Part 4 (2/2)

that is, bring what is _iht attitude to becoh sympathy induced by the concrete (it cannot be induced by the abstract); in other words, prepare the way for the apprehension of the truth--

do the thing shall breed the thought, Nor wrong the thought,the mediate word;

that is, Art, so to speak, is the worddirectly to do with an explicit presentation of the truth 'The highest, the only operation of Art, as of Nature,' says Goethe, 'is for)

So ery on the wall,-- So, note by note, bring music from your mind, Deeper than ever the Andante dived,-- So write a book shall mean, beyond the facts, Suffice the eye and save the soul beside

The greatest moral teachers the world has ever known, have exhibited the least of explicit ospels,--clothed theery and incident and, by so doing, have given them that _vitality_ which alone can awaken sympathy, and thus induce a her truths, and a coreat principles

A deep sy: this implies a rectification of the spiritual nature--its harreat aed in one's brain, and this sy To secure it, the 'Word' of the teacher must beco and breathing,--it must be represented as _ men of its unquenchable vitality, its relationshi+p with the divine, through the h its final _triu to earthly standards of the triumphant There are novels which exhibit a so up of things at the end--the good being rewarded outwardly and the bad punished But

In the corrupted 'currents of this world, Offence's gilded hand may shove by justice,but 'tis not so above

The teachings of Jesus are clothed in circuery which were fas spake Jesus unto the multitude in parables; and without a parable spake he not unto them' To use the words of Archbishop Trench in his 'Unconscious Prophecies of Heathendoth kissed each other, and were thenceforedded forever'

The liberal-minded reader of the four records which we have of Christ's life and teachings,to the previously existing knowledge of truth in the abstract; he rather caused truth which philosophers and nized, to be known 'by heart' He presented it _concretely_, in his own life and in his teachings, and thus worked it into that 'daily bread' for which he commanded us to pray, and which alone will nourish human sympathy and love In its previous intellectual, abstract form, it did not, and could not, become an element of spiritual life

In the thirty beautiful little stories in the New Testa, and indeed all educators in the fullest sense, , naious truth can be secured only through the concrete, and the personal, through that which is the truth, and not through an abstract enunciation--through that form which _is_ loved for its own sake; whose beauty is its own excuse for being; and the sense of love and beauty, when awakened, s plain _Ubi caritas, ibi claritas_

Many who have written books for the young professedly to impart Christian instruction, have least observed the s of him whom they profess to take as their Great Exemplar

Their instruction is too explicit It is presented without a sufficiency of concrete clothing to keep it warm; sometimes in its abstract nakedness It is thus powerless to awaken the love and sy hearts

If the views above expressed are sound, I would say that, in choosing reading iven to such stories as serve to awaken the iination, exercise the sympathies, and nourish a lively and joyous enthusiasious stories, and should choose in their stead, stories of human sympathy and sacrifice, heroic endurance, and unconscious virtues (_conscious_ virtue is aleak), fairy tales, and legends gay and sad A child of healthful, unperverted feelings is averse to ious books, as a class It would rather read about Robinson Crusoe and his faithful man Friday, and it is far better that it should have such preference--far better that it should live, while a child,

in the golden pri preious principles, 'useful' knowledge, and the sciences Wholesome to every one would be such 'Recollections of the Arabian Nights' as are expressed by Tennyson:

'Far off, and where the le airs of ; Not he: but soht, Life, anguish, death, iled, unrepressed, Apart froolden priood Haroun Alraschid'

A child cannot be made virtuous by maxiht, but a drae? Who shall rail Against her beauty? May she mix With men and prosper! Who shall fix Her pillars? Let her work prevail

But

What is she, cut from love and faith, But some wild Pallas from the brain Of Demons?

Let her know her place; She is the second, not the first