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of common life, was not one of stirring incident, or fro-mănce'; it consisted in laboring to his best in his sacred vocation. Born in England in 1795, he was educated at Winchester College, and in 1827 became head-master of Rugby School. He died in 1842, at the early age of forty-seven. ¿ ic.

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2. His professional life began at Rugby; and he plunged into fourteen years of uninterrupted toil. Holding labor to be his appointed lot on earth, he harnessed himself cheerfully to his work. A craving for rest was to him a sure sign, that neither mind nor body retained its pristine vigor; and he determined, while blessed with health, to proceed like the camel in the wilderness, and die, with his burden on his back. His characteristic trait was intense earnestness. He felt life keenly; its responsibilities as well as its enjoyments. His very pleasures were earnest. In nothing was he indifferent or neutral. ↑

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3. His principles were few: the fear of God was the
beginning of his wisdom, and his object was not so
much to teach knowledge, as the means of acquiring
it; to furnish, in a word, the key to the temple. F
desired to awaken the intellect of each individual boy,
and contended that the main movement must come
from within, and not from without, the pupil; and that
all that could be should be done by him, and not for
him.
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4. In a word, his scheme was to call forth in the
little world of school those capabilities which best
fitted boys for their career in the great world. He
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was not only possessed of strength, but had the art of
imparting it; he had the power to grasp a subject him-
self, and then ingraft it on the intellect of others.

5. His pupils were made to feel that there was a
work for them to do; that their happiness, as well as
their duty, lay in doing that work well. Hence an

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indescribable zest was communicated to a young man's feeling about life; a strange joy came over him on dis- seerma cerning that he had the means of being useful, and thus of being happy. He was inspired with a humble, sincere profound, and most religious consciousness that work is the appointed calling of man on earth; the element in which his nature is ordained to develop itself, and h in which his progressive advancement toward heaven ` is to lie.

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6. The three ends at which Arnold aimed, in the order of their relative importance, were first and foremost to inculcate religious and moral principle, then gentlemanlike conduct, and lastly intellectual ability. To his mind, religion and politics-the doing one's duty to God and to man were the two things really wanting. Unlike the schoolmasters of his early life, he held all the scholarship/man ever had to be infiGreally nitely worthless in comparison with even a very hum, cek ble degree of spiritual advancement.

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7. He loved tuition for itself, of which he fully felt the solemn responsibility and the ideal beauty, and which he was among the first to elevate to its true ignity. It was the destiny and business of his entire life. His own youthfulness of temperament and vigor fitted him better for the society of the young than of the old; he enjoyed their spring of mind and body, and by personal intercourse hoped to train up and mould shake

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to good their pliant minds, while wax to receive, and marble to retain. keep

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8. He led his pupils to place implicit trust in his
decisions, and to esteem his approbation as their high-
est reward. He gained his end by treating them as
gentlemen, as reasonable beings, in whose conscience
and common sense he might confide; and to this ap-
peal to their nobler faculties, to his relying on their
honor, the ingenuous youth responded worthily t
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9. Once, at Laleham, when teaching a rather dull boy, he spoke somewhat sharply to him, on which the pupil looked up in his face, and said, "Why do you speak so angrily, sir?—indeed, I am doing the best I can." Arnold at once acknowledged his error, and expressed his regret for it. Years afterward he used to tell the story to his children, and added, "I never felt so much in my life: that look and that speech I have never forgotten."

10. One of his principal holds was in his boy-sermons; that is, in sermons to which his young congreele gation could and did listen, and of which he was the ten absolute inventor. The secret of that power lay in its intimate connection with the man himself. He spoke with both spiritual and temporal authority, and truths/ til divine seemed mended by the tongue of an expounder whose discourse was a living one,doctrine in action, -and where precept was enforced by example.

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11. His was the exhibition of a simple, earnest man, who practiced what he preached, who probed the depths of life, and expressed strongly and plainly his love of goodness and abhorrence of sin. There was, indeed, a moral supremacy in him; his eyes looked into the heart, and all that was base and mean cowered before him; and, when he preached, a sympathetic thrill ran through his audience. having by us at

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XLIV. THE GOOD GREAT MAN.

