memory in a way that no mere information heard from a teacher, or read in a school-book, can be registered.  Even if he fails, the tension to which his faculties have been wound up, insures his remembrance of the solution when given to him, better than half-a-dozen repetitions would.  Observe, again, that this discipline necessitates a continuous organisation of the knowledge he acquires.  It is in the very nature of facts and inferences assimilated in this normal manner, that they successively become the premises of further conclusions—­the means of solving further questions.  The solution of yesterday’s problem helps the pupil in mastering to-day’s.  Thus the knowledge is turned into faculty as soon as it is taken in, and forthwith aids in the general function of thinking—­does not lie merely written on the pages of an internal library, as when rote-learnt.  Mark further, the moral culture which this constant self-help involves.  Courage in attacking difficulties, patient concentration of the attention, perseverance through failures—­these are characteristics which after-life specially requires; and these are characteristics which this system of making the mind work for its food specially produces.  That it is thoroughly practicable to carry out instruction after this fashion, we can ourselves testify; having been in youth thus led to solve the comparatively complex problems of perspective.  And that leading teachers have been tending in this direction, is indicated alike in the saying of Fellenberg, that “the individual, independent activity of the pupil is of much greater importance than the ordinary busy officiousness of many who assume the office of educators;” in the opinion of Horace Mann, that “unfortunately education amongst us at present consists too much in telling, not in training;” and in the remark of M. Marcel, that “what the learner discovers by mental exertion is better known than what is told to him.”

Similarly with the correlative requirement, that the method of culture pursued shall be one productive of an intrinsically happy activity,—­an activity not happy because of extrinsic rewards to be obtained, but because of its own healthfulness.  Conformity to this requirement, besides preventing us from thwarting the normal process of evolution, incidentally secures positive benefits of importance.  Unless we are to return to an ascetic morality (or rather im-morality) the maintenance of youthful happiness must be considered as in itself a worthy aim.  Not to dwell upon this, however, we go on to remark that a pleasurable state of feeling is far more favourable to intellectual action than a state of indifference or disgust.  Every one knows that things read, heard, or seen with interest, are better remembered than things read, heard, or seen with apathy.  In the one case the faculties appealed to are actively occupied with the subject presented; in the other they are inactively occupied with it, and the attention