a kind of magic: and we laugh at the story of the negro who hid a letter under a stone, that it might not inform against him when he devoured the fruit he was sent with. Yet the current notions about printed information betray a kindred delusion: a kind of magical efficacy is ascribed to ideas gained through artificial appliances, as compared with ideas otherwise gained. And this delusion, injurious in its effects even on intellectual culture, produces effects still more injurious on moral culture, by generating the assumption that this, too, can be got by reading and the repeating of lessons.
It will, I know, be said that not from intellectual teaching, but from moral teaching, are improvement of conduct and diminution of crime looked for. While, unquestionably, many of those who urge on educational schemes believe in the moralizing effects of knowledge in general, it must be admitted that some hold general knowledge to be inadequate, and contend that rules of right conduct must be taught. Already, however, reasons have been given why the expectations even of these are illusory; proceeding, as they do, on the assumption that the intellectual acceptance of moral precepts will produce conformity to them. Plenty more reasons are forthcoming. I will not dwell on the contradictions to this assumption furnished by the Chinese, to all of whom the high ethical maxims of Confucius are taught, and who yet fail to show us a conduct proportionately exemplary. Nor will I enlarge on the lesson to be derived from the United States, the school-system of which brings up the whole population under the daily influence of chapters which set forth principles of right conduct, and which nevertheless in its political life, and by many of its social occurrences, shows us that conformity to these principles is any thing but complete. It will suffice if I limit myself to evidence supplied by our own society, past and present, which negatives, very decisively, these sanguine expectations. For, what have we been doing all these many centuries by our religious agencies, but preaching right principles to old and young? What has been the aim of services in our ten thousand churches, week after week, but to enforce a code of good conduct by promised rewards and threatened penalties?—the whole population having been for many generations compelled to listen. What have Dissenting chapels, more numerous still, been used for, unless as places where pursuance of right and desistance from wrong have been unceasingly commended to all from childhood upward? And if now it is held that something more must be done—if, notwithstanding perpetual explanations and denunciations and exhortations, the misconduct is so great that society is endangered, why, after all this insistance has failed, is it expected that more insistance will succeed? See here the proposals and the implied beliefs. Teaching by clergymen not having had the desired effect, let us try teaching by school-masters. Bible-reading from a pulpit, with the accompaniment of imposing architecture, painted windows, tombs, and
