might be taught, yet in such a manner as to preserve pupils from all moral injury.

Paroz concludes his study of Fénelon's treatise with the following judicious remarks: "We have to-day educational works that are more complete and systematic, but this one will live because of its excellent spirit and beautiful style. In all ages and in every land it will be read with pleasure and profit. Of all the Catholic clergy who have engaged in educational work, Fénelon has perhaps approached nearest to the rational principles which form the basis of modern pedagogy. The order of Nature has a place in his theology, and he knows how to reconcile the needs of temporal life with the spirit of Christianity. This characteristic will always assign him a high rank among educators."

(1.) ROLLIN.

Rollin, so well known in this country by his "Ancient History," was born at Paris, in 1661. He was the son of a poor but honest cutler, who intended his son to follow the same vocation. He was rescued from this humble state by a Benedictine friar, who discovered young Rollin's abilities, and had him entered at the Collége du Plessis. Having that ardent desire for knowledge, so often accompanying genius, he made rapid progress, and early established a well-founded reputation. He was especially proficient in literary studies. "Go to Rollin," said his professor of rhetoric, when applied to for any prose or poetic composition; "he will do it better than I can." Rollin studied theology three years at the Sorbonne, the most celebrated of the Catholic seminaries of France.

In 1688 he was elevated to the chair of Eloquence in the Royal College of France, and filled the position with zeal and success. He encouraged the study of the French language and literature, and revived an interest in the ancient tongues, particularly in Greek. In 1694 he was appointed rector of the University of Paris, and signalized his brief tenure of two years by the introduction of some salutary reforms. In 1699 he was made principal of the College of Beauvais, and so great had his reputation now become that he soon filled its deserted halls with students. But his life was not to run on smoothly. His adherence to Jansenism, which has already been explained, brought upon him the unrelenting persecution of the Jesuits, and he was forced to give up his position in 1712.

In 1720 he was called from his modest but busy retirement to assume again the management of the university as rector. Six years later he published his "Treatise on Studies," which entitles him to an honorable place in educational history. Not long afterward he completed his "Ancient History," which, despite its credulity, inaccuracy, and excessive admiration for antiquity, possesses a charm that will always render it a pleasing and profitable work.

As a man, Rollin was worthy not simply of respect but also of affection. "In Rollin's character," says a biographer, "learning was ennobled by virtue, and virtue elevated by piety. His piety was not affected—was not the homage that vice pays to virtue, but that of an honest and ardent mind. He lived in what is termed the Augustan age of French literature-the age of Louis XIV. so much extolled by Voltaire, and was contem

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poraneous with her most celebrated literary characters. Although not entitled to the first rank among the writers of his own country, yet his attainments were great, his talents respectable, his learning extensive, and his taste purified by the models of classical antiquity. It may be affirmed that his virtues were of the first order, and what blemishes were in his character were as small spots in a luminous body."

We now turn to Rollin's "Treatise on Studies," in which he treats of primary education; of the study of language; of poetry; of rhetoric; of the several kinds of eloquence; of history; of philosophy; and of the management of colleges. "The purpose of teachers," says Rollin,*" is not simply to teach their pupils Latin and Greek; to show them how to write exercises, verses, and amplifications; to load their memory with historic facts and dates; to construct syllogisms in due form; and to trace on paper certain lines and figures. This knowledge, I do not deny, is useful and valuable, but as a means and not as an end. . . . The purpose of teachers, in the long course of study, is to accustom their pupils to serious work; to make them esteem and love the sciences; to show them how to make progress; to make them feel the use and value of knowledge—and in this way prepare them for the different pursuits to which Providence may call them. The purpose of teachers, still more than that, is to form the mind and heart of their pupils; to protect their innocence; to inspire them with principles of honor and probity; to have them form good habits; to correct and suppress in

* The rest of this sketch is translated from Paroz, with but few changes.

them, by gentle means, the bad inclinations that may be observed."

Rollin laid great stress upon religious or spiritual education. "What is a Christian teacher charged with the education of the young?" he asks. "He is a man in whose hands Jesus Christ has placed a certain number of children whom he has redeemed by his blood, in whom he lives as his temple, whom he regards as his members, as his brethren, as his co-heirs; of whom he wishes to make kings and priests who will reign and serve God with him and by him through all eternity. And for what purpose has he confided children to them? Is it just to make poets, orators, philosophers, and scholars of them? Who would dare say or even think that? It is for the purpose of preserving in them the precious and inestimable gift of innocence which he has impressed upon their souls by baptism-for the purpose of making true Christians of them. This is the end of education, and all the rest holds the place of means."

What are the qualifications of a teacher? Rollin answers: "When a teacher has asked and received from Jesus Christ, for the management of others and for his own salvation, the spirit of wisdom and knowledge, the spirit of counsel and strength, the spirit of learning and piety, and, above all, the spirit of fear of the Lord, there is nothing further to be said to him; this spirit is an internal teacher that dictates and instructs in everything, and that on every occasion will show him his duties and give him wisdom to perform them. A great indi

cation that one has received it is when he feels an ardent zeal for the salvation of children; when he is touched by their dangers; when he is sensible to their faults;

when he experiences something of the tenderness and solicitude that Paul felt for the Galatians."

Rollin lays down some excellent rules and principles for the management of children :

"1. The first duty of the teacher is to study well the genius and character of children. To wish to place them on the same level, and to subject them to a single rule, is to force nature.

"2. In education the highest skill consists in knowing how to unite, by a wise temperament, a force that restrains children without repelling them, and a gentleness that wins without enervating them.

"3. The short and common method of correcting children is with the rod; but this remedy sometimes becomes a more dangerous evil than those which one seeks to cure, if it is employed without reason and moderation.

"4. The only vice, it seems to me, that deserves gevere treatment is obstinacy in evil, but an obstinacy voluntary, determined, and well defined.

"5. The teacher ought never to punish in anger, especially if the fault which he punishes concerns him personally, such as a want of respect or some offensive speech.

"6. Cuffs, blows, and other like treatment, are absolutely forbidden to teachers. They ought to punish only to correct, and passion does not correct.

"7. It is a quite common fault to make use of reprimands for the slightest faults which are almost inevitable to children. This breaks the force of reprimands, and renders them fruitless.

"8. We should avoid exciting the spite of children