at the metropolis. He devoted himself for a time to the practice of law, in which he achieved considerable success; but he finally abandoned this calling to become a teacher of oratory, in which he won a high and enduring reputation. He was invested by Vespasian with consular dignity, and granted an allowance from the public treasury. He was the first Roman teacher that was salaried by the state and honored with the title "professor of eloquence." He taught in Rome for twenty years, and numbered among his pupils many distinguished names. In his later years he wrote his "Institutes of Oratory," in which he has presented a complete scheme of education-the most valuable treatise on the subject that has come down to us from antiquity. He entertained a favorable opinion of the native capacities of children, and admonished parents to cherish the best hopes of their offspring. Nurses should speak correctly and have good morals, as they have charge of children at the most impressible period. The pedagogues subsequently chosen for the children should either be men of acknowledged ability, which Quintilian greatly preferred, or they should at least be conscious of their want of learning, and thus remain themselves docile. Children should begin with the Greek language, as they would naturally acquire Latin; yet the study of the vernacular should not be long deferred, lest a pure pronunciation be lost. Education should not be postponed, as was customary at that time, till the seventh year, but should begin with the earliest childhood. Amusements should be utilized as means of instruction. Care should be exercised not to give the child a distaste for learning. Something can be learned during this

early age; "and whatever is gained in infancy," Quintilian says, "is an acquisition to youth." The forms and names of the letters should be learned simultaneously; and whatever devices in the way of playthings might facilitate this knowledge should be employed. Writing should be learned by following copies cut in wood or inscribed in wax. In learning to read, the child should advance slowly, mastering the elements fully. Public schools should be preferred to private instruction; for, without exposing pupils to any greater danger, they supply the stimulating influence of association, friendship, and example. The disposition and ability of each pupil should be studied. Precocity is often deceptive, lacking solidity and endurance. Integrity and self-control should be taught early. "That boys should suffer corporal punishment," Quintilian says, "I by no means approve; first, because it is a disgrace, and a punishment for slaves; secondly, because if a boy's disposition be so abject as not to be amended by reproof, he will be hardened, like the worst of slaves, even by stripes; and, lastly, because, if one who regularly exacts his tasks be with him, there will not be the least need of any such chastisement." Under the literatus, the pupil should pursue grammar, composition, music, geometry, astronomy, and literature. Greek and Latin authors should be read with judicious criticism and all necessary historical explanations. Lastly, the student should pass to the rhetorician to complete his course. Special regard should be had to the moral character of the teacher and to his qualifications. The teacher of eminent abilities is the best to teach little things as well as great things, and he is likely to have a

better class of pupils. Severity in criticism should be avoided. "I used to say," Quintilian tells us, “with regard to some compositions, that I was satisfied with them for the present, but that a time would come when I should not allow them to produce compositions of such a character." The natural tastes and capacities of pupils should be regarded, though not to too great an extent. We should strengthen what is weak and supply what is deficient.

III.

CHRISTIAN EDUCATION BEFORE THE

REFORMATION.

1. THE RELATION OF CHRISTIANITY TO EDUCATION.

THE education of paganism was imperfect. It was controlled by wrong principles, and confined within too narrow limits. It did not grasp the worth of the individual in all its fullness. It never freed itself from the narrowness of national character. Grecian education aimed at forming the beautiful Greek; Roman education, at forming the practical Roman. But, with the advent of Christ into the world, there came a new era in history. New truths were thrown into the world which were destined to change its character. "In lowliness and humility," says Dr. Philip Schaff, "in the form of a servant as to the flesh, yet effulgent with divine glory, the Saviour came forth from a despised corner of the earth; destroyed the power of evil in our nature; realized in his spotless life, and in his sufferings, the highest idea of virtue and piety; lifted the world with his pierced hands out of its distress; reconciled mankind to God, and gave a new direction to the whole current of history." With his coming, the world started upon the period of its final development. When

the truths announced by him have exhausted their force upon mankind, then comes the end.

The wide-reaching influences of Christianity have profoundly affected education. Christianity has placed education upon a new and immovable foundation. In teaching that God is the common Father of all men, it removes from education the fetters of national limits and prejudices. It gives the world the great thought of the brotherhood of mankind-a thought whose benign effects have not yet been fully realized. In making every one a child of God, stamped with the impress of the divine image, Christianity attaches due importance to the individual. It makes him the object of redemption, the steward of God, the heir of eternal life. He is made to possess an endless worth in himself. Christianity teaches that all men are alike before God, who "is no respecter of persons." With this mighty truth, it sweeps away the false distinctions of class and caste which have weighed so heavily upon Oriental countries. It abolishes slavery. In enforcing the law of brotherly love, Christianity seeks to overthrow the injustice and oppressions of society. Inculcating the duty of personal holiness, it seeks to abolish the vices which were sanctioned by the philosophy, religion, and society of the ancient world, and which polluted and undermined Grecian and Roman civilization. It elevates marriage into a divine rite. It makes the wife the friend and companion of her husband, their union symbolizing that of Christ with his Church. Children are looked upon as the gift of God. Christ took them up in his arms and blessed them. So far from having the right to expose his children to death, according to the universal custom