Two senses.-Define the terms.-The good sense. But is there not a good sense and a bad sense, associated with the term Emulation; -and have not these eager disputants fallen into the same error, in this matter, that the two knights committed, when they immolated each other in a contest about the question whether a shield was gold or silver, when each had seen but one side of it? I incline to the opinion that this is the case,—and that those who wax so warm in this contest, would do well to give us at the outset a careful definition of the term EMULATION, as they intend to use it. This would perhaps save themselves a great deal of toil, and their readers a great deal of perplexity. Now it seems to me the truth on this question lies within a nutshell. 1. If emulation means a desire for improvement, progress, growth,—an ardent wish to rise above one's present condition or attainments,— or even an aspiration to attain to eminence in the school or in the world, it is a laudable motive. This is self-emulation. It presses the individual on to surpass himself. It compares his present condition with what he would be-with what he ought to be; and "forgetting those things which are behind, and reaching forth unto those which are before, he presses towards the mark for the prize." "An ardor kindled by the praiseworthy examples of others, inciting to imitate them, or to equal, or even excel them, without the desire of depressing them,"* is the sense in which * Dr. Webster. the apostle uses the term [Romans xi. 14] when he says: "If by any means I may provoke to emulation them which are my flesh, and might save some of them." If this be the meaning of emulation, it is every way a worthy principle to be appealed to in school. This principle exists to a greater or less extent in the mind of every child, and may very safely be strengthened by being called by the teacher into lively exercise; provided always, that the eminence is sought from a desire to be useful, and not from a desire of selfglorification. 2. But if emulation, on the other hand, means a desire of surpassing others, for the sake of surpassing them; if it be a disposition that will cause an individual to be as well satisfied with the highest place, whether he has risen above his fellows by his intrinsic well-doing, or they have fallen below him by their neglect; if it puts him in such a relation to others that their failures will be as gratifying to him as his own success; if it be a principle that prompts the secret wish in the child that others may miss their lessons, in order to give him an opportunity to gain applause by a contrast with their abasement, then, without doubt it is an unworthy and unholy principle, and should never be encouraged or appealed to by the teacher. It has no similitude to that spirit which prompts a man to "love his neighbor as himself." It has none of that generosity which rejoices in the success of others. Carried out in after-life, it becomes ambition, such as fired the breast of a Napoleon, who sought a throne for him The two views of emulation compared. self, though he waded through the blood of millions to obtain it. It is to this principle that the apostle, before quoted, alludes, when he classes emulation with the "works of the flesh," which are these: "adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, EMULATION, wrath, strife, seditions, &c.,—of the which things, I tell you before, as I have told you in times past, that they which do such things shall not inherit the kingdom of God." It is of this principle that the commentator, Scott, remarks:-"This thirst for human applause has caused more horrible violations of the law of love, and done more to desolate the earth, than even the grossest sensuality ever did." Thus Emulation is a term which indicates a very good or a very bad thing, according to the definition we give it. In one view of it, the warmest aspirings to rise are consistent with a generous wish that others may rise also. It is even compatible with a heartfelt satisfaction in its possessor, at the progress of others, though they should outstrip him in his upward course. It is the spirit which actuates all true Christians, as they wend their way heavenward, rejoicing the more as they find the way is thronged with those who hope to gain an immortal crown. In the other view of it, we see men actuated by selfishness mingled with pride, inquiring, in the spirit of those mentioned in scripture, "Who among us shall be the greatest?" We everywhere see men violating these sacred injunctions of divine wisdom: "Let no man The teacher's duty.-Objections.-Answers. "Let seek his own, but every man another's wealth." nothing be done through strife or vain-glory; but in lowliness of mind, let each esteem other better than hemselves."-" In honor preferring one another." If such be the true pictures of emulation, in both the good and the bad sense, certainly teachers can not hesitate a moment as to their duty. They may appeal to the principle first described,-cultivate and strengthen it; and in so doing, they may be sure they are doing a good work. But unless they intend to violate the teachings of common sense, and the higher teachings of Christianity, I know not how they can appeal to the principle of emulation as defined in the second case. But it may be urged that the teacher will find emulation, even in this latter sense, existing in human nature; that he cannot get rid of it if he will; that it will be one of the most active principles to which he can resort in arousing the mind to exertion; and, furthermore, that it has been appealed to by many of the most eminent teachers time out of mind. To this it is replied, that it is not disputed that children are selfish; and that this selfishness may indeed be made a powerful instrumentality in urging them forward to the attainment of a temporary end. But does the existence of selfishness prove that it needs cultivation in the human character? And will the end, when attained, justify the means? Is the end, whatever it may be, if attained at such a cost, a blessing to be Further objections.-Emulation not essential to success. desired? Will not the heart suffer more than the head will gain? It may be further urged, that the child will find the world full of this principle when he leaves the school; and why, it is asked, should he at school be thrown into an unnatural position? I answer that evil is not to be overcome by making evil more prevalent,—and though there may be too much of self-seeking in the world, that is the very reason why the teacher should · not encourage its growth. The more true Christianity prevails in the world, the less there will be of that spirit which rejoices at another's halting; hence I am convinced the teacher should do nothing to make that spirit more prevalent. Nor is it essential to the progress of the pupil even temporarily, since there are other and worthier principles which can be as successfully called into action. If we look carefully at the expediency of thus stimulating the mind, we find that after the first trial of strength, many become disheartened and fall behind in despair. It will soon be obvious, in a class of twenty, who are the few that will be likely to surpass all others; and therefore all the others, as a matter of course, fal! back into envy, perhaps into hopeless indifference. Who has not seen this in a class in spelling, for instance, where the strife was for, the "head" of the class, but where all but two or three were quite as well satisfied with being at the "foot?" It does not then accomplish the purpose for which it is employed; and since those who are aroused by it, are even more injured than |