IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 1.25 11^ IIM 1.8 1.4 IIIIII.6 <^ /}. m 0% ''^> ^J^.^'1> o / /^ > A ' ^ «fF;^<> %^ .. ^^" Led is a misfortune and a severe reflection on the state of society in which such exists. But; it is not an admissable plea ; for it is the office of intelect to control the passions, whether of a nation, of a parent or of a child. A single glance at the invariability of the rela- tionship of conditions and consecjuents should be sufficient to inijn'ess the truth of this unalterable law. No nemesis is independent of its conditions. There is no dividual affliction that has not its innnediate or remote cause. Nor can there be a good that is not the i)roduct of a concurrence of corresponding motives and actions. The discord in heaven, if such had been possible, might be supposed to have been the initiatory cause of all the successive occurrences described bv Homer. The sensuous ft/ passion of Paris might have been the ostensible and im- mediate cause of the Trojan war. Unprotected by Mene- laus, the elopement of Helen was a necessary sequence The misfortunes of the Greeks might have arisen from the abduction of Chryseis and Briseis. The forcible pos- session afterwards of Briseis, by Agamemnon, and the consequent estrangement of Achilles might have aggra- vat'ed those misfortunes. The death of Patroclus might INTRODUCTION. 1.-) ity (»t' )arent he iii- oHico L)l the escape )f this f , been on the not an control )!• of a 10 rela- itticient . No is no remote )roduct ,ctions. might all the nsuous nd ini- Mene- huence In from )ie pos- Ind the aggia- might liavo biiun the cause of the destruetion of Troy. The death of Hector and the extinction of tlie dinasty of Priam ; tliesc, with the episods of the death of Achilles, the murder of Agamemnon, and the adventures and ulti- mate fate of Ulysses are conse(picnc(^s that have little moral significance if not associated with the sup[)ositious discord in heaven, as the primary cause. The mytho- logical interpretation of the Iliad is a suppositious conrtict between the intelect of the soul and the sensuous passions of the mind. Had heaven, the soul, not been pure it must have })artaken of the impurities of the mental passions. And while the intelect remains imperfectly developed by mathematical training this is precisely what takes place within the cranium of every human being. So that the narrative of the Iliad, the most divine of all the Grecian records, conveys this most important an- nouncement that the matlu^matical development of the intelect, is a necessary condition of the moral gov- ernment of a nation, of a people, of a parent and of a child. There can be no practical intelect without the development of the faculty. And that development is not possible unless on a mathematical basis. The existing state of society, its different forms of government, contra- dictory codes of national and municipal enactments and ecclesiastical institutions are all accidents of the conflict of the animal passions ; and produce, in their turn, the animosities, the offences, the crimes and wars which everywhere disgrace society and degrade the human race. Yet they are exactly the counterpart of what is obser- vable in children trained to exercise their sensuous appe- tites only. As, in the one case, society has to be coerced IG INTRODUCTION. £ into tlie obsorvanco of conflictiiiir statutory riuictu.imts ; SO, in the other, the child has to ])e tortured by corporeal inHictions for not conforniint^ to the capricious teacliin<,^s of parents, nurses and tutors. Viewin*^^ these sensuous results cursorily, we are apt to regard them as evils ; and seldom or never perceive that they are means to a good end, and therefore are good. The !'eason of our miscon- ception is that we have been so trained; and, ^onse- (juently, have not been taught that the destiny of man is to work out his own redemption, for the doing of which he possesses the means witliin himself. As force is necessary to produce motion, and different kinds of motion are required to produce antagonism, so antagonism is necessary to produce the successive vibra- tions of the social pendulum which marks the difterence between antagonism and equilibrium. The functions of sense and intelect have different purposes to serve. That of one is only to feel the difference between pleasure and pain. Of the other, to discern the causes and their con- ditions. As there can be no pleasure without pain ; and pleasure comes from having remembered how much pain we have endured ; so, it is necessary, while we are governed by our aesthetic senses, that thousands of years should elapse, in order to produce, sufficiently, a perma- nent and everlasting impression, which history and the stage should continue to perpetuate. The aesthetic faculty of sense has, thus, its use. But the mathematics of mythology has yet to be learned and to be publicly recognized, before that the government of the senses by the intelect can possibly commence. Nevertheless, this is man's destiny. Betweci the two dispensations, the last is that by which the world is to be redeemed. tNtROnUCT[(»^. 