Pardon me if I detain you, sir, somewhat longer on the important comparison of England with other states. Pardon me if, from the petty duchy of Saxe Weimar, which to the captious may seem so easy to regulate, I turn to the kingdom of Prussia, containing a population almost similar to our own; and, like our own, also broken up into a variety of religious sects. There, universal education is made a necessary, pervading, paramount principle of the state. Let us see what is there taught at the popular schools, established in every district, town, and villages throughout the kingdom.

The Prussian law, established in 1819, distinguishes two degrees in popular education,-les ecoles elementaires, et les ecoles bourgeoises.

What is the object of these two schools-the law thus nobly explains: "To develope the faculties of the soul, the reason, the senses, and the physical frame. It shall embrace religion and morals, the knowledge of size and numbers, of nature and of man, the exercises of the body, vocal music, drawing, and writing." Every elementary school includes necessarily the following objects:

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Religious instruction for the formation of Morality, according to the positive truths of Christianity.

"The language of the Country.

"The Elements of Geometry, and the general principles of Drawing.

"Practical Arithmetic.

“The elements of Physical Philosophy, of Geography, of general History; but especialle of the history of the pupil's own country. These branches of knowledge (to be sparely and dryly taught? No! the law adds) to be taught and retaught as often as possible, by the opportunities afforded in learning to read and write, independently of the particular and special lessons given upon those subjects.

"The Art of Song-to develope the voice of children—to elevate their minds-to improve and ennoble both popular and sacred melodies.

"Writing, and the gymnastic exercises, which fortify all our senses, especially that of sight.

"The more simple of the manual arts, and some instructions upon agricultural labour."

Such is the programme of the education of elementary schools in Prussia; an education that exercises the reason, enlightens the morals, fortifies the body, and founds the disposition to labour and independence. Compare with that programme our Sunday-schools, our dame-schools, all our thrifty and meager reservoirs of miserly education! But what, sir, you will admire in the Prussian system is not the laws of education only, but the spirit that framed and pervades the laws the full appreciation of the dignity and objects of

I know nothing we more want in this country than good class-books for the use of popular schools; books that shall exercise the judgement and teach children to reflect. Such works should be written by a person of philosophical mind, practised in education, and linked to no exclusive system,-the curse of knowledge in this country.

men-of the duties of citizens-of the powers, and equality, and inheritance of the human soul. And yet in that country the people are said to be less free than in ours!-how immeasurably more the people are regarded!

At the more advanced school-(L'Ecole Bourgeoise)—are taught, Religion and Morals.

"The National tongue; Reading, Composition, exercises of style and of the invention; the study of the National Classics.

"Latin is taught to all children, under certain limitation, i order to exercise their understanding;* even whether or not they are destined to advance to the higher schools, or to proceed at once to their professions or trades.

"The Elements of Mathematics, and an accurate and searching study of practical Arithmetic.

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Physical Philosophy, so far as the more important phenomena of Nature are concerned.

"Geography and History combined; so as to give the pupil a knowledge of the divisions of the Earth, and the History of the world. Prussia, its History, Laws, Constitution, shall be the object of especial study.

"The principles of Drawing, at all occasions.

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Writing, Singing, and Gymnastic Exercises."

This is the education given by Prussia to all her children. Observe, here is no theory-no programme of untried experiments: this is the actual education, actually given, and actually received, It is computed that thirteen out of fifteen children from the age of seven to that of fourteen are at the public schools; the remaining two are probably at the private schools, or educated at home; so that the whole are educated-and thus educated! Observe, this is no small and petty state easily managed and controlled-it is a country that spreads over large tracks-various tribes-different languages-multiform religions: the energy of good government has conquered all these difficulties. Observe, the account I give is taken from no old—no doubtful—no incompetent authority: it is from the work just published-not of a native, but a foreigner; not of a credulous tourist-not of a shallow book-maker, but of an eyewitness of an investigator; of a man accustomed to observe, to reflect, to educate others; in a word-of one of the profoundest and most eminent men in France-of a councellor of state-of a professor of philosophy-of a Member of the Royal Council of Public Instruction-of a man who brings to examination the acutest sagacity; who pledges to its accuracy the authority of the highest name-it is the report of Victor Cousin! He undertakes the investigationhe publishes the account-at the request of a French minister, and to assist in the formation of a similar system in France. I have introduced some part of his evidence, for the first time, to the notice of English readers, that they may know what can be done by seeing what is done-that they may resent and arouse the langour of

