this country must arrange itself on a new basis. Of the sixty million of the horse-power of steam used on all the earth, the United States consumes a third, or an equivalent to the labor of two hundred and fifty millions of men. This it is that makes us one third richer than England and twice as rich as France. With these riches we buy our technical skill. We do not produce it as European nations do; we buy it and are likely to continue to buy it for another generation. Between morn and eve on a Minnesota farm, a machine will bind and cut twentyfour acres of wheat twentyfold quicker than the farmer could do it without mechanical aid. The labor thus freed flees to the city only to find itself again cornered by the monster machinery. The sweat shop, the sewing machine, the steam factory, all stand ready to devour unintelligent labor. From this it is evident that training in mathematical accuracy, automatic habits, and exactness of detail is not the most helpful education for an American, since in all these points machinery can excel him. The message of machinery is very clear. It says: "Look out how you import European methods and practices; look out how you spend labor on the exact, the imitative, and the mechanical. Unless you recognize the beautiful in what you do, unless you incorporate the art element into your work, I, with my thousand hands to your one, will destroy both you and it."

Professor Jackman of the Normal School in Chicago has originated a system of "nature study" which brings the child into swift and sympathetic response to the world in which he lives. Professor Tomlins, the famous musician and orchestral conductor, is giving a musical training to the children of the public schools that is fulfilling the prophecy of Wagner, when he says: "The future of music is that it shall come down in harmony and love and helpfulness to those who toil in the fields, to the worker, that there shall be fragrance in the life of him who only digs."

The technical outline of the art instruction in the Chicago public schools, with its refreshing contrast to the old Kensington and Walter Smith system, is thus indicated for the first five grades:

1. Story telling with the scissors, with charcoal, or with pencil; much of this work is done in connection with the reading lesson.

2. Nature study; drawing of whole plants, of branches and sprays, showing principles of growth and movement.

3. Form study, expressed by both paper cutting and drawing, based on the geometric type solids.

4. Block building and imagination; the children build with their blocks, weave a story about them, and then draw the same.

5. Figure sketching; children posing for one another.

6. Group work; pictoral drawing in light and shade from the geometric solids.

7. Still life; books, fans, and vases are combined into groups as well as studied separately.

8. Illustration of literature; it may be a poem or song or history or science lesson; this may be done with pen and ink or with pencil.

So far as possible the same subjects are being continually

studied under fresh conditions. The technical elements have been united to the spontaneous; imaginative and artistic composition is practised and sought for in every exercise. The ugly is simply not recognized; even in the most elementary exercise the pleasing is made an important point to be observed. The impressional methods are followed as promotive of more individuality on the part of the children and as capable of developing more poetic feeling. Froebel defined the world of art as the "visible revelation and expression of the invisible spirit of man." Here we have the clew to the spiritualization of education. The invisible spirit expresses itself in a visible revelation. Education is seen to be this expression-an affair of conduct, of character, rather than of mere knowledge. "Get the quality of life right," said Phillips Brooks, "and an eternity of living in the light of God will take care of the quantity."

The convictions regarding the new education have crystallized into the following expression from Miss Locke: 1. Synthesis is more than analysis; present first the synthetic side. 2. Thought is before the form; work for the thought first.

3. Imagination includes memory; place it first.

4. The mass is more important than its details; locate size and position first.

5. Surface includes outline; practise the rendering of surface side by side with outline.

6. Direction is more than line; seek for the general direction first. 7. It is feeling that vitalizes; feeling is more than result; preserve feeling first, last, and always.

8. Expression by the free hand must precede all use of instruments. 9. Characterization, not technical accuracy, must be the basis of criticism.

10. Work to give the child confidence in himself, to put him in possession of his own natural powers.

This beautiful condensation fitly presents the spirit of the advance movement.

No reference to the present work in Chicago could be adequate that did not fitly present the determining contribution of the philosophic thought of Col. Francis W. Parker. To his championship of the natural sciences and history as important factors in the work of the primary grades, their introduction into the primary schools is due; to his study regarding true self-government is due the application of the principles of Delsarte, in the reaction of pantomimic expression on the mind, to the applied curriculum of moral training. Colonel Parker is the great psychologist among educators. His intellectual breadth, his profound philosophic study, and his remarkable power of

translating ideal views into practical application, are potent factors in the present development of pedagogic thought. The phases of it shown in Chicago are as important in any comprehensive view of the forces of the age as is the study of social conditions and of scientific progress.