1? the letic btics llicly by this the From what Ims Itocn said, it follows that mytholof^rically there can be no moral rosponsibility wlu^n the faculty of intelect, wliich is the only moral faculty, lias not been de- velo|)e : p 0, Phren, the region of the mind. \ l— »-lp. r an ■■**■*"**• rnmrn^-'r'''''''''''''''''*'''^ ^™ Wl 1 THE EDUCATIONAL CHART. 21 years of life, l)oth of infancy and youth, the actions are governed exclusively by these animal passions. Friend- ships are formed and enmities are engendered, in the nursery and on the play ground, by the gratifying or re- pulsive effect of contiguous objects of whatever kind. The geometric faculty, or that which measures gener- ated things, exercises its functions at an early age. Placed between the lowest and the highest, it is the bridge to the assent from the one faculty to the other; and, as a connect- ing link has a double duty to perform. On the one hand it has to shape the course of the passions and bring them into subordination to reason. On the other, its work is to discipline its observations of the senses, so as to foi'm the mathematical habit of generalization. Reason is not a faculty of either the mind or soul. It signifies, primarily a ray of light. The verb comes from the Sanskrit rayon, as the verb light comes from the Sanskrit ^o/i:(fc. Rays or reasons are the elements of sci- ence ; that is, they are the separate mathematical ccmdi- tions of isolated facts; such as of the invariabj*' recipro- cal action of oxygen and carbon, or any (»ther combina- tijns of the chemical compounds; such as of the principle of gravity ; or how the tides are produced by the action of the moon. The solution of a scientiHc problem im- parts, in this way, the eidea of a truth, which truth is a ray of light. And the accumulation of these ra3's, on any ])articular subject, enables the scientist to form a general- ization on such subject. The geometric faculty, it will thus be seen, is that which is chiefly operative in the work of education. It first determines tlie conditions of separate sensuous facts, and thereafter classifies them by a generalizing process. The epistemetic faculty, when energised is the perfect intelect. Its office is not to measure generated things, nor yet to generalize their conditions ; but only to note the conditions in the suprasensuous t} pes, named ideas. It is not occupied in any way, either directly or in- a n rr^inin* '-*-' m «>9 THE EDUCATIONAL CHART. I directly, in the ac(iui.sition of knowledge. It simply notes the abstract ty[)es. When the intelect is so de- veloped, the mind is then in harmony with the soul. Every act and thoujijht is thenceforth under the control of the perfect guide ; and the moral responsibility then exists in full force. But not before then can a human being be said to be morally responsible. Before its de- velopment, the epistemetic faculty exists in a latent state. And so it continues throughout life, unless energised by educational appliances. Subordinate to these three faculties is the enumeraticm of the passions by which they are actuated. JS\)esls or the notative passion is limited to e[)istemy. Dianoia or the noting of mathematical generalizations, from the comparison and measurement of sensuous facts, is limited to the geometric region. The functions of the cerebellum are divided. Tlie upper portion pist'is (faith), which has a discernment of real external objects, and consequently acquires knowledge, has faith in what it knows. The lower part eika-sia (likeness), sees shadows and resem- blances of objects indistinctly ; and has no certainty whether they have or have not real being.* Phveu (mind) distinguishes the portion of the brain that is occupied about sensuous oVijects, from episfeme which is occupied exchisively about ideal ty[)es, or perfect abstract generalizations. EDUCATION. :M G«)rresponding with the arrangement of the organs and the process of their structure described above, the mytho- logists adapter! the successive stages of the educational curriculum. 'J'he one object aimed at throughout was the formation of habits. In childhood, youth and manhood, nothing was to be left to fortune. Education was to be * Th? Polity of Plato, B. vi., c, xx, -Stallbjvum's tt;xt, THE EDUCATTONIL CHART. 