward at the age of sixty-four years.

Ratke’s contribution to education was chiefly in the matter of methodology. His leading principles were: (1) In everything we should follow the order of nature. There is a certain natural sequence along which the human intelligence moves in the acquisition of knowledge. This sequence must be studied, and instruction must be based on a knowledge of it. (2) One thing at a time. Each subject of study should be orderly developed and thoroughly dealt with before proceeding to the next. (3) There should be frequent repetition. It is astonishing what may be accomplished by the frequent repetition of one thing. (4) Everything first in the mother-tongue. The first thinking should always be in the vernacular. Whatever the vocation, the pupil should learn to express himself in the mother tongue. After the mother-tongue has been


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 BRITISH EMBASSY,

January 21st, 1941

Dear Mr. President,

I enclose a message from the Prime Minister for you which reached me by telegram yesterday evening.

Believe me,

Dear Mr. President,

Yours very sincerely,

Nevile Butler

The Honourable

Franklin D. Roosevelt,

President of the United States of America,

Washington, D.C.


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text: Why Defend the Nation?/Peace and Pacifism


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 mastered, the other languages may be studied. (5) Everything without compulsion. Children cannot be whipped into learning or wishing to learn; by compulsion and blows they are so disgusted with their studies that study becomes hateful to them. Moreover, it is contrary to nature to flog children for not. remembering what has been taught them. If they had been properly taught they would have remembered, and blows would have been unnecessary. Children should be taught to love and reverence—not to fear their teachers. (6) Nothing should be learned by rote. Learning by heart weakens the understanding. If a subject has been well developed, and has been impressed upon the mind by frequent repetition, the memory of it will follow without any pains. Frequent hours of recreation are advised; in fact, no two lessons should come immediately together. (7) A definite method (and a uniform method) for all studies. In the languages, arts, and sciences, there must be a conformity in the methods of teaching, text-books used, and precepts given. The German grammar, for instance, must agree with the Hebrew and the Greek as far as the idioms of the language will permit. (8) The thing itself should first be studied, and then whatever explains it. Study first the literature of a language and then its grammar. A basis of material must first be laid in the mind before rules can be applied. He admits that many of the grammars furnish examples with the rules; but these examples “come together from all sorts of authors, like mixed fodder in a manger.” (9) Everything must be learned by experience and examination. Nothing is to be taken on authority. It will be recalled that Ratke


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 à more odious Title, where the Woman is the guilty Person, because it is not expected from her so much. But is there any Law that shows us, the Man has more indecent Liberties allowed him than the Woman? Not at all; the Obligation is the same, and the Offence the same.

indecent Matrimony is mutual, and the Crime is mutual, the Scandal affects both; the Woman is as guilty as the Man, and the Man as the Woman. Suppose, for example, a Man having buried his Wife, goes the next Week, or next Month, or next Day (for 'tis much alike) to court another Woman. This is not unlawful, that's true, but 'tis highly indecent; and where lies the Crime? In the Man, says Custom, because he is the Aggressor: But I deny that there is the least Difference in that Part, for the Woman knows it, and she knows 'tis scandalous; Why then does she come into it? The Crime is hers as much as his. Nay, if a Breach of Modesty is greater in the Woman than in the Man, as some pretend, then he is the greatest Offender here too, for the Indecency on her Side is utterly inexcusable.

a Question or two returns upon us here: What is the Indecency that you should bring it into the Rank of Matrimonial Whoredom, or that the Woman should be charged with it? The Indecency is a want of respect to the Memory of the Dead, and pray what is the Woman concerned in that? Perhaps she did not so much as know her, or had ever seen her in her Life; what then is the Memory of her to her that comes after?

next Question is this, Breach of Decency is an invasion of Custom only, and this


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 visited England after the completion of his studies at Rostock; and it is altogether likely that while there he became a convert to induction and the philosophy of Bacon.

In most particulars Ratke and Comenius were in harmony. Both urged that the study of things should precede or be united with the study of words; that knowledge should be communicated through appeals to the senses; that all linguistic study should begin with the mother-tongue; that methods of teaching should be in accordance with the laws of nature; and that progress in studies should be based not on compulsion, but on the interest aroused in the pupils.

Comenius derived many of his philosophie concepts from the Dominican reformer, Thomas Campanella, whose writings influenced him powerfully, at least during his student years at Herborn and Heidelberg. The writings of Campanella convinced him of the unwisdom of the study of nature from the works of Aristotle. Books, Campanella had declared, are but dead copies of life, and are full of error and deception. We must ourselves explore nature and write down our own thoughts, the living mirror which shows the reflection of God’s countenance. These protests against scholasticism found a responsive chord in the thoughts of the young Comenius.

