the various faculties of his being, physical, intellectual, and moral. Every operation which has not this tendency he discarded, and considered as worse than useless. His views, however, of the mental constitution of man were obscure and undefined; he considered that the faculties of human nature are to be contemplated as the germ, which only requires to be developed, like the seed in the bosom of the earth, or the bud in the spring of the year, in order to arrive at its destined maturity and perfection. Of the nature of this germ, as already said, his views were obscure and undefined, although evidently evincing that his ardent mind, in its search after truth, had advanced to an approximation of the real nature of the subject.

It belongs to a more enlightened philosophy than that with which he was acquainted, to define the nature of this germ, and to shew what the mental faculties of man really are, as well as their relation to objects in the outer world, and to moral and spiritual objects of the inner world. For man, by virtue of his mental and physical constitution, is a subject of two worlds, the natural and the spiritual; and, unless he be regarded as a subject of both worlds, education can only exert its influence in a one-sided and partial manner, and will necessarily fail in bringing man to the destined maturity and perfection of his being. As the subject of two worlds, man is consequently the subject of two kinds of influences, spiritual from within, and natural from without; and the fostering care of education must always take into consideration the operation and nature of these two kinds of influences, in order to proceed in a successful manner in the training of youth. Pestalozzi well knew man's relation to objects and influences in the outer world; hence his useful ideas in respect to the necessity of instructing the youthful mind by the objects of nature and of art: but he did not know the relation which man sustains to objects and influences in the inner world; and his view of the mental faculties, called the will and the understanding, was indistinct and obscure; and their mutual relation to each other could not be explained by the philosophy of the German schools, nor clearly ascertained by the unwearied exertions of his own ever-active mind. Yet a knowledge of the relation of these faculties, which, like the heart and lungs in the body, or like the two hemispheres of the brain, pervade the whole mental system of man, to objects and influences of the inner world, as well as a distinct view of their mutual relation to each other, form the ground work of all efficacious operation in educating and instructing the human mind. With regard to this germ, about which Pestalozzi and his disciples have spoken and

written so much, the enlightened philosophy of Swedenborg instructs us, that all the mental faculties of man, like the physical organs of his body, are connate, but that in the commencement of his existence, they lie undeveloped and inactive, comparatively, as the members of the body, although, as to their organization, they are perfectly formed, yet require constant exercise and use to bring them to their destined growth and maturity. Thus the eye, although perfectly formed, requires to be constantly exercised on the surrounding objects and phenomena, to bring it to the enjoyment of healthy, vigorous, and active vision. This may be called the development and education of the eye, which is wonderfully effected by its being the organ of light, and thus most wisely formed and adapted to receive luminous rays of every modification, and in this manner to become sensible of the form, magnitude, nature, and influence of surrounding objects. In like manner, the eye of the mind, or the understanding, is perfectly organized at the birth, but requires the influence of intellectual light to awaken it, to exercise it, and to bring it to the enjoyment of that use, which it is mercifully intended to fulfil—the perception and rational intuition of all intellectual, moral, and spiritual objects, their mutual relation to each other, and, above all, their bearing and influence upon the life of man. As the eye of an infant is developed and strengthened by placing before it a variety of bright and pleasing objects, enkindling sensations of delight in the child whilst looking at the objects in question, so the eye of the mind, or the intellectual powers, are developed and strengthened by intellectually exercising them on those objects and their qualities, which are contemplated by the child with sensations of pleasure. It is a fixed law in the constitution, both mental and physical, of man, that every faculty of the mind, as well as every function of the body, should be led to perform its destined duties, and, consequently, to fulfil its sphere of destined usefulness by sensations of pleasure. This is eminently true with respect to man as a natural being, that is, with respect to the appetites and functions of his body, and also with respect to the exercise of the faculties of his merely natural mind; and it would also be true with respect to the faculties of his spiritual nature, and to the exercise of these faculties in regard to spiritual objects, all of which have their primary relation to the love of the Lord and our neighbor, if man were not a fallen being, that is, if the propensities and faculties of the natural part of his being were not, by hereditary evil, predisposed, and strongly inclined to love and practise what is morally evil, rather than what is morally good.

In proportion, however, as man becomes regenerated, or truly educated, for education ought never to be considered as separate from man's eternal good,-which is involved in the term regeneration, the spiritual faculties of his being, or his "inner man" are brought into exercise, and directed to those objects, which are the proper objects of love and delight, and which constitute the nature of genuine humanity, which is synonymous with genuine Christianity.

This germ of Pestalozzi, or these inherent faculties of man, are successively developed. These faculties must be considered as being of a two-fold character, if we desire to take a correct and enlightened view of human nature. The faculties which are first developed, are those which constitute the natural part of his being, or his outer man; and knowledge derived from the outer world, is the instrumental means, by which these faculties of his external man are brought out and cultivated; we say the instrumental means, because the principal means is the affection which actuates the mind in acquiring and applying the knowledge derived from the objects, both of nature and of art in the outer world; for knowledge alone cannot effect the development of the mind: that knowledge must be accompanied with love and consequent delight, before education, in a genuine sense, can be accomplished. For as light alone is not sufficient to open the objects in the vegetable and animal worlds, unless it be conjoined with heat, so the light of knowledge alone is not sufficient to open and form the faculties of the mind, unless it be conjoined with affection and love, as the vivifying principle of man. The great object, therefore, in all education, is to lead the mind by sensations of pleasure and delight, because all sensations of delight are indicative of the activity of love. Pestalozzi well knew this: hence one of the pervading features of his system, is that of leading the youthful mind by affection and delight, and thus of removing, as far as possible, that severity and harshness which have hitherto so much attended the work of education.

