(LONGFELLOW’S TRANSLATION.) Preface to the ‘Home Education’ Series The educational outlook is rather misty and depressing both at home and abroad. That science should be a staple of education, that the teaching of Latin, of modern languages, of mathematics, must be reformed, that nature and handicrafts should be pressed into service for the training of the eye and hand, that boys and girls must learn to write English and therefore must know something of history and literature; and, on the other hand, that education must be made more technical and utilitarian—these, and such as these, are the cries of expedience with which we take the field. But we have no unifying principle, no definite aim; in fact, no philosophy of education. As a stream can rise no higher than its source, so it is probable that no educational effort can rise above the whole scheme of thought which gives it birth; and perhaps this is the reason of all the ‘fallings from us, vanishings,’ failures, and disappointments which mark our educational records. Those of us, who have spent many years in pursuing the benign and elusive vision of Education, perceive that her approaches are regulated by a law, and that this law has yet to be evoked. We can discern its outlines, but no more. We know that it is pervasive; there is no part of a child’s home-life or school-work which the law does not penetrate. It is illuminating, too, showing the value, or lack of value, of a thousand systems and expedients. It is not only a light, but a measure, providing a standard whereby all things, small and great, belonging to educational work must be tested. The law is liberal, taking in whatsoever things are true, honest, and of good report, and offering no limitation or hindrance save where excess should injure. And the path indicated by the law is continuous and progressive, with no transition stage from the cradle to the grave, except that maturity takes up the regular self-direction to which immaturity has been trained. We shall doubtless find, when we apprehend the law, that certain German thinkers—Kant, Herbart, Lotze, Froebel—are justified; that, as they say, it is ‘necessary’ to believe in God; that, therefore, the knowledge of God is the principal knowledge, and the chief end of education. By one more character shall we be able to recognise this perfect law of educational liberty when it shall be made evident. It has been said that ‘The best idea which we can form of absolute truth is that it is able to meet every condition by which it can be tested.’ This we shall expect of our law—that it shall meet every test of experiment and every test of rational investigation.