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said nothing about direct instruction in that which it is the chief of all the ends of intellectual education to qualify us for—the exercise of thought on the great interests of mankind as moral and social beings—ethics and politics, in the largest sense. These things are not, in the existing state of human knowledge, the subject of a science, generally admitted and accepted. Politics cannot be learnt once for all, from a text-book, or the instructions of a master. What we require to be taught on that subject, is to be our own teachers. It is a subject on which we have no masters to follow; each must explore for himself, and exercise an independent judgment. Scientific politics do not consist in having a set of conclusions ready made, to be applied everywhere indiscriminately, but in setting the mind to work in a scientific spirit to discover in each instance the truths applicable to the given case. And this, at present, scarcely any two persons do in the same way. Education is not entitled, on this subject, to recommend any set of opinions as resting on the authority of established science. But it can supply the student with materials for his own mind, and with helps to use them. It can make him acquainted with the best speculations on the subject, taken from different points of view: none of which will be found complete, while each embodies some considerations really relevant, really requiring to be taken into the account. Education may also introduce us to the principal facts which have a direct bearing on the subject, namely the different modes or stages of civilization that have been found among mankind, and the characteristic properties of each. This is the true purpose of historical studies, as prosecuted in an University. The leading facts of ancient and modern history should be known by the student from his private reading: if that knowledge be wanting, it cannot possibly be supplied here. What a Professor of History has to teach, is the meaning of those facts. His office is to help the student in collecting from history what are the main differences between human beings, and between the institutions of society, at one time or place and at another: in picturing to himself human life, and the human conception of life, as they were at the different stages of human development: in distinguishing between what is the same in all ages and what is progressive, and forming some incipient conception of the causes and laws of progress. All these things are as yet very imperfectly understood even by the most philosophic enquirers, and are quite unfit to be taught dogmatically. The object is to lead the student to attend to them; to make him take interest in history not as a mere narrative, but as a chain of causes and effects still unwinding itself before his eyes, and full of momentous consequences to himself and his descendants; the un-