23 conventional. But this conventionalism was based on the divine law, visible in and by its natural operations. In the first staple, that of tlie education of the aesthetic faculty of children, the habit was to be formed of choosing between the common good and the dividual evil. In the second stage, that of educating the geometric faculty of youth, the habit was to be formed of measuring the rela- tion of the particular to the universal. And, in the third stage, that of the education of the epistemetic faculty, in manhood, the habit of notin^: the invariability of the ex- ternal ideal types. The course, however, contemplated from its commencement, was the energising of the episte- metic or highest faculty. In the earlier stages, every ap- pliance was directed to this one great end. At the same time, each faculty should do its own work in accordance with its purpose ; and not attempt to do the work of either of the other two faculties. This connection of each faculty with its particular work indicates the separate educational conditions required in each case. Home, the cradle of the future citizen, has its pleasures, its duties and its responsibilities. Herein is the source v.f his future happiness or misery. On matrimonial selection on the part of the parents themselves, his organization is in a particular measure dependent. On the number of children in the family, compared with the means for their support, lies the chance of that organization being suffi- ciently or imperfectly developed ; besides the contingency of accidental circumstances in connection with his mental training. It is fashionable to ridicule these considerations, as being beyond the scope of what is strictly educational. But there can be no greater mistake committed. The best evidence of which is the number of malformations, cripples, hunch-backs, deaf and dumb, insane, nervous and debilitated persons unnecessarily existing in every com- nmnity ; without including the swarms of paupers, and others incapacitated on account of their ignorance from ctirning an honest livelihood, On ^economical and pru- 24 THE EDUCATIONAL CHART. dential considerations alone, the observance of material conditions is not to be overlooked. Ilcsiod, who may bo regarded as an authority, allows one or, at most, two chil- dren in a family. Plato is authoritative on the limitation of children. And no less is Aristotle. But, as on this head, our subject precludes any consideration which is not limited to the means necessary to the educational develop- ment of the child, it is sufficient to point out how defec- tive must be the mental training when the necessary con- ditions of food, clothing and shelter do not exist. To the political economist as well as to the educator, too many children is as great a misfortune as too much of any thing else ; for in either case, excess precludes the possibility of legitimate control. The object of the mythologist, however, did not permit of so narrow an economic consideration. He held that as the soul of every child is pure at birth, and though for a time existing in a latent state, it is capable of being ener- gized, so as to fit it to control the acts of the body and, consequently, the passions from which those acts emanate. And, moreover, that it is the duty of the parent and of the state to provide the conditions by which such soul can be fitted. It was not considered sufficient to educate the cerebellum, by quickening the animal instinct ; a practice too common in every age of the world ; nor yet to cultivate metrical science exclusively for professional practice, apart from the higher considerations of humanity. The aesthetic faculty being subordinate to the geometric, and the geometric to the epistemetic ; not only was it considered necessary that the order of development should be begun from the lowest and be directed upwards ; but it was indispensable that the whole three faculties should be fully energized. As religion is the basis of morality, and morality is the basis of conduct, nothing less than a moral and religious education can enable any member of society to perform his moral and religious duties on the humanitarian ideal. Aristotle agrees with the mytholo- I THE EDUCATIONAL CHART. Oft gists, " that the money-getting life does violence to our natural inclinations." In consequence of this conception, they distinguished the cpistemetically educated by the term c! uvientes, meaning those who are incarnations of the divine chains, an attribute of the common category, as may be seen on the chart. All those not so cpisteme- tically educated were stiled the many (hoi jwlloi). This conspicuous separation of the human family into two classes, on the basis of culture, demonstrates of what im- portance the energizing of epistemy was considered. With Socrates, all men are ignorant, who are incapable of suprasensuous conceptions ; and accordingly he classes the sophists, literary men, scientists, orators, office-holders and office-seekers together, on