days, memorial pageants, monuments-all testify to the intensity of the group instinct. The pupil needs also to learn humility, sacrifice, cooperativeness. It is less important for him to insist on his rights than it is to stress his duties and privileges. Moral education as the atmosphere of every classroom is the paramount duty of every school teacher, and this implies, what is only too frequently ignored, that the teacher can best teach these social truths by example; i. e., by living among the pupils a beautiful, winsome incarnation of the sympathetically social life. 4. To vision and to possess the divine. One of the easy temptations of those who are concerned with intellectual matters is to discount and to ignore the behests of the religious instinct. However, we may differ regarding denominational creeds (which are purely intellectual phases of religion) we must ascribe to the fact that man craves contact with something superior to his own life. Perhaps it is a highly evolved manifestation of the instinct of fear. Primitive man heard and saw natural phenomena that could not be explained by any rational or otherwise satisfactory method. Some power unknown and invisible hurled the thunderbolt, shook the tempest-frenzied trees, stirred into seething, hissing anger the lately placid lakes and streams. From the dark came moans and cries. Mysterious forces killed his tribesmen and strange influences sent him the harvest yield. Man looked up unto the hills whence came not only his help but his destruction, and looking up he sought to draw nigh to his invisible Master and to offer appeasing gifts or present sacrifices of praise and thanksgiving. Explain its origin how we may it still is commonly true that prayer is one of man's most refined modes of self-expression. Religious devotion, apart from any narrow dogmatic interpretation, is the glorification of the best in man. While it is undesirable for the public school to teach denominationalism in any form, it is altogether worthy of the teacher to interpret life in the terms of the religious instinct. It would be an advantage if some one would compile the most inspiring sections of all the sacred books of all religions for a reading book in English courses. 5. To construct new forms of economical and peaceful living. The modern emphasis on vocational efficiency and its necessary development in vocational curriculums is no less important than to provide each school person with ideals of sound social living and to equip him with the means of approximating these ideals in a reasonably short period. The test of any educational system lies in the amount of initiative and the refinement of idealism and the righteousness of method characterizing the incoming recruits in active citizenship. Men for centuries have been builders of states, internally advantageous to each citizen or subject. The present European war indicates that education has failed to produce men and women with minds and hearts big enough to recognize in peoples of other states justice and rights common to all men. Nationalism has become a fetich, a Moloch, a Juggernaut, a Gehenna. Diplomacy with its fantastic uniforms and insincere etiquette upsets and overrides the laws of right and wrong that each nation protects for its own citizens. But higher than this internal safety are international trust and cooperation intolerant of duplicity in international affairs and opposed to the double standard of morals, one for individuals and another for states. If such a program of international peace is feasible (and surely it does not lie beyond realization) then the educational systems of the world face a task worthy of man's noblest powers. It is not enough to evolve a culture that softens and enriches our external conditions of living; there is a culture of heart, a refinement of emotions, and exaltation of motives, that must accompany the former. It is at this point that education breaks down. Intellectual acumen and broad scholarship do not show high correlation with friendly sentiments and neighborly helpfulness in the large meanings of these terms. Human nature and state nature demand not nationalism but universal brotherhood as safeguards of permanent achievement in all realms of thought and activity. The American boys and girls who have been lifted intellectually by public school training some day will face as voters and leaders not only national needs and crises, but they will meet men and women who have studied world truths in England, France, Germany, Italy, Russia, et al. Their language differs from ours, customs and interpretations vary from our own, but the fact that all of them have studied the same or similar problems becomes a common basis not only for individual intercourse but for state coop eration and state fellowship. If their and our intellectual training will not help them and us to plan equity and peace for us all and our states; if study and broad mental travel with resulting insight will not give all of us power to penetrate the veil of state idolatry and superstition, then we are doomed to build empires and to evolve homes and arts to-day only for state fanatics to mutilate and to destroy tomorrow. Perhaps, as Kidd claims, war is the essential of progress. If so, is progress worth while? Life The mist where the billows roll- The lily and the rose Whose fragrance fills the air One hidden life disclose, Each is a spirit fair. The blossom that decays, And seems to fade from earth With life immortal stays And seeks a fairer birth. No life is base or lowly, For all life is divine, And climbeth heavenward slowly, Though darkly now we wander, A. S. AMES, MEDFIELD, MASS. Outline Study of Virgil's Aeneid, Books III to VI.* BY SUPERINTENDENT A. T. SUTTON, CHElan, Wash. Book III. k. (Proem). In winter after fall of Troy Aeneas builds a fleet. (1-8). 1. (Narrative). The journey is begun and the first stage is from mount Ida to Thrace. He set sail in the summer of the second year. (13-68). m. n. 0. I. Aeneas builds a city. (17-18). II. Adventures in Thrace. (19-68). Second stage-Thrace to Delos (in spring of third year). (69-101). I. Voyage: landing. (69-83). II. Consults oracle of Apollo at Delos. (84-101). Third stage Delos to Crete, (spring of third year). (102-146) I. Misinterpreting the response of the oracle, Aeneas sails for Crete instead of Italy. (102-131). II. He lands at Crete; ill-omens and plague retard the building of the city. (132-146). Fourth stage-from Crete to the Strophides. (147-266). I. Spends two years in Crete: warned by the Gods he sails in the fifth year for Italy. (147-208). II. Adventures in the Strophides. (209-266). p. Fifth stage-From the Strophides to Actium. (266-288). Sixth stage From Actium to Buthrotum (sixth year). (289-505). q. I. Aeneas finds there Helenus a son of Priam with his wife *For similar Outlines on Caesar's Gallic War, the Catilinian Orations, Cicero's Defense of the proposed Manillan Law and of Virgil's Aeneid Books I and II by the same author see Education for Nov., 1914, Feb., March, May, October, December, 1915, and September, November 1916, and April, 1917. Attention is called to an error in the title of the Outline printed in September, 1916, Education, which should have read: "Cicero's Second, Third and Fourth Catilinian Orations." r. S. t. u. II. Aeneas is instructed by Helenus in all the trials that yet await him on his voyage. (356-462). 1. Not to sail directly across to Italy on account of the 2. Must go to the nearest point in Italy and coast to 4. Before the wanderings of the Trojans are ended III. The departure. (463-405). Seventh stage-from Buthrotum to Promontorium Acroceraunium. (406-520). Eighth stage thence to Promontorium Iapygium Salentinum (extremity of Italy). (521-550). Ninth stage-from southern Italy to eastern Sicily. I. He touches near mount Aetna. (551-587). II. Adventures in Sicily. (588-683). Tenth stage from the east coast around to Drepanum. (684715). I. Avoiding Scylla and Chaybdis Aeneas reaches Drepanum. (684-708). II. Anchises, Aeneas' father, dies in Drepanum. (708-715). (At line 715 of this Book the narrative of Book I begins) Book IV. 21. Dido falls in love with Aeneas: her sister Anna advises her to marry him. (1-53). 22. Description of Dido's state of mind. (54-89). 23. Juno alarmed proposes to Venus the marriage of the two and the union of their Nations: Venus assents. (90-128). 24. The hunt of the Carthagenians and Trojans: during a storm sent by Juno Aeneas and Dido take refuge in the same cave and are married (?) there. (129-172). 25. Rumor bears the tidings through Lybia. (173-197). 26. King Iarbus complains to Jupiter because Dido has rejected him for Aeneas. (198-218). |