In the relations of state and school, the work of each is necessary to the other, and each is best qualified for its own share of the work. That of the school is preparatory and essential to the welfare of the state; the state is equally essential to the school. Justice must first be established before so peaceful an institution can prosper. The services are mutually complementary, and each does its part at a great relative advantage. The relation has considerable analogy to marriage, the state performing the sterner, harder, and more exterior duties and using force; the school, the gentler domestic duties, using reason and kindness. To develop the subject more accurately we present a general view in a few formulated theses.

1.

Theses.

State and school are both institutions of a common principal, society.

2. In the preparation of men for the social state, the school is a necessary agency; with advancing civilization, this necessity constantly increases.

3. The interest of the state in this preparation is too profound to be left to chance; indeed, no legislation so involves the highest interests of society and of the state as that which concerns the education of the people.

4. While the state should avail itself of all auxiliaries, it must at its peril see to it that the work of its servant and ally, the school, is timely and properly done. It is under a subpana,-"Herein fail not under a great penalty."

5. Education subserves the purposes not only of the best distributed justice, but of the most enlightened policy, and at the same time the harmonizing ends of the most tender mercy, the most melting pity, the most loving charity; and all these without their usual accompanying enervating influences.

6. Education is the profoundest security of the state within and without, the basis of wealth and strength, the chief means of prosperity and of recuperation from adversity.

An enlightened people is the only safety, the only solid bottom of national prosperity; and this is true a fortiori in a popular govern

ment.

7. While no wild, indefinite enlargement of the powers of government is to be favored, the study of the subject will induce a more and more profound conviction of the fundamental character of knowl edge in its relations to government as to all things else; and especially

of the very near and intimate relations of knowledge to justice and liberty, the great ends of government.

8. Admitting the importance of properly limiting the powers of the state, education supplies the best means of effecting such limita tion. Among its numerous and incalculable benefits this is but one, yet one of inestimable importance; therefore, the powerful guns of strict construction may be captured and reversed; for

9. Maximum education gives maximum liberty, permits minimum government.

Knowledge on the part of the people governed, the principal, is the best and only security against their agents, the rulers.

The inclusion of knowledge is the exclusion of all that is wrong and the strengthening of all that is good in government. Usurpations and abuses seek darkness, they shun the light. Knowledge is as essential to self-protection against government as against any other power. Knowledge is ever associated with liberty, ignorance with despotism. There is no safety short of an intelligent criticism on the action of government. But for knowledge we should have no strict-construction critics to tell us of its excesses.

10. With an enlightened people the powers of government may to some extent be innocently extended, for with growing checks growing powers are possible.

An enlightened people is the best constitution of a state. The central ideas of school and state, respectively, are knowledge and justice. Now the relations between knowledge and justice are wonderfully close. In the animal world there is scarcely any sense of justice, and little of it among savages: knowledge is a necessary foundation for it.

Knowledge prepares man for life, justice for social life. Education is the art of living, government the means of living together. The objects are almost the same. Knowledge and justice kiss each other. The methods of the state and the school differ; but the ends are the same. That of the school is superior, however, and most to be encouraged, for the state disciplines by force, the school by reason. The state governs from without, the school from within. Government from within reduces the need of government from without. Says Coleridge, "The necessity for external government to man is in inverse ratio to the vigor of his self-government."

The favored agency should be peace, not war; gentleness, not force; reason, not constraint. All these views are true and sound, regarding the state as a mere aggregate of individuals. But the argument is intensified beyond 'measure when we regard society in

its true view, as an organism. The social organism is no mere figure of speech, it is a wonderful fact, full of important consequences. We quote a powerful passage from a recent paper of Dr. Wm. T. Harris:

"As individual, John or James, each has a self — an ego, but a self hemmed in by limitations. In the organic form of institutions, man becomes a series of giant selves, each formed in the general image of man, and having its head, its hands, its deliberative power, and its will power to execute with. As such vast organism, man becomes infinite in respect to many points wherein the single individual is finite."

"In the family, the inequalities of infancy, youth, maturity, and old age are mediated and balanced, so that the infant lives a rational life in full view of his destiny, the febleness of old age is provided for, the sick are cared for by the well, etc.

"In industry, the lack of skill in one is annulled by the division of labor, and each one acquires the maximum of skill by the minimum of variety in the use of brain and muscle."

"In the state, we find still greater results achieved. The nation never sleeps, never ceases to watch, think, act, provide, produce. Without the state, the social elements are all exposed under the cruel open sky; the roof of the state must first be raised before the other social elements can be protected."

