The object of all good education is to develop just these powers accuracy in observation, quickness and certainty in seizing upon the main points of new subjects, and discrimination in separating the trivial from the important in great masses of facts. This is what liberal education does for the physician, the lawyer, the minister, and the scientist. This is what it can do also for the man of business; to give a mental power is one of the main ends of the higher education. Is not active business a field in which mental power finds full play? Again, education imparts knowledge, and who has greater need to know economics, history, and natural science than the man of large business?

Further, liberal education develops a sense of right, duty, and honor; and more and more, in the modern world, large business rests on rectitude and honor, as well as on good judgment. Education does this through the contemplation and study of the moral ideals of our race; not in drowsiness or dreaminess or in mere vague enjoyment of poetic and religious abstractions, but in the resolute purpose to apply spiritual ideals to actual life. The true university fosters ideals, but always to urge that they be put into practice in the real world. When the universities hold up before their youth the great Semitic ideals which were embodied in the Decalogue, they mean that those ideals should be applied in politics. When they teach their young men that Asiatic ideal of unknown antiquity, the Golden Rule, they mean that their disciples shall apply it to business; when they inculcate that comprehensive maxim of Christian ethics, "Ye are all members of one another," they mean that this moral principle is applicable to all human relations, whether between individuals, families, states, or nations.

THE BEGINNINGS OF AMERICAN ORATORY

From the author's lectures on oratory, with his permission
BY THOMAS WENTWORTH HIGGINSON

It is a singular fact that the three leaders of the revolution, in the Massachusetts colony, John Adams, Sam Adams, and Oxenbridge Thatcher, were all trained originally to be clergymen, and all afterwards determined to be lawyers, and get their legal training in addition. John Adams did it; Oxenbridge Thatcher did it. Sam Adams's parents held so hard to the doctrine that the law was a disreputable profession that they never allowed him to enter it. He went into business, but before he got through, mixed himself up with legal questions more than the two others put together. And what is more, and what has only lately been brought out distinctly, there existed in the southern colonies represented by Virginia very much the same feeling, only coming from a different source.

It was not a question of church membership or of ecclesiastical training the southern colonies never troubled themselves very much about those things - but turned upon a wholly different thing. The southern colonies were based on land ownership; the aim was to build up a type of society like the English type, an aristocratic system of landowners as in England. And these miscellaneous men who, without owning large estates or large numbers of slaves, came forward to try cases in court, were regarded with the same sort of suspicion which the same class had to meet in Massachusetts.

Patrick Henry, the greatest of Virginians for the purpose for which Providence had marked him out, was always regarded by Jefferson in very much the same light in which

Sam Adams was by his uncles, who were afraid he wanted to be a lawyer. Henry was regarded as a man from the people, an irregularly trained man. Jefferson, you will find, criticizes his pronunciation severely. He talked about "yearth" instead of "earth." He said that a man's "nateral" parts needed to be improved by "eddication.' Jefferson had traveled in Europe and talked with cultivated men in other countries. He did not do that sort of thing, and he, not being a man of the most generous or candid nature, always tries to make us think that Patrick Henry was a nobody who had very little practice. And it was not until the admirable life of him written for the "American Statesmen" series by my predecessor in this lectureship, Moses Coit Tyler, whose loss we so greatly mourn, that it was clearly made out that, on the contrary, he had an immense legal practice and was wonderfully successful in a great variety of cases.

So, both North and South, there was this antagonism to this new class coming forward; and yet that new class stepped forward and took the leadership of the American Revolution. Not that the clergy were false to their duty. They did their duty well. There is a book by J. Wingate Thornton, called "The Clergy of the American Revolution," which contains an admirable and powerful series of sermons by those very clergymen whom I have criticized for their limitations. They did their part admirably, and yet one sees as time goes on that the lawyers are taking matters into their own hands.

But the change was not always a benefit to the style of oratory. It was a period of somewhat formal style; it was not a period when the English language was reaching

to its highest sources. You will be surprised to find, for instance, in the books and addresses of that period how little Shakespeare is quoted, how much oftener much inferior poets. In Edmund Burke's orations he quotes Shakespeare very little; and Edmund Burke's orations are interesting especially for this, that they are not probably the original addresses which he gave, are literature rather than oratory, and are now generally supposed to have been written out afterwards.

Like Burke most of the orators of that period have a certain formal style. When all is said and done, the clergy got a certain pithiness from that terrific habit they had of going back every little while and pinning down their thought with a text. One English clergyman of the period compared his text to a horse block on which he ascended when he wished to mount his horse, and then he rode his horse as long as he wished and might or might not come back to that horse block again. Therefore we see in the oratory of that time a certain formality.

Moreover, in the absence of the modern reporter, we really do not know exactly what was said in the greatest speeches of that day. The modern reporter, whose aim is to report everything that is said, and who generally succeeds in putting in a great many fine things which haven't occurred to the orators the modern reporter was not known, and we have but very few descriptions even of the great orations.

DANIEL WEBSTER, THE MAN

From the author's lectures on oratory, with his permission

BY THOMAS WENTWORTH HIGGINSON

It happened to me, when I was in college, to be once on some business at an office on State Street in Boston, then as now the central business street of the place, in a secondstory office where there were a number of young men writing busily at their desks. Presently one of the youths, passing by accident across the room, stopped suddenly and said,

"There is Daniel Webster !"

In an instant every desk in that room was vacated, every pane in every window was filled with a face looking out, and I, hastening up behind them, found it difficult to get a view of the street so densely had they crowded round it. And once looking out, I saw all up and down the street, in every window I could see, just the same mass of eager faces behind the windows. Those faces were all concentrated on a certain figure, a farmerlike, sunburned man who stood, roughly clothed, with his hands behind him, speaking to no one, looking nowhere in particular; waiting, so far as I could see, for nothing, with broad shoulders and heavy muscles, and the head of a hero above. Such a brow, such massive formation, such magnificent black eyes, such straight black eyebrows I had never seen before.

That man, it appeared, was Daniel Webster! I saw people go along the street sidling along past him, looking up at him as if he were the Statue of Liberty Enlightening the World in New York harbor. Nobody knew what he wanted, it never was explained; he may have been merely waiting for some companion to go fishing. But there he