*This is the great object of other studies, that may seem at first superfluous; such as the elements of geometry or mathematics. It is not for themselves that they are useful-it is for the manner in which they task and exercise the faculties: the know, ledge, comparatively speaking, is nothing-the process of acquiring it is every thing

their own government by a comparison with the vivifying energy of government elsewhere. I know that in so doing I have already kindled a spark that shall not die. In the phrase of Cousin himself, with the exception of one word, "It is of Prussia that I write, but it is of England that I think!"

As this subject is of immense importance, but somewhat dry, perhaps, for the ordinary reader, I have pursued it further in detail, and those interested in the question will find in the Appendix (A) the result of my observations. I have therein suggested the outline of a practical system of Universal Education-I have advocated the necessity of making religion a vital component of instruction-I have shown in what manner (by adopting the wise example of Prussia) we can obviate the obstacles of hostile sects, and unite them in a plan of education which shall comprehend religion, yet respect all religious differences. In giving the heads of a national education, I have shown also in what manner the expenses may be defrayed.

Before I conclude, I must make one reflection. Whatever education be established, the peace and tranquillity of social order require that in its main principles it should be tolerably equal, and that it should penetrate every where. We may observe (and this is a most important and startling truth) that nearly all social excesses arise, not from intelligence, but from inequalities of intelligence. When Civilization makes her efforts by starts and convulsions, her progress may be great, but it is marked by terror and disaster; when some men possess a far better education than others of the same rank, the first are necessarily impelled to an unquiet Ambition, and the last easily misled into becoming its instruments and tools: then vague discontents and dangerous rivalries prevail; then is the moment when demagogues are dangerous, and visionaries have power. Such is the Spirit of Revolutions, in which mankind only pass to wisdom through a terrible interval of disorder. But where Intelligence is equalized-and flows harmonious and harmonizing throughout all society-then one man can possess no blinding and dangerous power over the mind of another-then demagogues are harmless and theories safe. It is this equality of knowledge, producing unity of feeling, which, if we look around, characterizes whatever nations seem to us the most safe in the present ferment of the world-no matter what their more material form of constitution-whether absolute Monarchy or unqualified Republicanism. If you see safety, patriotism, and order in the loud democracy of America, you behold it equally in the despotism of Denmark, and in the subordination of Prussia. Denmark has even refused a free constitution, because in the freedom of a common knowledge she hath found content. It is with the streams that refresh and vivify the Moral World as with those in the Material Earth-they tend and struggle to their level! Interrupt or tamper with this great law, and city and cottage, tower and temple, may be swept away. Preserve uncheked its vast but simple operation, and the waters will glide on in fertilizing and majestic serenity, to the illimitable ocean of Human Perfectibility.

C

STATE OF MORALITY.

popular Error confuted, by tracing the origins of Morality, Religion and Philosophy-Importance of studying Morality as a Science-Invariable Injury both to Religion and Morals, where Ecclesiastics alone have taught Morality-Advantage to Religion in the cultivation of Moral Science-The English backward in the Science, hence Faults in their Morality-Erroneous LawsDistinction between public and private Virtue-Regard to Appearances-Anecdote of the Opera-dancer-Abstract Science necessary to practical Results-Religious Rules misappliedBishop, the Murderer-Public Charities-Too much Influence assigned to Fear-Want of Morality shown in Taxes-Gindrinking-Progress of Intemperance-Singular Evidence on that Point-Too exclusive a regard for Sexual Decorum baffles itself; State of Licentiousness in this Country-All our Notions vague and vacillating-Want of Moral Science leaves the Influences to the World, hence exaggerated respect to Wealth and Station.

