beauty may be strong enough and deep enough to demand some more palpable and durable shape in which to express itself. The intense delight in beauty impels the Artist to devote himself to days and nights of toil over the image which alone can satisfy the longing of his soul, for the visible presence of the loveliness which his fancy has conceived in his inner world of life and form.

On the Actions of the Child and of the Adult.-It is the untaught, unconscious working of the emotion of love which makes the child find expression for his sympathy in the act of imitating the gait and actions, and the characteristic expressions of those whom he admires. Nor does adult man always escape the effects of this tendency, when maturity of mind and habits of grave research seem sometimes to render the result ridiculous.

On the Actor and his Audience.-The natural delight in sympathy and communication, is the incitement which impels the actor on the stage to assume and exhibit, in his plastic frame and features, the agonies of dramatic passion, in all their terrific extremes, while he personates the ravings of Lear, the frenzy of Othello, or the remorse of Macbeth; and it is the same cause which attracts, night after night, to the crowded theatre, the audience who thus acknowledge the force of the great element of sympathy in human nature, and the power which vivid expression exercises over the heart, when it has even the well sustained semblance of coming from the heart.

On the Eloquence of the Orator.-It is from sympathy with the very passions which he delights to excite, that the orator devotes his days of seclusion and nights of application to the study of every art by which expression may be heightened and emotion aroused, when the decisive moment is come, and the interests of the state are at hazard, and men are to feel that their welfare or their safety is to depend on adopting the views of an eloquent and competent leader.

On the soul of the Poet.-It is sympathy with the highest sentiments and emotions of his race, and the conscious delight in giving these a noble utterance, that inspires the poet with the assurance of immortality, while he meditates his great theme, and touches and retouches his artistic work, till it stands forth complete in the majestic beauty and perfection after which his soul has, for years, aspired.

Universality of Feeling, as the Actuating Principle of Expression.— In all the above and similar instances, the sympathetic feeling which thirsts for expression, and impels to the utterance or the recording of sentiment, is one and the same. It may assume the definiteness and the depth of a personal affection, or the intensity and the comparative excess of a passion, to whatever extent the instigation of feeling may

excite the sentient agent. But it is still the same element of sensibility, only working in deeper channels, and with a stronger tide, and therefore doing its work more effectually and impressively. In whatever form, it is still but an act of obedience to the law of his constitution, by which man, as a sympathetic being, is impelled to expression, that he may attain to the power and the habit of communication; and thus fulfill the conditions of his social and moral nature.

Influence of Feeling on Moral Character, as a Form of Expression.— The extent to which the element of feeling exerts its power over expression, and the degree to which its development in this relation may be carried, under the influence of educational culture, can be appropriately measured only when we trace it to its effects on the tendencies, the character, and the will of human beings individually, or in their aggregations in society. In either case, we see it in the gentle, the peaceful, and affectionate spirit of the genuine disciple of Him whom we reverence as the "meek and the lowly," and in the genial intercourse of communities governed by the influence of His law of universal love; or we read it in the arrogance, the violence, and the hatred, of which perverted humanity is so fatally capable. As "out of the abundance of the heart the mouth speaketh," the prevalent emotions and expression, the manners, and the habitual language of man, in these opposite conditions of individual and social life, will depict themselves on character and action.

Influence of Feeling on the Character of Art.-In the visible language of graphic art, we read the same lesson of the power of feeling as an element of expression. We see it in the appalling force with which the sculptor has presented the agony of pain and struggle, in the writhing frame and contorted features of Laocoon, or the perfect. placidity and repose with which he has invested the face and form of Antinous. Nor is the lesson less impressive when we turn from the superhuman fierceness of expression in attitude and features, which characterizes the delineations of passion and penal torture, in some of the figures depicted by the hand of Angelo, to the serenity, the sanctity, and the unutterable loveliness, beaming from the half-divine forms in which innocence or holiness is pictured by the pencil of Raphael.

Its power in Music.-The ear drinks in the same lesson of the power empassioned expression, while it listens to the great masters of musical art, and feels the majesty of its utterance, as conceived in the soul of Handel, and worthily executed by the skillful hand of the accomplished performer. From such effects of sublimity and force and solemn grandeur, down to the breathings of tenderness in a plaintive strain of pastoral melody, the thrill, responding to the stirring air of

the soldier's march, or the wild gayety of the peasant's dance, we have but the varied forms in which emotion evinces its sway over this most expressive of arts, by the inspiration which it breathes into its numberless moods.

Its Effect on Language.-To the emotive force of feeling, Language owes all its sublimest and most beautiful forms of cultivated utterance, whether in expressing the depth of affection or the intensity of passion; and the remark is equally true of the literature of the elder world and that of modern times. In no record of humanity is the fact more strikingly exhibited than in the pages of the Sacred volume, where the heart of man is laid open in all its workings, in the primitive language of poetic imagination and Divine truth combined, and where the human soul pours itself forth in every mood; now wondering at the vastness of the creation, or adoring the infinite majesty of the Creator; now humbled to the dust, under the sense of man's insignificance, or, in the tones of contrition and penitence, imploring the boon of pardon; uttering thanks for boundless goodness and mercy; rejoicing in the conscious favor of God; sympathizing in the gladness and beauty of nature; touched by the paternal tenderness and compassion of Jehovah, or joining in the denunciations of "indignation and wrath, tribulation and anguish," threatened to his enemies.