The highest of all organisms is society, each element of which is itself a complex organism, a sociological unit, capable of manifold combinations. Vital forces are developed, warmth, mutual sympathy, mutual action, and reaction; the effects of such interactions are marvellous, - even new social creatures. An educated state is such a new creature. What knows the savage of the daily life of civilization? of the morning paper, the evening book, the works of art, the sciences of nature and of life, the railroad and telegraph, foreign commerce, bills of exchange, the complex machinery of modern life? What thinks he of the great banking systems, the great transportation systems, the universities and libraries, the interdependent and related industries? For all these developments successive assimilations prepare the way. Even in the less complex organisms minerals are first assimilated by vegetables, these in their turn by grain-eaters, then by meat-eaters. The humble earthworm contributes no small share to the elaborate result.

The social organism being the highest, the children born into society are the blood thereof, which is the life thereof, each child an atom in the family molecule, which powerfully shapes and modifies it. The school next exerts its assimilating power, deals with the young and tender thing, too weak as yet for the giant hug of society, with its fierce and hard competitions. The school is an essential factor; the child trained at home alone is a hot-house plant left un

trained, a foreign substance in the body politic, raw, indigestible, to be endured or eliminated as may be cheapest.

States are reaching even now the nascent, self-conscious state. The precept, "Gnothi-Seauton," is applicable in its fullest sense to this huge organism. Sociology, as a science, has just dawned upon us, full of promise of high results, to be worked out jointly by men of action and men of thought. The men of thought must still take the lead, as Adam Smith, Spencer, Bastiat. A grand work for the state remains to be done, based on knowledge of the laws of state development. New problems are ever arising. Needed now, a

Froebel of social laws, a Pestalozzi of the nations.

And now as to results. Accepting the most limited principle as to the province of government, viz.,

The Administration of Justice,

We see that education falls clearly even within it. Preventive not punitive justice. The object of that administration is the protection of person and property against foes, foreign and domestic. Applying this principle systematically by the tests of adaptation, proportion, economy, and all appropriate rules, we say that, for a given expenditure in education, both the people and the state, as such, will reap better and better distributed protection than by any other known form of expenditure; that the results will not only be remunerative, but can be made to yield a strict maximum of remuneration; i. e., that the protection of person and property, through education, can be made the most thorough and economical possible. This protection will be most thorough against foreign foes, whether invading, or invaded: witness Germany. But a better protection is against the probability of war itself; and that is best afforded by education, which exhibits its horrors, and tends to put reason in place of force. People would not stand war if they understood it, -The best protection against sectional strife, for this is founded on mutual ignorance. So the best protection against individual crime. This is proved by statistics, and founded on principle. Crime is prevented instead of punished. Society deals with the child in the tender age, to give it good principles, instead of with the hardened criminal, to punish bad actions.

Education goes to the fountain-head; begins at the beginning, at the proper age, cuts up the little weeds, cultivates in the springtime, establishes the school instead of the prison, the teacher instead of the jailer or hangman; substitutes reason for force. Edu

cation protects also from pauperism, by fitting men for the competi tions of life. It makes men self-supporting. Finally, it protects us from our protectors. The object of government is to protect citizen. from citizen; of a constitution, to protect citizen from ruler. The best constitution is an enlightened people.

An educated people supplies better voters to choose their rulers, better critics to judge their conduct, a better and larger selection of rulers. They best know their rights, they best know how to maintain them. They are strongest to enforce the means. They are the best check on war, on unjust privileges, on discriminating taxation, on all forms of public plunder and peculation.

Thus might we go on with the comparison, item by item, for knowledge underlies all, individual interests and social interests.

It is the universal solvent.

Education is specifically the biggest possibility of all: on it hang the hopes of humanity. We argue not Providential designs and purposes; only this, that they travel this road to reach their goal. We entertain no Utopian views, expect no sudden revolutions, yet they come more rapidly than might be supposed, under less potent agencies. There is room in the educational problem for the work of many statesmen and many thinkers for generations to come, and opportu nity for the highest exercise of practical sagacity, as well as philosophical breadth and acumen. It is, indeed, a problem of the ages, with ever-varying conditions and the necessity for new solutions for each age, with the growing exactions of modern society and civilization. Perhaps as yet we as little understand what and how to teach as how to govern. Our knowledge of both will gradually improve. The great interests of mankind are harmonious, not conflicting. No two honest interests clash.

If this be true, it is a truth of marvellous comprehensiveness and power. To extend the genuine belief and practical knowledge of this truth is the greatest possible boon to humanity. The old maxim, one man's gain is another man's loss, is utterly false, wicked, devilish, the most pernicious doctrine born of hell. Yet the mass of mankind even now believe, and, what is worse, practise it everywhere. The very title of Bastiat's book, "Social Harmonies," is a treatise and a sermon. But we strain at gnats and swallow camels in the action of government.

Why can we educate for war but not for peace; educate soldiers on the war power- but not citizens and voters. Have we no peace powers? Found asylums for the deaf and dumb and blind, but none for those blind to the sunlight of books, deaf and dumb to the chief language.