§ 10. We see from this list that Basedow contemplated giving his educational course the charm of variety. Indeed, with that candour in acknowledging mistakes which partly makes amends for the effrontery too common in the trumpetings of his own performances, past, present, and to come, he confesses that when he began the “Elementary” he had exaggerated notions of the amount boys were capable of learning, and that he had subsequently very much contracted his proposed curriculum. And even “the Revolution,” which was to introduce so much new learning into the schools, could not afford entirely to neglect the old. However pleased parents might be with the novel acquirements of their children, they were not likely to be satisfied without the usual knowledge of Latin, and still less would they tolerate the neglect of French, which in German polite society of the eighteenth century was the recognised substitute for the vulgar tongue. These, then, must be taught. But the old methods might be abandoned, if not the old subjects. Basedow proposed to teach both French and Latin by _conversation_. Let a cabinet of models, or something of the kind, be shown the children; let them learn the names of the different objects in Latin or French; then let questions be asked in those languages, and the right answers at first put into the children’s mouths. When they have in this way acquired some knowledge of the language, they may apply it to the translating of an easy book. Basedow does not claim originality for the conversational method. He appeals to the success with which it had been already used in teaching French. “Are the French governesses,” he asks, “who, without vocabularies and grammars, first by conversation, then by reading, teach their language very successfully and very rapidly in schools of from thirty to forty children, better teachers than most masters in our Latin schools?” § 11. On the subject of religion the instruction was to be quite as original as in matters of less importance. The teachers were to give an impartial account of all religions, and nothing but “natural religion” was to be inculcated. § 12. The key-note of the whole system was to be—_everything according to nature_. The natural desires and inclinations of the children were to be educated and directed aright, but in no case to be suppressed. § 13. These, then, were the principles and the methods which, as Basedow believed, were to revolutionise education through the success of the Philanthropinum. Basedow himself, as we might infer from Goethe’s description of him, was by no means a model director for the model Institution, but he was fortunate in his assistants. Of these he had three at the time of the public examination, of whom Wolke is said to have been the ablest.