the lower platform. Homer is no less discriminating ; for what is the Iliad, if not a satyre on human ignorance. Nor Aeschylus, for what is the Trilogy, else than a dramatic representation of human conduct directed by the aesthetic passions; conflicting; and followed, in all cases, by the inevitable nemesis, as the penalty of being ignorant of the suprasensuous. Thus, as the mythologists all testify, humanit}'^ is an exotic, not capable of being acclimated, before that the epistemetic soil has been suitably fitted to receive it. Yet, humanity being the essence of morality and religion, it is the de- sideratum, the one thing necessary to transform the world from being a chaotic agglomeration of discord, into the paradisaic state which, notwithstanding, is the destined end of all human aspirations. The application of mathematics to education, on the principle of the humanitarian idea, has been fully ex- pounded by the ancient mythologists without distinction of country. The teachings of the Greeks are more familiar to us ; but seeing that Greece derived its population, its language and its religion, whether esoteric or exoteric, from beyond the Euphrates, we are required to widen the sphere of observation so as to embrace, not only the Eastern cults, but all such as have been derived from 2G THE EDUCATIONAL CHART. m 'hi' them ; and, though modified by distance and climate and political institutions, retain still the essential mythological elements which identify them as being derived from the same parent-stock. The Persian Vesta and Hindoo Vedas will continue sealed books to Europeans, so long as they continue to be examined by unmythological interpreters. As in the Platonic dialogues, so with these Eastern treasures, the truth is concealed under mythological verbal signs. They embody all the teaching necessary for understanding the means to be employed, logically and mathematically, for educating the three faculties so as to produce an intelect capable of discerning the beauty of the divine law. Their rule of moral conduct when contrasted with authorised national customs and institu- tions, is impressive. It is evident, therefor, that, to pro- duce such a mythological intelect these cults have to be consulted, with the view of determining what the con- ditions are to which it is necessary to conform. Now what are these conditions ? The symb^^^s of language and grammar have to be fixed and determinate. To effect this, thev must have external and invariable patterns. For example, the word cow signifies an animal of a ]>articular kind, and horse signifies another kind of animal, differently formed. Now the one is not to be used to signify what - understood by the other. Thi^ seems an extreme case, because the two words refer to things that are diff*erent to the sight ; and, therefor, it may be said that such a confusion could not possibly occur. The objection is tenable on the ground that both animals are familiar to the sight, and their names equally so in the popular language. Notwith- standing, the case is not more extreme than what occurs in the use of words which represent thoughts and occur- rences that are inappreciable to the senses. And, as it is in this latter case that the greatest and most frequent eirors occur, it is to them the mathematical rules are chiefiy applicable, The old Latin masters employed THE EDUCATIONAL CHART. 27 appcUo to signify (I call). And liecaiisc they did so, we are taught ia do the same even at the pres.^nt day. We are not permitted by our teachers to interpret the word properly ; and the proper interpretation, when attempted, is denounced as bad Latin. Now, in this case, we apply the mathematical rule, thus : Appello—np + pcllo. Now, as op — to, niid pcUoI put, therefore appdio 1 put to. By this process every compound word in Latin, and in every other language, is to be interpreted. Otherwise the rule could not be mathematical. Again hicolo is made synonymous with inhabito ; and in such manner, derived from such examples, very many important signi- fications in the various European languages are misapplied. Errors of this nature are of less consequence when they occur with respect to words and things that are popularly so expressed. It is on questions involving the })rinciples of law, of ethics, of science, of being and causation that right interpretation becomes indispensable. What can be more illogical than to say that reason is a faculty of the mind ; that a myth is a fable ; that epistemy means science ; that conscience is tlie moral sense. The primary signification is what determines the propriety of the definition. A verbal factor may have twenty secondary meanings; but it is the primary meaning that is the cri- terion of its mathematical value. Therefore, to determine the rule by which to