CORSE, n., a corpse.

RE-NOUNCE', v. t., to cast off.

|E'QUA-BLE, a., even; smooth.

| OB-TAIN', v. t., to get; to gain.

Sound the or in worth like er in her; the th in with as in breathe.

FIRST SPEAKER.

How seldom, friend, a good great man inherits
Honor and wealth, with all his worth and pains!

It seems a story from the world of spirits
When any man obtains that which he merits,
Or any merits that which he obtains.

SECOND SPEAKER.

For shame, my friend! renounce this idle strain !
What wouldst thou have a good great man obtain?
Wealth, title, dignity, a golden chain,

Or heap of corses which his sword hath slain?
Goodness and greatness are not means, but ends.
Hath he not always treasures, always friends,
The good great man ? Three treasures,—love, and light,
And calm thoughts, equable as infant's breath;
And three fast friends, more sure than day or night, -
Himself, his Maker, and the Angel Death.
S. T. COLEridge.

XLV. — THE IMMORTALITY OF THE SOUL.

(1770-1834.)

IM-POST'URE, n., deception; fraud.
CHI-ME'RA (ke-me'ra), n., idle fancy.
FRIV'O-LOUS, a., trifling; vain.
PER'JU-RY, n., crime of false swearing.
PROB'I-TY, N., honesty; truthfulness.
IN-SEN'SATE, a., senseless; stupid.
RET-RI-BU'TION, n., repayment.
DE-NAT'U-RAL-IZED, pp.,
made unnat-

CEM'ENT, n.,
a substance which makes
bodies unite.

PRED'I-CATE, v. t., to affirm.
IM-BE-CIL'I-TY, n., weakness.
LE-GIT'I-MATE, a., lawful.

IL-LU'SIVE, a., deceiving by false
show.
AN-NI-HI-LA'TION, n., destruction.
EF'FI-CA-CY, n., power; use.

ural.

VAUNTED (au like a in far), pp., BUG'BEAR, n., an imaginary terror. boasted. IR-RE-SPON'SI-BLE, a., not answerable

Do not say air for are (like r); govunment for gov'ern-ment; issoo for is'sue.

1. IF we wholly perish with the body, what an imposture is this whole system of laws, manners and usages, on which human society is founded! If wholly perish with the body, those maxims of charity, patience, justice, honor, gratitude and friendship, which sages have taught and good men have practiced, what are they but empty words, possessing no real and binding efficacy?

2. Why should we heed them, if in this life only we have hope? Speak not of duty. What can we owe to the dead, to the living, to ourselves, if all are, or will be, nothing? Who shall dictate our duty, if not our own pleasures, if not our own passions? Speak not of morality. It is a mere chimera, a bugbear of human invention, if the life of man terminates with the grave.

3. If we must wholly perish, what to us are the sweet ties of kindred? what the tender names of parent, child, sister, brother, husband, wife, or friend? The characters of a dra'ma are not more illusive! We have no ancestors, no descendants; since succession can not be predicated of nothingness. Would we honor the illustrious dead? How absurd to honor that which has no existence !

4. Would we take thought for posterity? How frivolous to concern ourselves for those whose end, like our own, must soon be annihilation! Have we made a promise? How can it bind nothing to nothing? Perjury is but a jest. The last injunctions of the dying, what sanctity have they, more than the last sound of a chord that is snapped, of an instrument that is broken?

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5. To sum up all: If we must wholly perish, then is obedience to the laws but an insensate servitude; rulers and magistrates are but the phantoms which popular imbecility has raised up; justice is an unwarrantable infringement upon the liberty of men,—an imposition, a usurpation; the law of marriage is a vain scruple; modesty, a prejudice; honor and probity, such stuff as dreams are made of; and the most heartless cruelties, the blackest crimes, are but the legiti mate sports of man's irresponsible nature!

6. Here is the issue to which the vaunted philosophy of unbelievers must inevitably lead! Here is

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