Now, we contend that that is the most truly practical view of education which makes this the pervading idea even for the common school. Any youth of good ordinary intelligence may be made to understand its practical application to what we have called the spirit's health; and when once truly seen, this single idea may be of more practical value in guiding and elevating all his after thinking, than all the smattering of mineralogy, and zoology, and French, and agricultural chemistry, and civil engineering, and phrenology, too, which are now so much the rage. There are branches of natural science exceedingly valuable, even in connection with that idea of education which we are maintaining. We would underrate none of them when they can be pursued as they ought to be. But this can only be in one of two ways. It must be either _philosophically_, that is, in their seen connections with every other department of thought--and here we have the ground on which they would come into the general college course--or _scientifically_, that is, as they are studied by those whose minds have been peculiarly drawn to them, and from whom they exact the enthusiastic devotion of a life. If neither can be done, it is the most really practical and useful way to be content with giving, as empirical knowledge, those _results_ which have been elaborated by the truly scientific, rather than foolishly attempt to render each boy in our schools his own chemist, his own botanist, and his own engineer, anymore than his own clergyman, his own lawyer, or his own physician. And here comes up a distinction proceeding directly from that wise providential analogy of soul and body to which we first alluded. Our bodily food maybe divided into two classes. One kind, besides pleasing the palate, may be useful in giving a temporary refreshment, or a temporary stimulus, which may be employed for various practical ends. But this is all of it. It passes off, leaving the system as it was, if not sometimes in a worse condition than it found it. Again, there is other food which not only imparts vigor for a time, and for a particular purpose, but actually enters into the physical system, and becomes a part of it, constituting the elements of its growth, yea, of its very life. So it is with knowledge. Some kinds lodge only in the memory; they have their abode on the surface of the soul; they have no inward hold. Hence they are easily effaced, and when their outward scientific details are lost from the memory, they are lost entirely. There are other kinds that not only become assimilated to, but enter into the soul itself, into its very spiritual constitution. When the outward facts are forgotten, they still remain. The soul has grown by them, and out of them. In one sense it may be said to be made of them.