What is the purpose of primary intellectual education? I apprehend that its first object is to train the young in the use of those tools wherewith men extract knowledge from the ever-shifting succession of phenomena which pass before their eyes; and that its second object is to inform them of the fundamental laws which have been found by experience to govern the course of things, so that they may not be turned out into the world naked, defenceless, and a prey to the events they might control. A boy is taught to read his own and other languages, in order that he may have access to infinitely wider stores of knowledge than could ever be opened to him by oral intercourse with his fellow men; he learns to write, that his means of communication with the rest of mankind may be indefinitely enlarged, and that he may record and store up the knowledge he acquires. He is taught elementary mathematics, that he may understand all those relations of number and form, upon which the transactions of men, associated in complicated societies, are built, and that he may have some practice in deductive reasoning. All these operations of reading, writing, and ciphering, are intellectual tools, whose use should, before all things, be learned, and learned thoroughly; so that the youth may be enabled to make his life that which it ought to be, a continual progress in learning and in wisdom. But, in addition, primary education endeavours to fit a boy out with a certain equipment of positive knowledge. He is taught the great laws of morality; the religion of his sect; so much history and geography as will tell him where the great countries of the world are, what they are, and how they have become what they are. Without doubt all these are most fitting and excellent things to teach a boy; I should be very sorry to omit any of them from any scheme of primary intellectual education. The system is excellent, so far as it goes. But if I regard it closely, a curious reflection arises. I suppose that, fifteen hundred years ago, the child of any well-to-do Roman citizen was taught just these same things; reading and writing in his own, and, perhaps, the Greek tongue; the elements of mathematics; and the religion, morality, history, and geography current in his time. Furthermore, I do not think I err in affirming, that, if such a Christian Roman boy, who had finished his education, could be transplanted into one of our public schools, and pass through its course of instruction, he would not meet with a single unfamiliar line of thought; amidst all the new facts he would have to learn, not one would suggest a different mode of regarding the universe from that current in his own time. And yet surely there is some great difference between the civilization of the fourth century and that of the nineteenth, and still more between the intellectual habits and tone of thought of that day and this?