find the primary signification, in every conceivable case, is the first lesson to be learned by the mathematical student. Because it is the most simple and, for this reason, the most easily understood, w^e shall begin our illustration with the numerals. The unit is the starting point. Two is the sign of two units, three of three units, and so on. But the verbs one, two, three, are arbitrary signs, con- ventionally adopted, and could hevve been used to carry Mla^J 28 THE EDUCATIONAL CIIAUT. I ! Ml 1 1 the significations of different values from what tlioy ac- tually do, had it been so decided at first. Jhe same with the numerals 2 and 3 which, in like manner, have no in- trinsic values. Not so with the unit, which is a mathe- matical ])oint or number and, therefore, is indexible. Thus : 1 1 1 1 1 IJ =6-1 + 2+3-1 + 11 + 111 Here, the figure 2 is equal to two units ; and 3, to three units. That is, the figure 2 or 3 has to be resolved into two units 1-fl, or three units 1-f-l + l, before its value can be determined. Take the case of two men of different countries and speaking different languages ; one of whom proposes to trade with the other, two horses for two cows. A horse and a cow being shown, the articles of merchandise are clearly perceived. But when the number of each is stated, as in Sanskrit dvau and German ziuei ; the Hindoo not knowing the value of ztuel, nor the German that of dvau, the number would have to be ex- plained by holding up two fingers, or making two marks alongside of each other on a plane surface, as 11. Travellers and missionaries narrate how this is done among the aboriginal tribes in the uncivilized portions of the globe. The figure 1, as a unit, has the same value everywhere in all times and on all occasions. It is not a conventional value. It is a natural value. And it is by virtue of this natural value that it is mathematical ; for nothing can be mathematical which is not natural. With the unit, then as a common measure of value, we have the following comparative results : — THK KDUCATIONAT. ClfAUT. 29 Hiinscrit iiinan I tlvaii tnja, tri (ireek im 1 (hio treis Latin « French ^~ ' iiniim un 11- i ''"" lll.< treH trois Kn;,'liHh one 1 two 1 tliree ( iernian ,ein [ tzwei 1, tlrei Now, if ainan = 1 = en therefore II ::= 1) Here ainan is equal to 1, and en is equal to 1 ; and it is for this reason, and no other, that ainan is the e(iuiva- lent of en ; in conformity with the mathematical rule by which, things that are equal to the same thing are equal to one another. Wliat the student is required to distinguish here chiefly, is the difference between law and custom, the Greek logos and Jioinos, the Latin lex and consuetudo, the French droit and coutume, the German gesetz and gehrauch. Law means the divine law, or law of nature, which never changes. But custom, being national and political, and having no sanction beyond the national or popular will, is ever changing and unstable. The num- eral unit 1 is by nature ; but the verb (one) is not. Linear mathematics might be of great use if directed in this way to distinguish the eternal law from the inscribed diagram. In the collegiate institutes of our day, if not taught for use in professional business, linear mathematics has no ulterior object to serve beyond being that of a mental gymnastic. It was not so estimated by Aristotle, who says, " the carpenter and geometrician examine a light angle with different views ; the one so far as it is useful for his work, while the other investigates its nature and properties for the purpose of finding the truth."* Plato, who was ever merciless towards the Sophists, ridicules, with the bitterest irony, this practice of amusing themselves with diagrams, in place of ascend- ing to the universal laws, as the eternal patterns.-f The * Ethics, B. L c. vii. 14. t Pohty, B. VI. c. XX. yo TIIK EDTTOATIONAL CITART. connium nso of arithmetic is not to huck.stcr among mcr- cliandise. It was never so regarded by any mythologist. Mucli less is linear matlieumtics to be diverted from its legitimate use, which is the ps^^chical conception of the higher laws by which angles, squares, cubes have pro- portions that aie fixed and invariable; and, for thiil rea- son, is named the higher or psychical mathematics. There should be no mistake in distinguishing between the two departments ; nor can any satisfactory cause ho assigned, why psychicul mathematics should not form the conclud- ing discipline of the university course. Linear mathe- matics is conversant about the copies ; psychical mathe- matics about the patterns. A few examples will illus- trate this : An equilateral triangle, such as here described, has three equal sides and three equal angles. Of which we are perfectly satisfied, when describing it on paper or in any other way. But whence