In the general way among the industrious classes of New England, a boy earns his living after he is twelve years old. If he gets the superior education of the scholar solely by the pecuniary aid of his father or others, when he is twenty-five and enters on his profession, law, medicine, or divinity, politics, school-keeping, or trade, he has not earned his Latin grammar; has rendered no appreciable service to mankind; others have worked that he might study, and taught that he might learn. He has not paid the first cent towards his own schooling; he is indebted for it to the whole community. The ox-driver in the fields, the pavior in the city streets, the laborer on the railroad, the lumberer in the woods, the girl in the factory, each has a claim on him. If he despises these persons, or cuts himself off from sympathy with them; if he refuses to perform his function for them after they have done their possible to fit him for it; he is not only the perpetual and ungrateful debtor, but is more guilty than the poor man's son who forgets the family that sent him to college: for that family consciously and willingly made the sacrifice, and got some satisfaction for it in the visible success of their scheme, nay, are sometimes proud of the pride which scorns them, while with the mass of men thus slighted there is no return for their sacrifice. They did their part, faithfully did it; their beneficiary forgets his function. The democratic party in New England does not much favor the higher seminaries of education. There has long been a suspicion against them in the mass of the community, and among the friends of the public education of the people a serious distrust. This is the philosophy of that discontent: public money spent on the higher seminaries is so much taken from the humbler schools, so much taken from the colleges of all for the college of the few; men educated at such cost have not adequately repaid the public for the sacrifice made on their account; men of superior education have not been eminently the friends of mankind, they do not eminently represent Truth, Justice, Philanthropy, and Piety; they do not point men to lofty human life, and go thitherward in advance of mankind; their superior education has narrowed their sympathies, instead of widening; they use their opportunities against mankind, and not in its behalf; think, write, legislate, and live not for the interest of mankind, but only for a class; instead of eminent wisdom, justice, piety, they have eminent cunning, selfishness, and want of faith. These charges are matters of allegation; judge you if they be not also matters of fact.