A throng of other German schoolmasters and professors have further adapted the doctrines of Herbart to school practice, and while their theories differ very largely from one another, from their common basis they are all properly designated ‘Herbartian.’ As a result of this continuous propaganda, the content and methods of the school curricula in Germany have been largely modified. Herbart’s emphasis upon the importance to the secondary schools of literary and historical studies as a moral training has been adapted to the elementary schools by the later Herbartians in the form of story and biographical material. History has consequently attained a more prominent place in the curriculum, and is no longer auxiliary to reading and geography. It is regarded as a means of moral development, and the cultural features in the history of the German people are stressed more than the political. Ziller’s plan for concentrating all studies about a core of history and literature, on the ground of thus producing ‘a moral revelation of the world’ for the pupil, is in evidence everywhere. A twofold course,--Jewish history through Bible stories, and German history in the form of legends and tales, appears in every grade of the elementary school after the first two, and even in these lower classes there is some attempt to utilize literature as a moral training through the medium of fairy stories, fables, moral tales, _Robinson Crusoe_, and the various stories of the philanthropinists (see p. 225). [Sidenote: American teachers who studied at Jena introduced Herbartianism into the United States.] [Sidenote: Northern Illinois the center.] [Sidenote: The Herbart Society and its _Year Book_.]