comes the necessity that three equal sides must have three equal angles, and three equal angles must have three equal sides. Has it been so from all eternity, and shall it be so to all eternity ? The answer is in the affirmative ; because it is not pos- sible to conceive the negative of the proposition stated. By this means, we get at the conception that the principle on which an equilateral triangle is constructed is natural and, therefor, is a law of nature. If variable it could Iiot be that of an equilateral triangle or a natural Jaw j THE ErxiCATIONAr, fllAIIT, at vaValllo.'''"'''''''''' ''■'""«'"" "'"' "" "•■>''"«l l"«« «'■« in- line af I "t "^ "^'""■''' ^r '^ '*''''• ^^''™ a stmigLt ne, as al.ove, ,s .l.aw.i pe>pe.„lici.lar to an<,tl,er .stra.Vlit line, the ang es on each .side are ri«l,t aiwles ■ which ca not vary, and can never vary fronrbeing%ight angL law^hai /L 1 ^''"'•I'Jf^f "'• *'"''•'' '« '^no*'"- natural iaw, that the square of the hypotenuse of a riffht anrfe triangle is equal to the squared of the other two sMe sTdes^iTC'tT'"" ^""l"^ ''"' '^"S*^ "^ the other two sides may be, the proportions are in all cases the same our dSr' '' '"''J ^' ^"""^^^ ^ «^*«fy ourselves that our delineations and proportions are as exact as, wjth Binrr i — fTOWp ^ tta w 32 THE EDUCATION AT. rllART. I Til •A' •> 1:; ■!:: 0. \ compar^ their universal goodness. If made perfect, God could not alter his laws without making them im- perfect. This is a logical inference that puts an end to the (question of variability. -An eternal principle has no resemblance to the fleeting and e\anescent habits of the popular will. Moreover, the decrees of heaven are never altered. Otherwise thev would be often wronti* ; which is not admissible. People who cannot comprehend what the natural law is, and therefore cannot conform to its re- quirements, are generally prone to blame the divine order, when they experience the nemesis that invariably follows the breach of the law\ It is the ])usiness of no one to question the propriety of the divine law, or to affirm that it changes to conform to altered circumstances. This is an aesthetic blunder which we hear repeated every day of our lives; and w^hich originates, as can be easily shown, in the misinterpretation of certain words ordinaril;) used, when descanting on the subject of the divine ordi- nation. By national usage, parliamentary statutes are called laws. So are the enactments of the civil and criminal courts, as well also as those of local municipalities. Here- in lies the confusion of imaofininfi: the laws of God to be like the usages of men. Every such statute, among the Greeks was named nomos (lot), meaning the lot or fortune THE EDUCATIONAL CHART. 33 d lal je- Ibe InQ dependent on circumstances for the time bein^'. And, this is what a political statute should be named and should sig- nify ; because it is continually undergoing change, by re- peal or renewal. At the same time, as the established polytheism assumed caprice to l)e a chaiacteristic of the gods, the word nomos (lot), consistently ap[)lied to their actions as much as to those of mankind. Still nonios, being a consequence, good or bad, attending single acts or courses of conduct, can not be an efficient cause. It is only a consequence. The difference then is that, on the one hand, law means an efficient cause ; whereas, on the other, nomos signifies an efiect. J^^omof^ is dependent on pveceding circumstances ; law, being independent of re- sults, controls them. But modern aestheticians are not satisfied to keep with- in the limits of the aesthetic faculty. They are not re- strained by the defectiveness of sense from straining to reach at what is beyond the capacity of the faculty, of seeking to ascend from the known to the unknown. It is not enough to perceive the fixity of law from the evi- dences of exact scientific investigations, in so far as the scientific or geometric faculty, without*epistemy, is able to accomplish. Their endeavor is to find the origin of the e says, IS A GOOD CAUSE— IS GOD.* The ancient mytliologists were evolutionists. But not ' * Polity, B. VI., c. xix. THE EDUCATIONAL CHART. 