was before in the memory passes gradually into the whole character and competency of the man. In the system which we are considering, the instrument employed for working these effects is a literature in the hands of a competent teacher; it is a great literature, and a double one. The great literatures of Rome and Greece have always been considered adequate instruments of universal culture. Under a literary aspect, the eloquence and poetry of Greece had been the mistress of Roman excellence. Under a philological aspect, the Latin tongue has been the principal basis of our modern languages, as formed in the history of Christendom. In both of them, the varied elements of richest thought are brought into contact with the undeveloped, but developing nature of the youth; glimpses of human life, individual, social, and political, favor his inquiring eyes, and lead him to feel the finest springs of human sentiment. Better still, he feels these springs as touched by the greatest masters of expression; and he conceives thought as rendered in a style worthy of the greatest thinkers; and that, in languages, one of them the most delicately organized, the other perhaps the most systematically elaborated, of all tongues living or extinct. And, besides, these two literatures come down to us, bearing in their own right what no other tongues can convey. Not as translations, which, in their best form, exhibit only a respectable degree of mendicancy, and represent other men's living thoughts in a decent misfit, these two literatures come down to us bearing in their own right all the historic memories of antiquity, as well sacred as profane; all the masterpieces of eloquence and poetry, belonging to no less than two out of the very few great epochs, those of Pericles and Augustus; all human philosophy, from Socrates, Plato, and Aristotle, down to St. Thomas Aquinas, and, further down, to Leibnitz and Newton, both of them men of classical letters; in fine, all the traditions, the Faith, and Divinity of Christendom.