When we have settled what this health of the soul is, both intellectually and morally, then whatever contributes to such an end is education. Whatever tends to some other end is not education. It may be very useful as a means of training to certain particular pursuits, but it is not education. In any other use of the term we not only burst the bounds of any practicable definition, but are estopped from denying the claim of any other profession, trade, or business, to a like inclusion. The true idea, then, of education is catholic, in distinction from what is partial in human pursuit. It is that which pertains to man, _as man_, in distinction from what belongs to him as a farmer, a mechanic, a lawyer, an engineer, or a merchant. It embraces not the trades, the businesses, but the _humanities_. Let the word be properly qualified, and there is then no serious objection to applying it in this partial and sectional way. We may thus have mercantile education, mechanical education, professional education. To prevent confusion, some other word would doubtless be better here, such as training, or apprenticeship, but when we speak of education in general, and of the schools in which it is to be obtained, the catholic idea must be preserved, or all ideas are lost, and we are declaiming on a matter to which there are no possible bounds except such as are imposed by each man's arbitrary conception. We may at some other time follow out this idea into some of its particular modifications. At present, however, we would take it, in its most general aspect, as the guiding thought in the exposition of some of the more common fallacies. Tried by this test, all education is the same in idea, the same in quality, and differing only in the quantity, or the extent to which that idea is carried out. There is a unity pervading all, from the common school to the university. The philology, the mathematics, the belles-lettres, the philosophy of the one, are the expansion of the grammar, the arithmetic, the reading lesson, the catechism of the other. In the light of this thought we see at once the hollowness of that declamation which would represent these departments as opposed to each other--which would set forth the support of the one as the peculiar duty of the State, while all aid given to the other is denounced as aristocratic, impolitic, and unjust.