The faculties which are next developed are those of his spiritual or inner man. As the development of these faculties is the great end of education, it is of the utmost moment that they should be primarily regarded and watched over with the greatest care and vigilance. The great means by which these faculties are opened, developed, and replenished with their proper influences, are the perception and knowledge of those objects which concern man as a spiritual being. These objects are all of a spiritual character, and the knowledge concerning them is of a spiritual character likewise. This knowledge can only be

derived from revelation: hence the necessity of the Word of God, which is the only source of spiritual and religious knowledge. To develop and educate these faculties without heavenly and revealed knowledge, is as impossible as it is for geology to instruct us about heaven and the nature of celestial goodness and bliss. This knowledge, likewise, as in the former case, is of no use, unless it be accompanied with its corresponding affection, which is a love of heavenly things and of heavenly states. The primary law, by which the internal faculties, or the inner man, is developed and opened for the reception of heavenly influences, is that of shunning and abhorring, not only every evil act, but every perception and sensation of evil in the outer man. Thus the great and primary end of all education is to lead the pupil to shun and abhor every perception, and every act of evil, as a sin against God. In future generations this will be the great and primary end of all education, How lamentably has this been overlooked! how dreadfully has this been neglected!

We have entered rather largely upon the explanation of the germ of Pestalozzi, in order to shew that what he saw obscurely and indistinctly, could only be brought to light by the aid of a more enlightened philosophy than he was acquainted with.

Mutual instruction was also a leading feature in the system of Pestalozzi. Long before the systems of Bell and Lancaster were known, Pestalozzi had experienced the advantage of mutual instruction. In his orphan school at Newhoff, already described, he had, from necessity, as he states, been driven to adopt this method. Surrounded by fifty children, in a wild state, and nobody to assist him, he availed himself of the service of the elder and brighter boys to instruct the younger and the more obtuse. When he had instructed a class on any given subject, he made monitors of the pupils, set them over the junior boys, and required them, with gentleness and affection, to communicate what they had learned. In this manner he soon discovered that mutual instruction was a mighty engine in the cause of education, and that it might be employed to an extent and advantage which could scarcely be appreciated. He endeavored, however, to make this system truly mutual, by excluding every feeling of conceit and of dominion from the mind of the monitor. Pestalozzi observed that, by this system, his own labors were not only greatly alleviated, but that the minds of his pupils were more fully and effectually brought out into active exercise. In this manner he saw the efficacy of the old maxim docendo discimus; for by teaching, all the powers oft he mind are excited to greater activity than by learning; the monitorial system

of Pestalozzi pervaded the whole school, and every pupil became, in his turn, a monitor.

We shall mention one more principle in the system of Pestalozzi, which has always appeared to us to be very sound, because founded on a proper view of human nature, and extremely useful in conducting the education of youth. It is that of considering man as consisting of heart, head, and hands, and that no instruction can be efficiently imparted which does not apply to the pupil in this three-fold character. The affections of the heart should be awakened and interested, as much as possible, in the subject taught; because this is the only effectual mode of bringing forth the intellectual powers, which are always active in proportion as they are set in motion by the love of the will. However young the pupil may be, he should be made to see, that is to understand, as much as possible, the subject of instruction. Let the analogy between the eye of the body, and the eye of the mind, or the understanding, be constantly kept in view, and it will be seen, that as the eye of the body in infancy and childhood could not be brought to the enjoyment of healthy, vigorous, and accurate vision, unless it were constantly exercised on objects, so the eye of the mind, or the intellectual powers, cannot be brought to a sound and clear perception of knowledge, unless the instructor endeavor, as much as possible, to lead the child to comprehend the objects and things on which its powers are exercised. Nor is the work of instruction completed when it has only affected the heart and enlightened the understanding; the hands, or the ultimate powers of the pupil, must be brought into exercise, executing what the mind has experienced and understood. By exercising the hands, however, we do not exclusively mean the employment of the fingers, but of all the powers of the body, and especially the organs of speech; because these are specifically the ultimate powers of the will and the understanding. Thus in the system of Pestalozzi, every observation made, is required to be written on a slate, or orally expressed. If this principle had been more generally practised, we should not meet with so many individuals, who, although they have had every opportunity of enjoying a liberal education, experience, nevertheless, considerable difficulty in committing their ideas to paper, or in expressing them in a fluent and appropriate manner.

Pestalozzi, during his latter years, had resided at Yverdun, in the canton of Vaud, in Switzerland. The government of that canton permitted him to occupy an ancient and spacious castle in this small town. It was at this place that I was favored with an opportunity of visiting this excellent and venerable character, who was then enjoying the