of definite and distinct knowledge; and believed that these elements should be taught with the utmost possible simplicity, comprehensiveness and mutual connection.

VI. Pestalozzi, as well as Basedow, desired that instruction should commence with the intuition or simple perception of external objects and their relations. He was not, however, satisfied with this alone, but wished that the art of observing should also be acquired. He thought the things perceived of less consequence than the cultivation of the perceptive powers, which should enable the child to observe completely,-to exhaust the subjects which should be brought before his mind.

VII. While the Philanthropinists attached great importance to special exercises of reflection, Pestalozzi would not make this a subject of separate study. He maintained that every subject of instruction should be properly treated, and thus become an exercise of thought; and believed, that lessons on Number, and Proportion and Size, would give the best occasion for it.

VIII. Pestalozzi, as well as Basedow, attached great importance to Arithmetic, particularly to Mental Arithmetic. He valued it, however, not merely in the limited view of its practical usefulness, but as an excellent means of strengthening the mind. He also introduced Geometry into the elementary schools, and the art connected with it, of modeling and drawing beautiful objects. He wished, in this way, to train the eye, the hand, and the touch, for that more advanced species of drawing which had not been thought of before. Proceeding from the simple and intuitive, to the more complicated and difficult forms, he arranged a series of exercises so gradual and complete, that the method of teaching this subject was soon brought to a good degree of perfection. IX. The Philanthropinists introduced the instruction of language into the common schools, but limited it chiefly to the writing of letters and preparation of essays. But Pestalozzi was not satisfied with a lifeless repetition of the rules of grammar, nor yet with mere exercises for common life. He aimed at a development of the laws of language from within-an introduction into its internal nature and construction and peculiar spirit-which would not only cultivate the intellect, but also improve the affections. It is impossible to do justice to his method of instruction on this subject, in a brief sketch like the presentbut those who have witnessed its progress and results, are fully aware of its practical character and value.

X. Like Basedow, Rochow and others, Pestalozzi introduced vocal music into the circle of school studies, on account of its powerful influence on the heart. But he was not satisfied that the children should learn to sing a few melodies by note or by ear. He wished them to know the rules of melody and rhythm, and dynamics-to pursue a regular course of instruction, descending to its very elements, and rendering the musical notes as familiar as the sounds of the letters. The extensive work of Nageli and Pfeiffer has contributed very much to give this branch of instruction a better form.

XI. He opposed the abuse which was made of the Socratic method in many of the Philanthropinic and other schools, by attempting to draw something out of children before they had received any knowledge. He recommends, on the contrary, in the early periods of instruction, the established method of dictation by the teacher and repetition by the scholar, with a proper regard to rhythm, and at a later period, especially in the mathematical and other subjects which involve reasoning, the modern method, in which the teacher merely gives out the problems in a proper order, and leaves them to be solved by the pupils, by the exertion of their own powers.

XII. Pestalozzi opposes strenuously the opinion that religious instruction should be addressed exclusively to the understanding; and shows that religion lies deep in the hearts of men, and that it should not be enstamped from without, but developed from within; that the basis of religious feeling is to be found in the childish disposition to love, to thankfulness, to veneration, obedience and confidence toward its parents; that these should be cultivated and strengthened and directed toward God; and that religion should be formally treated of at a later period in connection with the feelings thus excited. As he requires the mother to direct the first development of all the faculties of her child, he assigns to her especially the task of first cultivating the religious feelings. XIII. Pestalozzi agreed with Basedow, that mutual affection ought to reign between the educator and the pupil, both in the house and in the school, in or

der to render education effectual and useful. He was, therefore, as little disposed as Basedow, to sustain school despotism; but he did not rely on artificial excitements, such as those addressed to emulation. He preferred that the children should find their best reward in the consciousness of increased intellectual vigor; and expected the teacher to render the instruction so attractive, that the delightful feeling of progress should be the strongest excitement to industry and to morality.

XIV. Pestalozzi attached as much importance to the cultivation of the bodily powers, and the exercise of the senses, as the Philanthropinists, and in his publications, pointed out a graduated course for this purpose. But as Gutsmuths, Vieth, Jahn, and Clias treated this subject very fully, nothing further was written concerning it by his immediate followers.

Such are the great principles which entitle Pestalozzi to the high praise of having given a more natural, a more comprehensive and deeper foundation for education and instruction, and of having called into being a method which is far superior to any that preceded it.

But with all the excellencies of the system of education adopted by Pestalozzi, truth requires us to state that it also involves serious defects.

1. In his zeal for the improvement of the mind itself, and for those modes of instruction which were calculated to develop and invigorate its faculties, Pestalozzi forgot too much the necessity of general positive knowledge, as the material for thought and for practical use in future life. The pupils of his establishment, instructed on his plan, were too often dismissed with intellectual powers which were vigorous and acute, but without the stores of knowledge important for immediate use-well qualified for mathematical and abstract reasoning, but not prepared to apply it to the business of common life.

