to remedy this, he wrote another book: Christopher and Eliza, my second book for the people, in 1782. In a later edition of it he says in the preface: "I made a peasant family read together Leonard and Gertrude, and say things about the story of that work, and the persons introduced in it, which I thought might not occur of themselves to everybody's mind". The book consists of thirty dialogues in which Christopher, an intelligent farmer, discusses with his family and head servant the history of Bonnal, chapter by chapter. This also failed of its purpose so far as the poor themselves were concerned. He then continued Leonard and Gertrude, in three more volumes which appeared in 1783, 1785 and 1787 respectively.

But those of great minds and large hearts, those in high places who sought the welfare of the many, understood, appreciated and sympathised with the purpose of the book. Henning says that it was translated into Danish; and that the nobles-amongst others the Countess Schimmelman-were so much impressed and influenced by the reading of it that they took steps to improve the condition of the peasantry on their own estates. Count Zinzendorf, the Austrian Minister of Finance, consulted Pestalozzi as to educational legislation based on the ideas set forth in the book.

Perhaps the greatest individual triumph of this work was its influence on Fellenberg, who says: "The book made a deep impression on me, and each time I read it I was more and more convinced of its truth, and it was in a burst of deep feeling caused by the reading of it that I vowed to my mother that I would devote my life to the poor and forsaken children ". Thus arose another great Swiss reformer,

On the advice of Iselin, Pestalozzi started a weekly newspaper, called the Swiss News, in 1782. In this he strove to make his views more widely known and better understood. His chief purpose was to show how education was the best means for dealing with the deepest elements of the national life, so as to secure its highest welfare and cure its worst diseases. He writes: "Governors and instructors have only to direct the progress of the enlightenments and the enjoyments of the time, with all the power and with all the wisdom they possess, in order that the people may lose nothing that is still good, may thoroughly understand what they ought to do, and willingly do that which brings them a livelihood". Again: "Human morality is nothing more than that which results from the development of the first feelings of love and gratitude which the nursling experiences".

As to the beginnings of education, he writes: "The first development of the child's powers ought to come from his participation in the work of the paternal house; for this work is, necessarily, that which the father and mother best understand, that which most engages their attention, and that which they are best able to teach ". In a very characteristic passage-half rhapsody and half reason—he says, in one number: "Summer day! teach to this worm who crawls upon the earth that the fruits of life develop in the midst of the fires and storms of our globe; but that to ripen they need the gentle rains, the glistening dew, and the refreshing rest of night. Teach me, summer day, that man, formed of the dust of the ground, grows and ripens like a plant rooted in the soil."

Essays are given on such subjects as; the abuse of

legal forms for defeating the ends of justice; one law for the rich and another for the poor; the hypocrisy of liberal sentiments among the privileged classes and their indifference to the real sufferings of the poor; domestic economy among the lower classes; the influence of different occupations on the character of the people; the state of the peasantry and of the manufacturing classes; the best interest of landed proprietors; parochial administration; the corruption of high life; the destructive effects of quackery and superstition; the moral improvement of criminals; the defects of charity schools; the duty of society to secure to every individual the means of gaining an honest livelihood; medical police; and so on.

In this periodical he published a series of allegorical tales, under the somewhat fanciful title of Illustrations to my A B C Book, or to the Elements of my Philosophy. The deep insight and searching irony-in relation to the political and social conditions in the country (see pp. 3-9) -in them may be seen in the following selections :

"The Flame and the Tallow.

"I am always ashamed to see myself so near to you,' said the flame to the tallow.

"The tallow answered: 'I thought you were ashamed of losing me, because then you always disappear'.

"Foolish grease,' replied the flame, it is true that I shine only so long as I live upon you, but I am ashamed of letting it be known.""

"The Oak and the Grass.

"One morning the grass said to the oak, under whose branches it grew: 'I should get on much better in the

open than under your shelter'. 'You are very ungrateful,' replied the oak, 'not to acknowledge the blessing, which you enjoy, of being protected from the frost in winter by the leaves from my autumn sheddings, with which I cover you.'

"But the grass answered: 'You deprive me, with your branches, of my share of sun, dew and rain; and with your roots my portion of nourishment from the ground; boast not therefore of the forced benevolence of your foliage, with which you foster your own growth rather than prevent my decay "."

"The Privilege of the Fishes.

"The fishes in a pond complained that they were, more than their neighbours in other ponds, persecuted by the pikes. Thereupon an old pike, who was the judge of the pond, pronounced this sentence: 'That the defendants, to make amends, shall in future permit, every year, two common fishes to become pikes'."

"A dwarf said to a giant: 'We have equal rights!' 'Very true, my good friend; but you cannot walk in my shoes,' replied the giant."

By calling these fables "Illustrations of my A B C," i.e., Leonard and Gertrude, Pestalozzi intended to draw attention to the fact that they were yet another attempt to make clear" the elements of my philosophy," i.e., the moral regeneration of the race, through education, as the only means to human happiness.

These writings show very clearly what was the real basis of Pestalozzi's work, viz., national regeneration through education aiming at the highest individual

development; and how his own mind was developing in his efforts to set forth his new gospel of social salvation. As he once said to Mrs. Niederer: "It is only by ennobling men that we can put an end to the misery and ferment of the people; and also to the abuses of despotism, whether it be of princes or whether it be of mobs ".

The Swiss News lasted for only twelve months, and its value was for posterity rather than for its own times. In its essays, short moral stories, dialogues, fables and verse are enshrined some of the most striking evidences of Pestalozzi's genius: his originality, depth, fulness and independence of thought-untinged and unhampered by any outside influence whatsoever-being seen at their best.

In 1787 he published the fourth volume of his Leonard and Gertrude; and again took up farming.

In 1797 appeared his Investigations into the Course of Nature in the Development of the Human Race. This was an attempt to find a philosophical basis for his views, and was undertaken at the suggestion of the great German philosopher Fichte. The following is a short outline of the plan and purpose of the book. He proposes, at the outset, to answer the following questions :

"What am I? what is the human species?

"What have I done? what is the human species doing? "What has the course of my life, such as it has been, made of me; and what has the course of life, such as it has been, made of the human species?

"On what ground do my volition and my opinions rest, and must they rest, under the circumstances in which I am placed?