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 the artist, and give him a view from the summit of philosophy. Would he not look upon nature as a marvellous temple of infinite proportions, adorned with priceless gems and frescoed with master hand? Would he not regard art and thought as divinely inspired? And this picture is hardly overdrawn; such a contrast, only less in degree, lies between the vicious, ignorant boor, given to animal pleasures, and the scholar. Learning draws aside the tent folds and reveals the wonders of the temple. Man must have enjoyment; if not intellectual, then it will be sensuous and degrading. Here is an enjoyment that does not pall, a stimulus that does not react, a gratification that ennobles.

Moreover, education trains the powers through knowledge. The power to observe accurately the world of beauty and wonder; the power to recombine and modify in infinite kaleidoscopic forms the percepts and images of the mind, making possible all progress; the power to elaborate, verify, and generalize; the power to feel the greatness of truth, the rhythms and harmonies of the world and the beauty of its forms; the power to perceive and feel the right; the power to guide one's self in pursuit of the best—these are worth more than mere practical acquisitions and mere knowledge, for they make possible all acquisition and growth and enjoyment.

The thoughtless person who argues against education little knows how much he and all men are indebted to it. The demand for general intelligence is increasing, and the capabilities of the race for knowledge are greater with each educated generation. Earnest men are endeavoring to make a degree of culture almost universal, as is shown by the "Chau