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shouldn't ; (you are so aggravating, Caudle — you'd spoil the temper of an angel) they shall go to school — mark that; and if they get their deaths of cold, it's not my fault; I didn't lend the umbrella.

16. “Here,” says Caudle, in his manuscript, “I fell asleep and dreamed that the sky was turned into green calico, with whalebone ribs : that, in fact, the whole world revolved under a tremendous umbrella!”



1. This expression contains the key-note of all true educational principles. The habit of observation is, above all else, the educator, and the man or woman who accustoms himself or herself to observe closely will make sure work in the matter of acquiring information, whether the habit be accompanied by much or little of scholastic culture. All that we know of physical science we owe, of course, to observation alone.

2. In many ways the study of things is of even more value than the study of books. Indeed, the very books we use, if they be of any account at all, are more or less the immediate fruit of intelligent observation. All that we know has been learned originally by this very process. We observe a fact, and learn that it is a fact. From it and others we draw conclusions. And this is the genesis of all our knowing.

3. We get from books only the results of other people's observations; and while these are of great worth without doubt, we can not do a more foolish thing than to rest satisfied with them, and neglect the countless opportunities we have of questioning the things about us for information at first hand. As well might we refuse to look at Niagara because we have already seen pictures and read descriptions of the cataract, or to inhale the perfume of the rose because we have heard of its odor and seen the flower. 4. Training of precisely this sort — the cultivation of

the habit of looking at and looking into the things with which we daily come in contact is one of the great educational needs of our time, as it has been of all other times. The only wonder is that professional educators in the past have been so slow to recognize the want and to supply it.

5. We observe facts, and we question them of their cause and meaning instinctively,- we do it in early childhood. Ordinarily this tendency in children is pretty effectually checked in our schools by the matter and methods of instruction, - and that, too, by those who ought rather to encourage its development, and to give it such direction as to insure abundant fruit.

6. But it is not merely the habit of observing that we need to cultivate. We must learn to observe intelligently — to look at things with our wits about us, and to learn their causes and consequences as well as the facts themselves. Any body may see the bud, the blossom and the fruit all in their regular order, but if he sees no more than these, his observing is of little worth.

7. He must see in the bud the beginning of a blossom, in the blossom the promise, in the fruit the fulfillment, before his looking will have taught him even so small a thing as why the bud and the blossom are. We can hardly fail to be observers, to some extent, so long as we have eyes and ears; but we may, if we will, make ourselves educated observers, which is quite another thing

8. We may learn to make a teacher out of every thing around us, and thus draw instruction from a hundred sources that were otherwise sealed books to us; and indeed we must do something of this sort if we would be really and truly educated.

1. Of all the myriad moods of mind

That through the soul come thronging,
Which one was e'er so dear, so kind,

So beautiful, as longing?
The thing we long for, that we are,

For one transcendent moment,
Before the present, poor and bare,

Can make its sneering comment.
2. Still, through our paltry stir and strife,

Grows down our wished ideal ;
And longing molds in clay what life

Carves in the marble real ;
To let the new life in we know

Desire must ope the portal ;
Perhaps the longing to be so

Helps make the soul immortal.
3. Longing is God's fresh heavenward will,

With our poor earthward striving ;
We quench it that we may be still

Content with merely living ;
But, would we learn the heart's full scope,

Which we are hourly wronging,
Our lives must climb from hope to hope,

And realize our longing.
4. Ah! let us hope that to our praise

Good God not only reckons
The moments when we tread His ways,

But when the spirit beckons;

That some slight good is also wrought

Beyond self-satisfaction,
When we are simply good in thought,
Howe'er we fail in action.



1. The young man walks in the midst of temptation to appetite, the improper indulgence of which is in danger of proving his ruin. Health, longevity and virtue depend on his resisting these temptations. The providence of God is no more responsible, because a man by improper indulgence becomes subject to disease, than for the picking of his pockets. For a young man to injure his health, is to waste his patrimony and destroy his capacity for virtuous deeds.

2. Should man love God, he would have more strength for the exercise of it with a sound body. Not only the amount, but the quality, of man's labor depends on his health. Not only lying lips, but a dyspeptic stomach, is an abomination to the Lord. The productions of the poet, the man of science, or the orator, must be affected by his health. The man who neglects to control his appetites, is to himself what a state of barbarism is to society - the brutish part predominates. He is to himself what Nicholas is to Hungary.

3. Men buy pains, and the purveyor and the marketman bring home disease. Our pious ancestors used to bury the suicide where four roads met; yet every gentleman or lady who lays the foundation of disease with turtle soup or lobster salad, as really commits suicide as if he used the rope or the pistol; and were the old law revived, how many who are now honored with a restingplace at Auburn would be found on the cross-roads! Is it nothing amazing that a man, invited to a repast worthy of the gods, should stop to feed on garbage; or, when called to partake of the Circean cup, should stop to

, guzzle with swine?

4. If young men imagine that the gratification of appetite is the great source of enjoyment, they will find this in the highest degree with industry and temperance. The epicure, who sees it in a dinner which costs five dollars, will find less enjoyment of appetite than the laborer who dines on a shilling. If the devotee of appetite desires its highest gratification, he must not send for buffalo tongues, but climb a mountain or swing an ax.

5. Without health there is no delicacy that can provoke an appetite. Whoever destroys his health, turns the most delicious viands into ipecac and aloes. The man that is physically wicked does not live out half his days, and he is not half alive while he does live. However gracious God may be with the heart, He never pardons the stomach.

6. Let a young man pursue a course of temperance, sobriety and industry, and he may retain his vigor till three-score years and ten, with his cup of enjoyment full, and depart painlessly: as the candle burns out in its socket, he will expire. But look at the opposite. When a man suffers his appetite to control him, he turns his dwelling into a lazar-house, whether he lives in a hovel, clothed in rags, or in the splendid mansion and gorgeous clothing of the upper ten.

7. Let every young man look on this picture and on that, and tell which he will choose. Society despises the wretch who debases himself, and treats him as the wild horses do their intractable members — get him inside of a ring, and kick him to death.


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