THERE are many persons who desire that we should never learn Morality as a separate science-they would confine it solely to theological expositions, and make ecclesiastics its only lecturers and professors-this is a common error in English opinion, it proceeds from the best intentions-it produces very dangerous consequences both to morality, and to religion itself. These reasoners imagine and contend that religion and morality have the same origin, that they are inseparable. Right notions on this head are very important: let us see the origin of the two, I fancy we shall find by one minute's inquiry that nothing can be more distinctly separate we shall see the mode by which they became connected, and the inquiry will prove the vital expedience of cultivating morality as a science in itself.

When men first witness the greater or the less accustomed phenomena of Nature, they tremble, they admire, they feel the workings of a superior power, and they acknowledge a God! Behold the origin of all Religion save that of Revelation!

When men herd together, when they appoint a chief, or build a hut, or individualize property in a bow or a canoe, they feel the necessity of obligation and restraint-they form laws-they term it a duty to obey them.* In that duty (the result of utility) behold the origin of Morality! †

If we adopt the metaphysics of certain schools, we may suppose the origin both of religion and of morality to be in inherent principles of the mind; but even so, it might be easily shown that they are the result either of different principles or utterly distinct operations of the same principle.

†Thus, the origin of law and morals is simultaneous, but not exactly similar. The necessity of framing a law originates law, the utility of obeying law originates orality.

But the Deity whom they have bodied forth from their wonder and their awe, men are naturally desirous to propitiate; they seek to guess what will the most please or the most offend their unknown Divinity. They invest Him with their own human attributes, carried only to a greater extent; by those attributes they judge him: naturally, therefore, they imagine that such violations of morality as interrupt the harmony of their own state must be displeasing to the Deity who presides over them. To the terror of the Law they add that of the anger of God. Hence the origin of the connexion between Religion and Morality.

These two great principles of social order were originally distinct, the result of utterly different operations of mind. Man, aloné in the desert, would have equally conceived religion; it is only when he mixes with others that he conceives Morality.*

But men anxious to please the Deity,-to comprehend the laws by which He acts upon the physical and the mental nature,-beginning first to adore, proceed shortly to examine. Behold the origin of Philosophy !-Survey the early tribes of the world. Philosophy is invariably the offspring of Religion. From the Theocracy of the East came the young Sciences, and Reason commenced her progress amid the clouds and darkness gathered round the mystic creeds of Egypt, of Persia, and of Ind. But inquiring into the nature of the Creator, and the consequent duties of man, Philosophy, if the result of religion, becomes necessarily the science of morals. Examining the first, it elucidated the last; and as human wisdom is more felicitous in its dealings with the Known and Seen than with the Unexperienced and Invisible, so the only redeemer of the ancient extravagance in religion has been the ancient exposition of morals. The creeds are dead,--the morals survive,and to this very day make the main part of our own principles, and (kneaded up with the Christian code) are the imperishable heritage that we must transmit (but that we ought also to augment) to our posterity.

Thus then have I briefly shown the distinctive origin of Religion and of Morals; how Philosophy, naturally born from the first, enlightens the last, and how fortunate it hath been for the world that philosophy, not confining its speculations to theology, has cultivated also morality as a science.

How, in an artificial society, is it possible to look to religion alone for our entire comprehension of all morals? Religion is founded in one age, and one country; it is transmitted, with its body of laws, to another age and country, in which vast and complicated relations have grown up with time, which those laws are no longer sufficient to embrace. As society has augmented its machinery, it is more than ever necessary to preserve Morality, as the science that is to guide its innumerable wheels. Hence the necessity of not taking our moral knowledge only from the ecclesiastics; or, in pondering over truths which the religion of a different age and climate transmits to us, disdain the truths which religion has ne

A flash of lightning may strike upon the mind the sense of a Supreme Being: but man must be in fear of man before he learns the utility of moral restraint,