the imagination. The reason, they say, is mechanical, and cannot rise
above the known; that is to say, the real; whereas the imagination is
creative and attains to the unknown, the ideal. Its highest work is the
creation of beauty. Because it is unruly, and precarious in its action,
however, the imagination requires the most careful guidance, and the
assistance of the reason. Students are taught to idealise and invent, as
well as to analyse and reason, but without disturbing the equilibrium of
the faculties by acquiring a pronounced habit of one or the other. It is
better, they say, to be reasonable than a reasoner; to be imaginative
than a dreamer; and to have discernment or insight than mere knowledge.

The most important study of all is the art of living, or in other words
the art of leading a simple, noble, and beautiful life. It finishes
their education, and consists in the reduction of their highest precepts
and ideals to practice. The reasons for every lesson are given so far
as they are known, and they are always founded in the nature of things.
A pupil is taught to act in a particular way, not in the hope of a
reward or in the fear of punishment, but because it would be contrary to
the laws of matter and spirit to act otherwise; in short, because it is
right. They hold that life is its own end as well as its own reward.
According as it is good or bad, so it achieves or fails of its purpose,
and is happy or miserable. We are happy by our emotions or feelings, and
through these by our actions. Happiness comes from goodness, but is not
perfect without health, beauty, and fitness: hence the pupils are taught
self-regulation, practical hygiene, and a graceful manner. Indeed, their
passion for beauty is such that they regard nothing as perfect until it
is beautiful.

As beauty of mind, soul, and body, is their aim, a beautiful person is
held in the highest honour. Prizes are offered for beauty, and statues