the vast changes at work in human thought.

Accordingly, he stood as a candidate for Marylebone, and, without
canvassing, for which he had neither time nor inclination, he was
elected second on the list. He had addressed several meetings, and,
as an amplification of his election address, he included extracts from
his forthcoming article, "The School Boards: What They Can Do, and
What They May Do," which were sent to the papers by the editor of
the _Contemporary Review_. (See _Coll. Ess._, iii, 374.) Here was
his programme, a great part of which he saw carried out:--Physical
training, for health and as a basis for further training; Domestic
training, especially for girls; Moral training, in a knowledge of
moral and social laws, and an engaging of the affections for what is
good instead of what is evil; Intellectual training, in knowledge and
the means of acquiring knowledge, alike for practical purposes and for
recreation.

The opponents of popular education raised their still familiar outcry
about "cramming children full of nonsense" and "unfitting them for
the state of life to which they were called." But one cannot say what
state of life they may be called to without opportunity of testing
their capacities, and as for cramming them with nonsense, such a
scheme, if properly carried out, ought rather to expel nonsense. Above
all, it set the interests of humanity above the mere development of
skill, which would simply turn the child of man into the subtlest
beast of the field.

True education, he declared, was impossible without "religion," the
unchanging essence of which lies in the love of some ethical ideal to
govern and guide conduct, "together with the awe and reverence which