It is true that good taste loves and accepts poetry and discriminates between the practical intentions of the poet and those of the historian-poet; but those intentions are received and admitted by the moral conscience, provided always that they are good intentions and consequently good actions; and although people are disposed to speak ill of advocates in general, it is certain that the honest advocate and the prudent orator cannot be dispensed with in social life. Nor has so-called practicistical history ever been dispensed with, either according to the Græco-Roman practice, which was that of proposing portraits of statesmen, of captains, and of heroic women as models for the soul, or according to that of the Middle Ages, which was to repeat the lives of saints and hermits of the desert, or of knights strong of arm and of unshakable faith, or in our own modern world, which recommends as edifying and stimulating reading the lives and 'legends' of inventors, of business men, of explorers, and of millionaires. Educative histories, composed with the view of promoting definite practical or moral dispositions, really exist, and every Italian knows how great were the effects of Colletta's and Balbo's histories and the like during the period of the Risorgimento, and everyone knows books that have 'inspired' him or inculcated in him the love of his own country, of his town and steeple. This moral efficacy, which belongs to morality and not to history, has had so strong a hold upon the mind that the prejudice still survives of assigning a moral function to history (as also to poetry) in the field of teaching. This prejudice is still to be found inspiring even Labriola's pedagogic essay on _The Teaching of History_. But if we mean by the word 'history' both history that is thought as well as that which, on the contrary, is poetry, philology, or moral will, it is clear that 'history' will enter the educational process not under one form alone, but under all these forms. But as history proper it will only enter it under one of them, which is not that of moral education, exclusively or abstractly considered, but of the education or development of thought. IV