35 for the piirpose of Hiidiii^' out God. And, as to tlie modem coiifiisioii al)out Ouostics and Agnostics, tlicse names correspond with sopliists and philosophers, as used by Socrates. Tiie first, being tliose who did not i colleg'' ♦^e teach- ing is sure to become considerably modified. And a repetition of similar discoveries must nsoou incline him to distrust his text books, his teacher and all that he had ever learned. In an allegory, the historical narrative is a romance or may be such. Jt is the n^etaphor that bears the truth. And there could be no mistake on this head if the mathe- matical rule for inteipretation, already explained, had l)een applied. A general remark here may be sufficient, that l)eyond sensuous objects, carrying sensuous meanings, no popular interpretations are reliable, and scarcely can they be said to be in any measure correct ; because the Greek rules for the interpretation of suprasensuous terms were lost, shortly before or at the time of the con(i[uest of Greece by the Romans. From the writings of the two principal interpreters of Grecian learning, Plato and Aristotle, the following seems to have been the scheme for the inter[)retation of supra- sensuous terms durinix the a^-e of Homer and Ilesiod : — PHONIC SEMAIC ROOTS. Modes of Expression. Greek: Other Eiirojiean Lan(jti(t)jes, Siifnificntions. ' Labial b, It, (p, ip. f, V, w. Bearing, hccom ing, making. omo-ScTiiaic - Lingual r, 0, C, t, til, z. Fixity. Guttcral k, X, ki,]]. h, c, q, j. Holding. TtlE EDUCATIONAL CnAHT. 43 ModvH i)f Kxin'cHHiun. { I'iilatal A, 1. (h-ak. Other Eiti'opani LttugiKujes. Semaic -I do Nasal do Dental r. III. II. <^, Si;/n(finitionii. Knd or aim. Takint; into (inotion). Mean (middle). Being. Commutes with the gntlerals. 1 The lingua], the palatal /, and the two nasals, are the chief factors for the siiprasensuous significations. Fixity denotes i)erpetuity, without change, end or aim, the per- fect end which is fixed and unchangeable ; the mean, what IS not too much nor too little; and being, which has no limit in duration of time to fixity, to the end or aim, or to the mean state. A common characteristic of these is, that each partakes of the autologic properties of the others'. 2. The gutterals have a suprasensuous signification, only when fixity, end or aim, the mean and being, are implied ; as, in psuke (soul), karis (grace), arke (first or chief), Hera (harmoniser). 3. These suprasensuous roots, as may be seen, are fac- tors of the common category. 4. W. -n duplicates of semaic or homo-semaic sounds or letters occur in the same simple word, one is neutral both in sound and signification. Thus, single semaic sounds function as words. And, as Plato teaches in the Cratylus, single words function as who e sentences. For example, telos is (the end that is fixed) when read backwards ; but, when read forewards, It IS (the fixed end). 3Ieson (held in the mean) ; that is, i4 THK EDUCATIONAL CHART. in tlio ri^'lit nicasiuv, Itt'iiig ncitluT in cxcchs nor defieloncy, l)nt tlio niodiuin. The povviir of ,sin;^le sounds and tlioir oomniufcations may Itc illustrated on the words which stand for tlu; idea of whole, pure and perfect: — Scr. Tfiiilip hi I (ir. llelioH, hi I Lat. Sol, si [- The 8U11 ; the whole, pnioaJid perfect ohicct of mlorn- Scl, Soln/o, h1 I tioii (Joth. Sauil, h1 j (Jr. H«!llas, hi — The people of the sun ; being whole, pure and perfecit. Eiig. Celts, el do tlo Knj^. Caeln, gl do do Kng. Selaves, si do do (Ir. Kalos, kl — Whatever is whole, pure and perfeet. VjU^. Holy, hi do do Kuif. Ihtalth, hi — The state of heini; wliole, ]»iire and perfect. Lat. ('oelnin, el ) Heaven ; the whole and pnre place, for the wlndly and Vr. Ciel, cl ) purely good. * Cjr. Helikon, hi — A inonntain sacred to lM.Ieb. Kele, kl ) ,, . , , Eng. Jail, jljP'-'««"; <^« *^« (Jr, Kohisis, kl — Healing, making whole, pnrc and perfect. Gr. Kalis, kl — Whole or pure wine, unmixed. Ur. Kolos, kl — do do bile do (ir. Kulos, kl — The lacteal secretion, which contains the whole, per- fect and pure nutriment for the whole body. P Ti" 1 Irl ) '^^^ capsule in plants, or ovary in animals, which con- lir. i^alux, kl t ^^-j^^ ^j^^ whole formative germ of the plant or l^at. l^ella, cl j animal to be developed therefrom. Lat. Colare, cl — And colere. To cultivate, to make whole, pure and perfect. Eng. Cull, cl — To separate or pick out what is whole. Gr. Selas, si— Brightness, shining, splendor, whole and pure. Gr. Selene, si — The moon ; do do do THE EDUCATIONAL CIIAKT. , 45 Oer. llelJ hi Clear, hright ; that in, v^holc a.ul nuro. KiiK. Soul, 8l / ,,., ^ ( Jer. Seel, bI ) ' ''" Whole, pure ami perfect guiilo. KiiR. Solaee, sl— To make whole. Kat. CelJa, el } ,,„ Kng. ( 'ellar, el \ ^^ "^''''^ tilings are kcjjt whole. ilel). Kol, kl -All, whole, entire. In these examples, read l)ackwar(ls, tlie end is wliat is iieid in view; for hi signifies the end that is held. Now when the gutteral and lingual are transj)osed, as Ih and' still reail backwards, the meaning is, what holds the end in view. In the former case, the end is held in view • in the latter, the holding in view is what is signified. There IS a wide difference between the end held, and holding, the end ; or an object seen, and seeing an object. The sun IS the giver of light, light is the gift given, to which we liold, because it is a sensuous guide. God is the ^dver of mtelectual light, which those hold, to whom it is rdven because it is the