2. He commenced with intuitive, mathematical studies too early, attached too much importance to them, and devoted a portion of time to them, which did not allow a reasonable attention to other studies, and which prevented the regular and harmonious cultivation of other powers.

3. The method of instruction was also defective in one important point. Sim-1 plification was carried too far, and continued too long. The mind became so accustomed to receive knowledge divided into its most simple elements and smallest portions, that it was not prepared to embrace complicated ideas, or to make those rapid strides in investigation and conclusion which is one of the most important results of a sound education, and which indicates the most valuable kind of mental vigor both for scientific purposes and for practical life.

4. He attached too little importance to testimony as one of the sources of our knowledge, and devoted too little attention to historical truth. He was accustomed to observe that history was but a tissue of lies;' and forgot that it was necessary to occupy the pupil with man, and with moral events, as well as with nature and matter, if we wish to cultivate properly his moral powers, and elevate him above the material world.

5. But above all, it is to be regretted, that in reference to religious education, he fell into an important error of his predecessors. His too exclusive attention to mathematical and scientific subjects, tended, like the system of Basedow, to give his pupils the habit of undervaluing historical evidence and of demanding rational demonstration for every truth, or of requiring the evidence of their senses, or something analogous to it, to which they were constantly called to appeal in their studies of Natural History.

It is precisely in this way, that many men of profound scientific attainments have been led to reject the evidence of revelation, and some, even, strange as it may seem, to deny the existence of Him, whose works and laws they study. In some of the early Pestalozzian schools, feelings of this nature were particularly cherished by the habit of asserting a falsehood in the lessons on Mathematics or Natural history, and calling upon the pupils to contradict it or disprove it if they did not admit its truth. No improvement of the intellectual powers, can, in our view, compensate for the injury to the moral sense and the diminished respect for truth, which will naturally result from such a course. 6. While Pestalozzi disapproved of the attempts of the Philanthropinists to draw forth from the minds of children, before they had stores of knowledge, he seemed to forget the application of his principle to moral subjects, or to imagine that this most elevated species of knowledge was innate. He attempted too much to draw from the minds of his pupils those great truths of religion and the

spiritual world which can only be acquired from revelation; and thus led them to imagine they were competent to judge on this subject without external aid. It is obvious that such a course would fall in most unhappily with the tendencies produced by other parts of the plan, and that we could not hope to educate in such a mode, a truly Christian community.

The personal character of Pestalozzi also influenced his views and methods of education on religious subjects. He was remarkably the creature of powerful impulses, which were usually of the most mild and benevolent kind; and he preserved a child-like character in this respect even to old age. It was probably this temperament, which led him to estimate at a low rate the importance of positive religious truth in the education of children, and to maintain that the mere habit of faith and love, if cultivated toward earthly friends and benefactors, would, of course, be transferred to our Heavenly Father, whenever his character should be exhibited to the mind of the child. The fundamental error of this view was established by the unhappy experience of his own institution. His own example afforded the most striking evidence that the noblest impulses, not directed by established principles, may lead to imprudence and ruin, and thus defeat their own ends. As an illustration of this, it may be mentioned that, on one of those occasions, frequently occurring, on which he was reduced to extremity for want of the means of supplying his large family, he borrowed four hundred dollars from a friend for the purpose. In going home, he met a peasant, wringing his hands in despair for the loss of his cow. Pestalozzi put the entire bag of money into his hands, and ran off to escape his thanks. These circumstances, combined with the want of tact in reference to the affairs of common life, materially impaired his powers of usefulness as a practical instructor of youth. The rapid progress of his ideas rarely allowed him to execute his own plans; and, in accordance with his own system, too - much time was employed in the profound development of principles, to admit of much attention to their practical application.

But, as one of his admirers observed, it was his province to educate ideas and not children. He combated, with unshrinking boldness and untiring perseverance, through a long life, the prejudices and abuses of the age in reference to education, both by his example and by his numerous publications. He attacked with great vigor and no small degree of success, that favorite maxim of bigotry and tyranny, that obedience and devotion are the legitimate offspring of ignorance. He denounced that degrading system, which considers it enough to enable man to procure a subsistence for himself and his offspring-and in this manner, merely to place him on a level with the beast of the forest; and which deems every thing lost whose value can not be estimated in money. He urged upon the consciences of parents and rulers, with an energy approaching that of the ancient prophets, the solemn duties which Divine Providence had imposed upon them, in committing to their charge the present and future destinies of their fellow-beings. In this way, he produced an impulse, which pervaded the continent of Europe, and which, by means of his popular and theoretical works, reached the cottages of the poor and the palaces of the great. His institution at Yverdun was crowded with men of every nation; not merely those who were led by the same impulse which inspired him, but by the agents of kings and noblemen, and public institutions, who came to make themselves acquainted with his principles, in order to become his fellow-laborers in other countries."

