Nor can the system, when considered on its own merits, be called a happy one. Prof. Gneist, in his valuable treatise, Die Konfessionelle Schule (which may be read by those who desire to inform themselves on the historical evolution of the Prussian system), maintains that scientific instruction must be unsectarian, while religious instruction must be sectarian. I agree to both his propositions. But to my mind it follows that, if religious instruction must be sectarian, it ought not to have a place in state schools, at least not in a country in which the separation of church and state is complete. Moreover, the limitation of religious teaching to a few hours a week can never satisfy the earnest sectarian. If he wants religion in the schools at all, then he will also want that specific kind of religious influence which he favors to permeate the whole school. He will insist that history shall be taught from his point of view, that the readers shall breathe the spirit of his faith, that the science teaching shall be made to harmonize with its doctrines, etc. What a paltry concession, indeed, to open the door to the clergyman twice or three times a week, and to permit him to teach the catechism to the pupils, while the rest of the teaching is withdrawn from his control, and is perhaps informed by a spirit alien to his! This kind of compromise can never heartily be indorsed; it may be accepted under pressure, but submission to it will always be under protest.[1] The third arrangement that has been suggested is that each sect shall build its own schools, and draw upon the fund supplied by taxation proportionately to the number of children educated. But to this there are again two great objections: First, it is the duty of the state to see to it that a high educational standard shall be maintained in the schools, and that the money spent on them shall bear fruit in raising the general intelligence of the community. But the experience of the past proves conclusively that in sectarian schools, especially where there are no rival unsectarian institutions to force them into competition, the preponderance of zeal and interest is so markedly on the side of religious teaching that the secular branches unavoidably suffer.[2] If it is said that the state may prescribe rules and set up standards of its own, to which the sectarian schools shall be held to conform, we ask, Who is to secure such conformance? The various sects, once having gained possession of the public funds, would resent the interference of the State. The Inspectors who might be appointed would never be allowed to exercise any real control, and the rules which the State might prescribe would remain dead letter.