case, or to carry through, with firmness and mildness, any measure requiring uncommon wisdom. The tutor, in such cases, must be careful not to set up a rigid system, grounded not on God's Word but on his own determination, nor the wearisome, painful, and presumptuous formalities of a false pietism; for the gospel will win no hearts by such measures. A seriousness based on strong faith, which is by no means inconsistent with unconstrained cheerfulness, is not at all repulsive; but the case is very different with that ill-humored frame of mind which is always uneasy, out of temper, and displeased with every thing, and which even by its silence passes sentence of condemnation.

This is one error with which a Christian tutor in a worldly family may fall; the other is gradually to become worldly himself. Especially should he beware of becoming so accustomed to the high style of life in a family of high position that it is a necessity to him, and that afterward he will be utterly miserable in a little village parsonage, always longing for the flesh-pots of Egypt, and for what is called cultivated society. He should, therefore, while employed as tutor, find time to attend upon the sick and the poor, and especially on poor children; in order not to become entirely estranged from the occupations of his future life. If, at the conclusion of his engagement as tutor, his employer should offer to present him the place of clergyman of his village, he should be careful lest he play the part of a mere chaplain and guest of his patron, and neglect the congregation intrusted to his charge.

A Protestant tutor can not easily exert a profound religious influence upon Catholic children. He can not accommodate himself to Catholicism; and, if he does not do this, but gives Protestant religious instruction without regard to consequences, this is in fact nothing but a proselytism which is inconsistent with honesty. The same is true of a Catholic tutor in a Protestant family.

Thus much of the duties of a tutor: I shall pass rapidly over those of the parents. I discuss the points under this head in my chapters on early childhood, religious instruction, relations of parents to public and private teachers, and of training generally. To the remarks offered in those places I will add a few words on the relations of the parents to the tutor.

They must, firstly, be cautious in selecting; but, having selected, according to the best of their conscience and knowledge, they must then put confidence in the employed, and not cramp and discourage him by captious misunderstandings. In general, the tutor will command more and more confidence as he approves himself; and it is a matter of course that he has one or another fault or weak side. But if his fault is not one that entirely unfits him for his office, it must be

borne with patiently; and the patience of the tutor will, in like manner, be exercised by the parents. Those parents fare worst who require a perfect tutor; and who try one candidate after another, dismissing them for slight reasons. Such a constant change has a most unfavorable effect on the children.

Parents who employ tutors belong commonly to the educated classes. It ought, therefore, to be a thing of course that they respect the men to whom they intrust the children whom they love, and that they show this respect every where, especially before his pupils. But, unhappily, this is not always the case. Who does not know how often it is the case that the pride of wealth or birth looks down as if from a higher sphere upon the tutor, and considers and treats him little better than a servant? And the children are expected to respect a person thus treated! and a man is to educate them to whom, after the example of their parents, they consider themselves far superior, both in wealth and birth!

Feasting, balls, theaters, and play are the usual diversions of the higher classes. If an intelligent tutor remonstrates plainly against the participation of the children in such dissipations, the parents ought to listen to him, and not to require that both the children and he himself should take part in them.

Thus we have discussed the various difficulties which may arise between the tutor and the parents of his pupils-difficulties, unhappily, only too common. We may now, with propriety, inquire after the ideal of such a relation undisturbed by them. Such a one will exist where the tutor is a decidedly Christian man, cultivated, fond of children, and master of the art of teaching.

"Well is that house where Jesus Christ

Alone the all in all is thought;

And where, if He should absent be,

All earthly good would be as naught!

"Well, when the husband, wife, and child
In faith and truth are joined as one;
When all accord in earnest zeal

That God's commands shall all be done.

"Well, when before the observant world
They set a good example forth;
And show that where the heart is wrong,
All outward works are nothing worth."

Such a house is built upon a rock; peace dwells within it, and the blessing of God rests upon the children, who are trained up in unison by parents and tutor, in the nurture and admonition of the Lord. And thus also are the right foundations laid of all higher training in science and art.

IV. RELIGIOUS INSTRUCTION.

[Translated from Raumer's "History of Pedagogy," for the American Journal of Education.]

He

THE sacred charge of the seeds of the new birth rests upon the parents. The mother must pray for the child, and teach it as early as possible to pray, in order that prayer may become a second nature. It has already been observed that a man seldom prays with as full confidence in being heard as a pious child in his undoubting simplicity. Our old morning and evening-hymns contain stanzas which are entirely proper to be used by children as prayers. may add to such stanzas his own prayers and requests; and no surprise should be shown if these should contain some strange and even comical matters; for what seems comical to us grown persons is sacred seriousness to the child. The mother must also first make the child acquainted with the Bible. A good old-fashioned picture-bible serves to demonstrate its stories. I say an old one, for few of the modern ones are of any value. That of Kügelgen, which is much the best of these, extends, I believe, no further than Genesis; and, if completed, would be too expensive for most families. The Hildburghäusen Picture-Bible, again, begins with a quite unsuitable picture of Paradise. To paint the paradise of innocence requires a chaste and innocent mind.

Among the old picture-bibles, that of Christoph Weigel, of which repeated editions have appeared, is to be recommended. This is not because they possess any remarkable artistic merit, and their execution is mostly of very moderate excellence; but, nothwithstanding these technical faults, the designer had a vivid fancy, and therefore made pictures which stimulate the fancy of children.

Older brothers and sisters will readily show the pictures to their Augustin says of his excellent mother, Monica, "Thy maid-servant, who bore me beneath her heart to bring me into this life, but within her heart to bring me into everlasting life." Conf., 9, 8; 9, 9.

