Arithmetic, and some of the more simple branches of the mathematics should be acquired between the twelfth and fourteenth years of his life.

Between his fourteenth and eighteenth years, he should be instructed in grammar, oratory, criticisms, the higher branches of mathematics, philosophy, chemistry, logic, metaphysics, chronology, history, government, the principles of agriculture and manufactures, and every thing else that is necessary to qualify him for public usefulness or private happiness.

A course of lectures to be given upon the evidences, doctrines and precepts of the Christian religion. The last part of this course might be made to include the whole circle of moral duties.

Rush's views on "the branches of literature most essential for a young lady in this country" are outlined in the following paragraphs:

A knowledge of the English language. She should not only read, but speak and spell it correctly. And to enable her to do this, she should be taught the English grammar, and be frequently examined in applying its rules in common conversation.

Pleasure and interest conspire to make the writing of a fair and legible hand, a necessary branch of a lady's education. For this purpose she should be taught not only to shape every letter properly, but to pay the strictest regard to points and capitals.

Some knowledge of figures in book-keeping is absolutely necessary to qualify a young lady for the duties which await her in this country.

An acquaintance with geography and some instruction in chronology will enable a young lady to read history, biography and travels, with advantage; and thereby qualify her not only for a general intercourse with the world, but to be an agreeable companion for a sensible man. To these branches of knowledge, may be added, in some instances, a general acquaintance with the first principles of astronomy, natural philosophy and chemistry, particularly with such parts of them as are calculated to prevent superstition, by explaining the causes, or obviating the effects of natural evil, and such as are capable of being applied to domestic and culinary purposes.

Vocal music should never be neglected in the education of a young lady in this country.

Dancing is by no means an improper branch of education for an American lady. It promotes health, and renders the figure and motions of the body easy and agreeable.

The attention of our young ladies should be directed as soon as they are prepared for it, to the reading of history, travels, poetry and moral essays. It will be necessary to connect all these branches of education with regular instruction in the Christian religion.

Sower's English Almanac for 1758, contains an article entitled "Some useful Remarks on the Education of the Youth in the Country Parts of this and the neighboring Provinces." It is scarcely to be doubted that it was written by the second Christopher Sower, who like his father was an Elder among the Dunkers. The extracts from this article made below will show that plans were even at that early day forming in the minds of the most progressive individuals

among a class of citizens considered backward in the work of education, looking towards the establishment of a general system of schools for the whole people. It is notable that the neighborhood schools then existing constituted the basis of these plans, as long afterwards they constituted the basis of the laws providing for free schools. The following are Sower's views in regard to establishing schools and methods of managing them:

1. As therefore right Education of Children is of so great Importance, as it not only concerns the Happiness of the Individual, but the Welfare and Prosperity of Society, it would be well if the most able and sensible Men of the Country, as they happen to live near and convenient to one another, should make the Education of the Youth in their Neighborhood, an object of their Particular Attention. I would not presume to direct, but as a Friend, and one who sincerely wishes the Happiness and Prosperity of Mankind, I venture to advise, in order to promote the good Education of Youth, that a Fund be raised for supporting a School, to which it is hoped that those who have not, as well as those that have Children will cheerfully contribute without Regard to the immediate Advantage they are to reap from such an Institution, but from Principle of Duty, a Love to God and our Country; that a Man of Virtue and Integrity as well as good Abilities be, by a proper Salary, engaged to undertake the Charge, and that certain Persons the best qualified in the neighborhood be chosen to take upon them the Care and Oversight of the School, and that those Children, whose Parents cannot pay, be admitted gratis.

And for the particular Government of the School, the following Rules are submitted to their candid perusal.

1. That in teaching English, particular care be taken to make the Children spell true, by exercising them frequently in that necessary Branch of Learning.

2. .That Endeavours be used to make them read with proper Emphasis, and punctuality; to which Purpose it will be necessary, besides the Bible, to make Use of Historical and Religious Authors, of which the School ought to be furnished with proper Sets.

3. That such Part of Grammar as is Applicable to the English Tongue, be taught those Boys who are fit for it in Order to make them write properly, and that they be as little as possible perplexed with such Distinctions, as have no Foundation in the nature of our Language.

4. That the Master, as often as convenient, make a Practice of dictating to such of his Scholars, who write tolerably, some Sentences out of an Author, which they are to write after him, and which the Master ought carefully to correct, making the proper Gramatick, and Orthographick Remarks to the Scholar; then let the Scholar carefully transcribe it on the opposite Page. This method has many Advantages, it perfects their Spelling, teaches them to copy true, and if carefully done, will improve their Writing and render them fit for Business.