In the preface to the Prodromus Comenius is unreserved in his expression of obligations to his predecessors. “Who, indeed, should have the first place,” he says, “but John Valentine Andreæ, a man of nimble


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 and clear brain.” The court preacher of Stuttgart had strongly impressed Comenius by his deep love for Christian ideals and his warm enthusiasm for their realization in practical life, as well as by his humorous polemics against the dead scholasticism of his day. Comenius incorporates in his Great didactic a brief by Andreæ on “the use of the art of teaching,” in which he maintains (1) that parents up to this time have been uncertain how much to expect from their children; (2) that schoolmasters, the greater number of whom have been ignorant of their art, have exhausted their energies and worn themselves out in their efforts to fulfil their duty; (3) that students should master the sciences without difficulty, tedium, or blows, as if in sport and in merriment; (4) that schools should become places of amusement, houses of delight and attraction, and the work so adjusted that students of whatever capacity might attain a high standard of development; (5) that states should exist for the development of the young; (6) that schools should be so efficient that the Church may never lack learned doctors, and the learned doctors lack suitable hearers; and (7) that the schools may be so reformed that they may give a more exact and universal culture of the intellect, and that Christian youths may be more fervently stirred up to vigor of mind and love of heavenly things. “Let none, therefore,” says Andreæ, “withdraw his thoughts, desires, strength, and resources from such a sacred undertaking. It is inglorious to despair of progress and wrong to despise the counsel of others.”

The obligation of Comenius to William Bateus, the Irish Jesuit, was not great, although he makes free


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 acknowledgment of the same in the Janua. Indeed, the plan of the Janua was well formulated before he knew of the existence of the Jesuit father’s book. He made known the plan of his Janua to some friends, who told him that Bateus had already published a similar work. He was not content until he had procured a copy of the book. “The idea,” says Comenius, “was better than the execution. Nevertheless, as he was the prime inventor, I thankfully acknowledge it, nor will I upbraid him for those errors he has committed.” This willing recognition of his obligation to a wide range of educational writers is proof of the declaration he often made, “I care not whether I act the part of teacher or learner.”


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Talk:Address from Jackson County citizens regarding the Mormons - July 20 1833

Source
The source indicates that this is taken from "The Western Monitor" of August 2, 1833 but this entry only reproduces part of that. -- Beardo (talk) 21:28, 11 October 2023 (UTC)


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 them away labouring under a vague sense of obligation.

The sight of an old friend at that period was almost dangerous to him. His feelings would quite overcome him. He could not speak. You feared that he would burst.

He was generally quite laid up on Christmas-day itself, owing to having drunk so many sentimental toasts on Christmas-eve. I never saw such a man as Skittles for proposing and drinking sentimental toasts. He would drink to "dear old Christmas-time," and to "dear old England;" and then he would drink to his mother, and all his other relations, and to "lovely woman," and "old chums," or he would propose "Friendship," in the abstract, "may it never grow cool in the heart of a true-born Briton," and "Love—may it ever look out at us from the eyes of our sweethearts and wives," or even "The Sun—that is ever shining behind the clouds, dear boys,—where we can't see it, and where it is not of much use to us." He was so full of sentiment, was Skittles!

But his favourite toast, and the one over which he would become more eloquently lugubrious than over any other, was always "absent friends." He appeared to be singularly rich in "absent friends." And it must be said for him that he never forgot them. Whenever and wherever liquor was to his hand, Skittles's "absent friends" were sure of a drink, and his present friends, unless they displayed great tact and firmness, of a speech calculated to give them all the blues for a week.

Folks did say at one time that Skittles's eyes usually turned in the direction of the county jail when he pledged this toast; but on its being ascertained that Skittles's kindly remembrance was not intended to be exclusive, but embraced everybody else's absent friends as well as his own, the uncharitable suggestion was withdrawn.


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 COCOA AND CHOCOLATE.

URING the last twenty-five years the consumption of cocoa in various forms has increased to an extraordinary extent not only in this country. but in the United Kingdom and Germany — countries in which the greatest progress is being made in the science of nutrition, and in the inventions which have done so much to cheapen the cost and improve the quality of articles of food. "This increase in consumption is due to several causes, among the most prominent of which are (1) a reduction in the retail price, bringing it within the means of the poorer classes: (2) a more general recognition of the value of cocoa as an article of food, and (3) improvements in methods of preparation, by which it is adapted to the wants of the different classes of consumers.

There is no doubt that, if it had not been for the monopoly of the production which Spain long possessed, and which kept the price, on its introduction into England, at a point where only the rich could afford to buy it, cocoa would have come into as general use there as it did in Spain, and would, perhaps, have been received with more favor than tea or coffee, which were introduced about the same time.

It appears that, in the time of Charles II., the price of the best chocolate (very crude undoubtedly, as compared with the present manufactures) was 6s. 8d. a pound, which, if we take into account the greater purchasing power of money at that time, would be equal to at least $5.00 a pound at this time for a very coarse article.

Humboldt estimated the consumption of cocoa in Europe, in 1806, as 23,000,000 pounds per annum, of which from 6,000,000 to 9,000,000 were supposed to be consumed in Spain. The estimated consumption in Europe at the present time is over 170,000,000 pounds.