"The child is a soul seeking manifestation," says Miss Locke; "the child is an imaginative being hovering in regions of poetic rhythm; the child is a reservoir of feeling and instinct." Education is the province of the poet and the painter, of the saint and the seer. Beauty and love are its handmaids; sight and service are its aims. The measure of right and truth and beauty is the measure of that true education whose results are known in the spiritualization of human life.

THE UTOPIA OF SIR THOMAS MORE.

BY B. O. FLOWER.

PART I.

Long before Professor Drummond had elucidated the great evolutionary truth that the ascent of man was marked by the triumph of altruistic over egoistic sentiment,* Sir Thomas More's keen insight and intellectual penetration enabled him to see that the highway upon which humanity must pass to secure progress, felicity and true civilization must be other than the savage struggle for self alone which had controlled man in the past, when the animal overmastered the spiritual in governmental as well as individual life. The central idea of "Utopia" is the triumph of altruism over egoism. That Sir Thomas More had to conform, in a way, to the dominant ideas of his age in order to be taken with any degree of seriousness-as, for example, when he makes the accomplishment of universal prosperity and happiness flow from the absolutism of King Utopus-is not surprising, as we shall presently see.

Though the philosopher lived in an essentially savage age, in which the brutal theory that might made right was accepted almost as a truism, and which was permeated by selfishness, intolerance and heartless disregard for the weak and unfortunate, he caught luminous glimpses of felicity to be attained through the abolition of class privileges and the establishment of just conditions. In conceiving that human happiness and national prosperity could best be promoted by the application of the Golden Rule, Sir Thomas More was as wise as he was sympathetic, as scientific as he was humane, and was in perfect accord with the best thought and latest discoveries and deductions of enlightened science. This great scientific truth was grasped by More through his rare prophetic or intuitional power, in a selfish, brutal and unscientific age. The central idea emphasized in "Utopia" contains the redemptive potentiality for human society, however crude or wide of the mark the work may be in some of the details of government. When we bear in mind the condi

"The Ascent of Man," by Henry Drummond, F. R. S.

tions of the civilization of Europe in the fifteenth and sixteenth centuries, and also remember the limitations under which the English philosopher necessarily labored in order to make his work appeal to his young sovereign, we shall appreciate how far in advance of his age was this great prophet of a higher civilization, and shall also understand why at times he halted and in a degree conformed to the monarchical ideas and the intellectual limitations as well as the tyranny of conventionalism which marked his time Yet, notwithstanding these limitations, "Utopia" was in spirit so true to the best impulses of man, so in general alignment with the then undreamed-of evolutionary processes of life and society, that it has not only proved an inspiration to social reformers and humanitarians from his century to the present time, but to-day there are thousands where heretofore there were tens who advocate the central ideas he advanced as the true solution of the problem of human society; and, as I have pointed out, they are borne out by the theory of evolution, which was at first supposed to be directly opposed to the altruistic conception.

On the threshold of our examination it will also be interesting to note the fact that for generations and perhaps centuries before Sir Thomas More wrote "Utopia" there had existed in the Western World a government which had abolished poverty. This unique civilization flourished in what is known to-day as Peru, and although less complex, and in many respects less advanced than the most enlightened European nations of the age of More, it was incomparably in advance of the nations which surrounded the Land of the Incas, as Peru was commonly termed. The concern which this Western civilization exhibited for the welfare of its children and the many noble characteristics of its government, gave it a prestige, power and glory, despite its crudities and objectionable features, which was not approached by any sister nation, and in various respects it surpassed the Christian nations of Europe of that age. It is true that this civilization went down before the merciless sword of the Spaniard, precisely as Christian Rome went down before the barbarians of the North, or as Poland succumbed to the savage fury of Russia. But the facts which have come to us from Spanish historians are a revelation in that they show in a marked manner what was actually accomplished by a simple people in an age when the dream of enlightened coöperation was not yet born, and when the idea of the divine right of rulers still held the human mind in thrall.