IV. STATE INDUSTRIAL SCHOOL FOR GIRLS,

AT LANCASTER, MASSACHUSETTS.

THE act, establishing the State Reform School for Girls, was passed by the Legislature of Massachusetts, on the 21st of May, 1855, and the Commissioners appointed for this purpose, located the school in the quiet and beautiful town of Lancaster, where they proceeded to erect,-instead of one large building, surrounded by walls, or forming a wall itself by inclosing a hollow square, several edifices, plain in their architecture, and arranged to accommodate separate families, forming together a little industrial village around their common chapel. In these edifices, on the 27th of August, 1856, the school was opened, the first industrial, reformatory school, upon the family system,* as distinguished from the penitentiary, in the United States, and which, by its success, we believe, is destined to modify our reformatory institutions and agencies.

Each house, of which three are now occupied, is perfect in itself, having accommodation for the instruction, industry and domestic training of thirty girls. Each of them is two stories in height, and constructed in the form of an L. Entering at the front door, which is near the angle of the L, on the right is the parlor; from which opens the "work room," likewise on the right hand of the entrance; next, is a small lighted room, or closet, and beyond is the school room. Opposite the "work room" is the laundry and a large closet. On the left of the entrance is the dining room, and beyond that is the pantry and kitchen, with a bath room, wash room and drying room.

Over each house two matrons, (one called the assistant,) and affectionately addressed as mother and aunt by the girls, are placed, into whose hands is given the entire care and discipline of the family; the superintendent being their counselor, and affording advice and aid whenever requested. In addition to the three homes, is a house for the superin

How far the Commissioners, in their plan of organization, which differs so materially from that of the State Reform School for boys at Westboro', were influenced by the "Letter" addressed to them by Dr. S. G. Howe, we have no means of knowing, but we advise every committeeman and commissioner, and every legislator and philanthropist, who wishes to do something for the reformation and elevation of vicious, or viciously disposed girls or boys, to read that Letter, and also to read thoughtfully any good account of the Farm Reformatory, at Mettray in France; of the Rough House, at Horn near Hamburg; of the Red Hill Farm School for Boys near London, and of the Red Lodge Reform School for Girls near Bristol, England, and they can not fail to see that any institution which aims at the reformation of this class of young persons, and especially of girls, must have as much of the home, the family, and the school in it as is practicable; and more of the daily and hourly moral training, which is necessarily involved in the habit of useful occupation on the farm, or in the workshop, or the household, and in the cheering word of woman, acting and feeling as a mother, or sister, or companion, or the wise counsel and example of men acting like fathers, brothers and friends, than can be found in a prison.

tendent, who is also the chaplain of the institution, a house for the farmer, and a chapel.

Besides the facilities in the building for organizing the institution on the basis of the family, it differs from others in that its subjects are saved from the dishonor of a sentence from a criminal tribunal. No girl is sent to it from the courts; but special commissioners are appointed by the executive, (the judges of probate being commissioners ex officio,) in the various towns in the state, before whom the girls are brought, and who have authority to commit them to the institution for the term of their minority. The object of the school is to succor and save such girls, under sixteen, as are exposed to a life of crime, through orphanage, vagrancy, unsuitable homes, etc.; or have been guilty of acts of petty crime, but have not become habitual and hardened criminals.

The school differs from others of the same class, in that it proposes to retain its subjects solely by a moral and social power, rather than by walls, locks and bars. It is surrounded by a simple paling fence, and the girls take their exercise as freely upon the lawn as children of the common schools. There have been (in six months) but two slight attempts to escape, and the officers feel no more anxiety in reference to this, after a pupil has remained long enough to awaken a personal affection for the matrons, than parents do in reference to their children. The trustees reason that it is better to be subjected to some inconvenience in securing the return of fugitives, if, on rare occasions, there are attempts to leave the premises, than to break so seriously into the family plan as to introduce physical restraint. In the case of two-thirds of the present inmates, no ordinary inducement could lead them to leave, without permission. The punishments are simple, appealing rather to the moral sense than to a fear of bodily suffering. The discipline chiefly relied upon, and thus far failing in no instance, is seclusion from their companions in their own or another room, with a light diet, and the affectionate and christian expostulation of the matron. The most impertinent and obstinate, after a period of exclusion from the society of their companions, and of reflection, yield to the discipline of the school.

These girls are placed in the institution until their majority, but the trustees have authority to bind them out in suitable families, whenever in their judgment it will be for the best interests of the child that this should be done, or when the work of reformation is so far completed as to give them confidence in the future integrity and virtue of their previous wards.

The institution, since its opening, has been under the immediate care of Rev. Bradford K. Pierce, who possesses, in an eminent degree, the bright, hopeful, cheerful temper, the kind sympathies, the enthusiastic devotion to the best spiritual interests of his charge, which are essential to the highest success.

We give below a communication from a valued correspondent, after a recent visit to this interesting institution.