In all the uninspired delineations of thought which have come down to us from ancient times, it is the same pervading element of feeling which has given them their lasting life and their sway over the mind. To some prominent passages of this character we have already alluded; and, for the present, the allusion must suffice. Nor have we time now to dwell on corresponding examples drawn from modern literature, the peculiar charm of which, in one word, is the power with which it calls forth the natural emotions of the heart. In every form which literature assumes, as a power or an influence over the soul, exerted through the medium of expressive language, the main spring of effect, the grand motive power, is feeling. The life of expression, in all its cultivated forms of language or of art, is emotion.

Feeling, under the Guidance of Education.--Recognizing the fact last mentioned, the intelligent superintendent of education will direct his endeavors to the due cherishing, strengthening, and developing, as well as to the moulding, guiding, and governing of this great element of intellectual and moral power. With his eye fixed on this momentous issue, he will watch the natural tendency and direction of the instinct whose action he is to guide, so as intelligently to coöperate with its spontaneous working, and aid in the accomplishments of its peculiar office.

VI. THE COLLEGE CODE OF HONOR.

ADDRESS TO THE STUDENTS OF ANTIOCH COLLEGE, YELLOW SPRINGS, OHIO, BY HORACE MANN, LL. D., PRESIDENT.

MY YOUNG FRIENDS:-My interest in your welfare, not only as present students, but as future men and women, prompts me to solicit your candid attention to the following suggestions. They pertain to a subject upon which teachers and pupils ought always to be in unison, but where they usually are at variance.

In colleges and schools, a sentiment very generally prevails that students ought, as far as possible, to withhold all knowledge respecting the misconduct of their fellow students from faculty and teachers. In many, if not in most cases, this sentiment is enacted into what is called a Code of Honor. The requisitions of this code, in some places, are merely negative, demanding that a student shall take care to be absent when any wrong is to be committed, or silent when called upon as a witness for its exposure. Sometimes it goes further, and demands evasion, misrepresentation, or even falsehood, in order to screen a fellow-conspirator or a fellow-student from the consequences of his misconduct. Under this doctrine, any one who exposes a violator of college laws, or even an offender against the laws of morality and religion, so that he may be checked in his vicious or criminal career, is stigmatized as an "informer," is treated with contempt and ridicule, and not unfrequently, is visited with some form of wild and savage vengeance.

It is impossible not to see that when such a sentiment becomes the "common law” of a literary institution, offenders will be freed from all salutary fear of detection and punishment. Where witnesses will not testify, or will testify falsely, the culprit, of course, escapes. This security from exposure becomes a premium on transgression. The police of virtuous sentiment and allegiance to order, being blinded and muzzled, nothing remains to prevent lawlessness from running riot. Thus the "Code of Honor," becomes at once a shield for all dishonorable practices.

Now, in the outset, I desire to allow to this feeling, as we usually find it, all that it can possibly claim under any semblance of justice or generosity. When, as doubtless it sometimes happens, one student reports the omissions or commissions of another to the College Faculty, from motives of private ill-will or malice; or, when one comNo. 8-Vol. III, No. 1.1-5.

petitor in the race for college honors, convinced that he will be outstripped by his rival, unless he can fasten upon that rival some weight of suspicion or odium, and therefore seeks to disparage his character instead of surpassing his scholarship; or, when any mere tattling is done for any mean or low purpose whatever;-in all such cases, every one must acknowledge that the conduct is reprehensible and the motive dishonoring. No student can gain any advantage with any honorable teacher by such a course. Here, as in all other cases, we stand upon the axiomatic truth, that the moral quality of an action is determined by the motive that prompts it.

But suppose, on the other hand, that the opportunities of the diligent for study are destroyed by the disorderly, or that public or private property is wantonly sacrificed or destroyed by the maliciously mischievous; suppose that indignities and insults are heaped upon officers, upon fellow-students, or upon neighboring citizens; suppose the laws of the land or the higher law of God is broken;—in these cases, and in cases kindred to these, may a diligent and exemplary student, after finding that he cannot arrest the delinquent by his own friendly counsel or remonstrance, go to the Faculty, give them information respecting the case, and cause the offender to be brought to an account; or, if called before the Faculty as a witness, may he testify fully and frankly to all he knows? Or, in other words, when a young man, sent to college for the highest of all earthly purposes,— that of preparing himself for usefulness and honor,—is wasting time, health and character, in wanton mischief, in dissipation or in profligacy, is it dishonorable in a fellow-student to give information to the proper authorities, and thus set a new instrumentality in motion, with a fair chance of redeeming the offender from ruin? This is the question. Let us examine it.

A college is a community. Like other communities, it has its objects, which are among the noblest; it has its laws indispensable for accomplishing those objects, and these laws, as usually framed, are salutary and impartial. The laws are for the benefit of the community, to be governed by them; and without the laws and without a general observance of them, this community, like any other, would accomplish its ends imperfectly—perhaps come to ruin.

Now, in any civil community, what class is it which arrays itself in opposition to wise and salutary laws? Of course, it never is the honest, the virtuous, the exemplary. They regard good laws as friends and protectors. But horse-thieves, counterfeiters, defrauders of the custom-house or post-office,-these, in their several departments, league together, and form conspiracies to commit crimes beforehand and to protect each other from punishment afterward. But honest