to keep for ever in mind, that these divisions are at bottom but names; that man's spiritual nature, the vital Force which dwells in him, is essentially one and indivisible; that what we call imagination, fancy, understanding, and so forth, are but different figures of the same Power of Insight, all indissolubly connected with each other, physiognomically related; that if we knew one of them, we might know all of them. Morality

itself, what we call the moral quality of a man, what is this but another side of the one vital Force whereby he is and works? All that a man does is physiognomical of him. You may see how a man would fight, by the way in which he sings; his courage, or want of courage, is visible in the word he utters, in the opinion he has formed, no less than in the stroke he strikes. He is one; and preaches the same Self abroad in all these ways.' 13. 99.

'A Being, I must say, the most utterly Dualistic; fashioned from the very heart of it, out of Positive and Negative (what we happily call Light and Darkness, Necessity and Freewill, Good and Evil, and the like); everywhere out of two mortally opposed things, which yet must be united in vital love, if there is to be any Life ;-a Being, I repeat, Dualistic beyond expressing; which will split in two, strike it in any direction, on any of its six sides; and does of itself split in two (into Contradiction), every hour of the day,-were not Life perpetually there, perpetually knitting it

together again! But as to that cutting-up, and parcelling, and labelling of the indivisible Human Soul into what are called "Faculties," it is a thing I have from of old eschewed, and even hated... A thing which you must sometimes do (or you cannot speak); yet which is never done without Error hovering near you; for most part, without her pouncing on you, and quite blindfolding you.'

9. 226.

'Very falsely was it said, "Names do not change Things.' Names do change Things; nay for most part they are the only substance, which mankind can discern in Things.' 9. 116.

III.

Education.

(1) 'Our schools go all upon the vocal hitherto; no clear aim in them but to teach the young creature how he is to speak, to utter himself by tongue and pen ;-which, supposing him even to have something to utter, as he so very rarely has, is by no means the thing he specially wants in our times. How he is to work, to behave and do; that is the question for him, which he seeks the answer of in schools;-in schools, having now so little chance of it elsewhere. In other times, many or most of his neighbours round him, his superiors over him, if he looked well and could take example, and learn by what he saw, were in use to yield him very much of answer to this vitalest of questions: but now they do not, or do it fatally the reverse way! Talent of speaking grows daily commoner among one's neighbours; amounts already to a weariness and a nuisance, so barren is it of great benefit, and liable to be of great hurt: but the talent of right conduct, of wise and useful behaviour seems to

grow rarer every day, and is nowhere taught in the streets and thoroughfares any more. Right schools were never more desirable than now. Nor ever more unattainable, by public clamoring and jargoning, than now.' 12. 233.

'Considered as the whole of education, or human culture, which it now is in our modern manners; all apprenticeship except to mere handicraft having fallen obsolete, and the "educated man" being with us emphatically and exclusively the man that can speak well with tongue or pen, and astonish men by the quantities of speech he has heard ("tremendous reader," "walking encyclopædia," and suchlike),—the Art of Speech is probably definable in that case as the short summary of all the Black Arts put together.' 20. 155.

'Human education is not, and cannot be, a thing of vocables. It is a thing of earnest facts; of capabilities developed, of habits established, of dispositions well dealt with, of tendencies confirmed and tendencies repressed-a laborious separating of the character into two firmaments; shutting down the subterranean, well down and deep; an earth and waters, and what lies under them; then your everlasting azure sky, and immeasurable depths of æther, hanging serene overhead.' 23. 52.

(2) 'Well, all that sad stuff being the too well-known product of our method of vocal education, the teacher merely operating on the tongue

of the pupil, and teaching him to wag it in a particular way, it has made various thinking men entertain a distrust of this not very salutary way of procedure; and they have longed for some less theoretic, and more practical and concrete way of working-out the problem of education ;-in effect, for an education not vocal at all, but mute except where speaking was strictly needful. There would be room for a great deal of description about this, if I went into it; but I must content myself with saying that the most remarkable piece of writing on it is in a book of Goethe's, the whole of which you may be recommended to take up, and try if you can study it with understanding. It is one of his last books; written when he was an old man above seventy years of age: I think, one of the most beautiful he ever wrote; full of meek wisdom, of intellect and piety; which is found to be strangely illuminative, and very touching, by those who have eyes to discern and hearts to feel it. This about education is one of the pieces in Wilhelm Meister's Travels; or rather, in a fitful way, it forms the whole gist of the book. I first read it many years ago; and, of course, I had to read into the very heart of it while I was translating it; and it has ever since dwelt in my mind as perhaps the most remarkable bit of writing which I have known to be executed in these late centuries.' 12. 189.

(3) Pursue your studies in the way your con