5. That in Writing, Care be taken to promote a strong free round Hand, which will be of most common Use, and from which all other Hands may easily be formed.

6. That in Arithmetick, it be recommended to the Master, to teach in the

first Place the most plain and practicable Rules, leaving those that are artificial, and not generally necessary, to Boys of the brightest Genius or greatest Leisure.

7. That no Latin be attempted to be taught, unless a School should be erected solely for that Purpose: the teaching that Language in an English School infallibly consuming more of the Master's time than can be spared from his proper Business, and the few Latin Scholars must also be very indifferently attended.

8. That some Method be thought of for limiting the number of Scholars, that the master be not overprest in some Seasons in the Year; and that the Poor be properly considered.

9. That the Master or Overseers provide such Rules, or Orders, as may be thought necessary, to be put in some publick Place in the School, and that the Master be enjoined to require strict Obedience thereto, and not to look over any voluntary Misdemeanour in Point of Behaviour.

CHAPTER XII.

RACE EDUCATION.

EARLY EFFORTS TO EDUCATE THE INDIANS. SCHOOLS FOR NEGROES.

YEARS

EARS before the first permanent settlement was made by Europeans upon the soil of Pennsylvania, Jesuit missionaries were most zealously engaged in an effort to Christianize and instruct the Indians, in Canada, in the region of the great lakes and down the valley of the Mississippi. They founded towns, built churches, established schools, and endeavored to introduce among their converts the arts and comforts of civilization. At a later period, enlarging their field of operation, although little trace of what they did is .left to tell the story, there is scarcely any doubt that their selfSacrificing efforts were extended to Indians living within the boundaries of this State.

While the Jesuit Fathers were laboring in the North and West, John Eliot was devoting his life to the same cause in New England. For more than fifty years, he traveled up and down among the Indians of his section of the country, preaching to them, trying to organize them into settled communities, and striving hard to have them drop their savage ways and live like civilized men. At his home in Roxbury, he found time to prepare an Indian Primer and an Indian Grammar, and to translate into the Indian tongue the Bible, a Psalter, and a Catechism. The founders of Harvard University made an earnest effort to induce Indians to attend that institution. A number entered as students, but only a single one grad uated. About the middle of the eighteenth century, through the influence of Jonathan Edwards and his friends, a Boarding School for Indians was established at Stockbridge, Massachusetts. In addition to the elementary branches of an English education, the boys were taught farming and the mechanic arts, and the girls all kinds of women's work. But the experiment was a failure. These examples doubtless had their influence in other parts of the country.

The Swedes on the Delaware always maintained friendly relations with the neighboring Indians. This was not only in accordance

with their own peaceful inclination, but by virtue of the instructions received from the Government of Sweden. The "wild people" of the American forests were to be "gradually instructed in the truths and worship of the Christian religion, and in other ways brought to civilization." One of the principal objects the Swedes had in view in sending out a colony was, "That the Christian religion would by that means be planted among the heathen." Rev. John Campanius, "Government Chaplain" in the time of Governor Printz, did much missionary work among the Indians. In a communication written at the time he claims that "many of these barbarians were converted to the Christian faith." He studied the Indian languages, compiled a vocabulary of the Delaware tongue, and translated Luther's Shorter Catechism for the benefit of his converts.

The brightest flower in the chaplet with which history has wreathed the brow of William Penn is his treatment of the Indians. His treaty with the red men under the big Elm tree at Shackamaxon, will go down to after ages as one of the finest examples the world has furnished of the practical recognition of the great princi-. ple of human equality and brotherhood. The Friends came to Pennsylvania wholly without arms. They employed no soldiers, built no forts, provided no ships of war. They meant to deal justly and kindly with their Indian neighbors, devoutly believing that justice and kindness would disarm even the most savage nations, and that both races could live together in peace. For many years, through much tribulation and against much complaint, they pursued this peaceful policy, never losing faith in it when fairly tried, and never abandoning it as a ruling principle until, outnumbered and outvoted, the Government of the Province passed into the hands of those who were determined to maintain it and protect themselves by force. No one will deny that Penn and his followers were in a general way the friends of the Indians; they took no land from them without paying for it, always gave them good advice, and frequently tendered them protection in times of distress, and defended them against the attacks of their enemies. What they did more directly to instruct and civilize them must now be told.

George Fox preached to the Indians when in America, and seems to have had a deep concern for their spiritual welfare. His example was followed by John Taylor, Robert Widders and others. Penn paid them frequent visits and held religious counsel with them. During his residence in Pennsylvania, he made treaties of friendship