most appositely: "The Jesuits know better, perhaps, than others how to use declamations, contests, premiums, etc., effectively. Protestant educators are wont to express their indignation, and to inveigh against the Jesuits, for having made emulation the moving power in learning. The practice of Protestant schools never shared the disgust of these theorizers at the use of emulation, and I do not know whether this practice should be censured. It is true that the good emulation is closely related to the bad, but without the former there has never been a good school."[1]
That these exercises were by no means intended to develop the bad emulation, or false self-love in the young, is evident; this would have been little to the purpose with religious teachers. "Let them root out from themselves, in every possible way, self-love and the craving for vain glory," says the oldest code of school rules in the Society, probably from the pen of Father Peter Canisius.[2] What is appealed to, is the spirit of good and noble emulation, – honesta aemulatio, as the Ratio says, – and that by a world of industry which spurs young students on to excellence in whatever they undertake, and rewards the development of natural energies with the natural luxury of confessedly doing well. This makes the boys feel happy in having done well, however little they enjoyed the labor before, and will rouse them to new exertions. Gradually they may then be led to have higher motives in their endeavors. Does not the Divine teacher of mankind act similarly? He demands great sacri-
