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362 FOSTEE WATSON: the topics which come to be considered by the follower of this art, must be studied with a view to being placed in their rightful position with regard to the main purpose and aim for which the art is instituted and followed. It is not only desirable, it is strictly essential, that the subject-matter of this art should be reviewed, and placed in its proper pro- spective, and be read off in the light of educational principles. The man who follows the art of education must recognise his " limits " (they are those of the principles of education). He will not go beyond them, but on the other hand, he will be permeated through and through by them. How about the outsider ? Like the unmusical man or the non-medical man, in discussing the subject-matter of the arts of music or of medicine, he will not know the " limits ". He will " go beyond " both the educationist and his fellow non- educationists. He is a " free lance ". He will see every- thing from that " den " of his own, which may be dark and noisome, and yet he will not hesitate to try to impose his views on the man who follows the art of education, for he is unrestrained by knowledge, skill or experience in the educational art. Which, then, is to be regarded as likelier, prima facie, to understand his work, the musician, the medical man, the educationist ; or the non-musician, the non-medical man, the non-educationist ? Briefly, when education is in question, w r ho should determine the place of religion in educational train- ing? Should we look to the man who has followed the art of education, or should we think the " outsider," who knows not the principles of the art, the likelier man ? We cannot better illustrate the likelihood that the educa- tionist is, on the whole, the better judge of the educational problem involved than by taking the case of Plato himself. Plato found himself out of sympathy with the religious orthodoxy of his day. He is a severe critic of the conven- tional view of the gods as held by the Greeks. He is, it is true, an unsectarian, or undenominationalist. The stories of Uranus and Cronos are offensive. They must not be told to the young. " Nor is it proper to say that gods wage war against gods, and intrigue and fight amongst themselves ; that is, if the future guardians of our state are to deem it a most disgraceful thing to quarrel lightly with one another." Plato protested that children must not be told the stories of the chaining of Hera by her son, and the flinging of He- phaestus out of heaven for trying to take his mother's part when his father was beating her. It was urged in justifica- tion of the teaching of these stories by contemporaries that