1 See "Spiritual Songs," (Geistliche Lieder.) 2d ed. For morning-prayers for children, see Nos. 154, 155, and Nos. 162-168.

Stuttgart, S. G. Liesching. 845. 157-160. For evening-prayers,

I possess two editions One, without date, has the title " Sacra Scriptura loquens in Imaginibus. By Christoph Weigel, artist in Nuremberg." With text. The other, without text, is called “Biblia Ectypa. Pictures from the Holy Scriptures of the Old and New Testaments, by Christoph Weigel, copperplate engraver in Augsburg, 1695."

This I wrote four years since. Since that time Cotta has announced a picture-bible, to which Schnorr is to contribute. I saw, as early as 1836, his remarkably-excellent illustratious of the Old Testament, of the history of creation, &c. The illustration of Joshua 5, 13-15 impressed me deeply.

No. 19.-[VOL. VII., No. 2.]—26.

juniors, and describe the contents to them. In this way both one and the other soon become firmly grounded in the Bible; a matter of importance both to boys and girls. It has already been said that the mother should not read the stories, word for word, out of the Bible, to very young children, but should tell them in her own way; for the style of the Bible is too unaccustomed to these, who need milk for food.

But if the child has learned to read, and is able to become acquainted with the Holy Scriptures by reading, he should be taken at once to the original sources, not referred to the so-called biblical stories. It is now time so to accustom the children to the sacred style of the Bible, which knows nothing of rhetorical ornament, that they will early acquire a taste for its divine originality, and for its great difference in character of style from all the works of human rhetoric.

Shall children read the whole Bible? At first, certainly not. But what shall be omitted? What can be left out without injuring the connection, and making it obscure? The best course on this point is to use books whose authors have felt the utmost piety toward the Bible, and who have made extracts from it, word for word, as far as possible, for the use of beginners. Zahn's "Biblical History" is particularly to be recommended.*

Care should be had not to regard as unsuitable for children such books of the Bible as they may happen especially to like, and in their simple way to understand better than many grown persons. Among the prophets, for instance, they are especially fond of Daniel, his visions, the stories of the three men in the fiery furnace, and of the den of lions. It should not be said that the children do not understand the Bible. The child has one understanding, and the man another; just as the artist has one very different from that of the learned commentator. And still Palestrina and Handel understood the 53d chapter of Isaiah better than Gesenius.

It is an old question, what is to be done respecting those accounts in which the relations of the sexes are handled without fig-leaves. Except the Mosaic law, which ought not to be read at all, there are very few accounts which should be omitted. And if in any ordinary reading it is thought best to omit any part, it should be done in such a manner as not to make the children doubly attentive to the omitted part, and then go and read it for themselves. It is by the emasculated editions of Horace that boys learn most easily to find the obscene odes, &c., in complete copies.

“Biblical History, by F. L. Zahn. With a preface by Tholuck. Dresden, 1831.” (Bib. lische Geschichte von F. L. Zahn.)

With few exceptions; as, for instance, Levit., xix., 1—18.

Perhaps Gen., xix.. 30–38; xxxiv., xxxviii. ; 2 Sam., xiii.; Lot's Daughters; Dinah; Judah; Tamar and Amnou.

Above all, it should be remembered that it is not so much the subject of an account which is corrupting in itself, as it is the impure mind of the narrator which corrupts and poisons the reader. Even in these brief biblical narratives, which are impure in themselves, there appears plainly the austere, divine, and strict purity of the perfectly Holy Scriptures. Are we to consider it mere chance that the story of Judah's incest is immediately followed by that of Joseph's God-fearing chastity? David's adultery brought the curse upon his house, and brought after it the incest of Amnon and Absalom. The truly brutal crime of Amnon is described in a few words of fearful truth. (2 Sam., xiii., 15.)

Truly, God is not a tempter to evil, but the truest monitor against it. Sooner or later, the Bible may with confidence be put in the hands of the young. But their elders, who have with humility and earnestness penetrated the meaning of the book-father, mother, minister, or teacher-must advise them during their reading, especially when they are in doubt, at any place where they are liable to be led astray.*

It may also be inquired in what order the Bible must be read; whether in the order in which it stands, beginning with Genesis and coming afterward to the New Testament? I think not. Children should first become acquainted with the Gospel, and proceed thence to Moses and the prophets. After reading the two first chapters of Luke and Matthew, they may take Genesis and the other historical books, alternately with the Psalms and selections from the prophets. The Old Testament prepares them for the coming of Christ; it is, indeed, one great prophecy of the Saviour, whether typical by persons and religious ceremonies, or in the express words of the prophets. No one, who has diligently read the Bible from youth, and with an honest mind, will be so foolish as to say that the Old Testament is of no importance, and to boast of confining himself to the New.

When the connection is clear, prophecy and history may be conjoined. In the course of repeated readings of the Bible, the prophecies and evangelists in particular should be read in connection; as, for instance, Isaiah, ix., 53, with the gospels for Christmas and the Passion.

Sooner or later a Christian must take a general view of the whole Bible, from Genesis to the Apocalypse, from the creation to the end of all things. God is the Alpha-such is the substance of the first

* Astonishing misinterpretations of the Bible prevail among the people, who even cite texts in defense of their sins. The distribution of the Bible can, therefore, never render the ministerial office superfluous. The people need profound and pious interpreters of the Holy Scriptures, especially in our own times, when evil-minded interpreters are seeking, by every means, to lead them astray.