only safe moral guide. Hi, of the ex- ample above, stands for the sun or giver of li.dit • Ih in the following illustrations, for the sensuous or mtelectual light that is given : — 8cr, Loka, Ik) Lat. 1 f^"^' 1^ ! «cl. Luc, Ic ,' ^^^ "8^^ o^ *^e sun. Ger. Licht, Ic Eng. Light, Ig. 8cr. Lokhan, Ik— To look, to hold to the li.'ht Or. Lo^os, Ig-The epistemetic light of the soul, in its apt.lication to ethics. '■ Lat. Lex, Ix-The epistemetie light of the soul, in its application to the natural law. Lat. ! {^^gf; \S^ { Lectio, Ic Swed. Laxa, Ix Ger Lesen, Is }■ What communicates light to the soul r r. Le9on, Ic j Eng. Lesson, Is | Eng. Lecture, Ic j . Although the phonic-semaic roots wore intended for the 4G THE EDUCATIONAL CIlAllT. int(;r[)rctation of snprasensuous terms, it entered, notwith- Ktan(liii<,s lari^ely, into the nomenclature of sensuous tilings. In which case, without being perceiyeil, much confusion was occasioned in not being able to distniguish the ditrei'cnce of the pri.xiary from the secondary mean- in<'s : as the following examples, on the verb (connnon), will show : — Scr. Sam, ( Sum, sm 1 Xum, xm (h-. 1 Hiiina, lim I }l()iii()ios, hill I Honios, bin ( Com, cm I Cum, em Lat. ■[ Sim sm I Sym sm i Communis, cm (loth. Gamana, gm Ceniein, gm Sa'iimen, ( Sam, 1 Sim, ■i Sym, I Com, i Common, cm sm— Forewards (liohling tlic mcaii) ; backwards (the mean that is held), togetlicr. Ger. Eng. sm sm sm sm cm do do do d.) do do do do do do do (U) do do do do do do (U) do d(» do do do do (U) do d(» do do do d.) do do do do do do do do do do (h) do d(, do d.. (h> do do do do do do Another example of the same gutterals and nasal, as follows: — ( Gamos, gm— (Marriage) ; the middle, between a single and wedded life. Koma, km— (Coma) ; a middle state between wakefulness and sleep. Sema, sm— (Sign) ; the mean symbol, between an external thing or act and the mind which perceives it. Soma, sm— (the body) ; the mean between the soul and the external world. Skema sm— (scheme or plan) ; which holds between a pur- pose and its execution. ( Humanus, hm— (human) ; the mean, or e(|uality of conditions j^at. \ among mankind. ( Homo, hm— one of the community. Gr. i t THE EDUCATIONAL CHART. 47 [oniely, lun- i"' = I lloiiii!, Inn- Lat. iluniidus, hni- Lat. Huimis, ( Chum, Saino, Seem, Sum, hm- cm- sm- sm— sm- Eiig. -j (iame, ^m- I Chime, eiu- Sham, sm- Shame, sm- L -what is not gaudy, but of a eommon cast, cus- tomary. -the j>hice of .osort, wlicre the mcmbera of the family all meet in common. -hohling a middle state of moisture, between the dry and the wet. -earth in the said mi(Ulle state. -one whose social tastes and pleasures arc en j<>ytd in connnon with those of a companion. -e(iuality between things. -lilieness l)etw'een things and tlie previou.s concep- tion of them. -equality between the whole and the aggregate of its parts. animals between the tame and tierce. -ihc liarinony or mean correspondence of nnisical sounds. -a deceptive appearance between the true and false, in which the false is made to appear as true. ■the feeling of being detected in the perpetration of a sham . A feeling of guilt and fear of detection. This variablenesH of the meaning, consequent on tlie transposition of tlie same roots, occurs in words wherein the roots carry primary significations ; as ot' the guttei'al and lingual in the Or. a f /athos (^ood), the g. d. of which imply iixity of hold ; wherea., if transposed, as? d. s. in deas (deity), the signification is changed to that of a fixed hold. Mythologically, the relation of ajjathus to dens is. seemingly that of a universal to a particular. Both words carry good significations, only deus has seemingly more of personality. But, from the definition of their elements, it is made manifest that the Northern tribes, without losing the Eastern universal signification of a(/atJios, had brought with them also the personal one as (god), and bearing the same import as the dens of the Eastern races that settled in Southern Europe. As universal, and therefor on the cannnon category, both agathos and dens signify good. It is only, when in the dividual category, that they take a contrary signification, in consequence of being then wrongly applied. So the Gr. dis,. deus, zeus,. theos ; 4S THE EDUCATIONAL CHART. m % L.'it. (hits and Scr. devas generally denote an allegorical H[)ecies of deniiourgos or anthropomorphism existing out- side of nature, the deus ex uruLcluna, the maker of the natural laws and controller of all natural operations ; a personal despot, ruling by an arbitraiy will. This use of the allegor}' is elsewhere explained, as judiciously a])pli- cahle to states of society in which the ordinary mind is not capable of appreciating the justice and goodness in- separably associated with the law of necessity. The Gr. Take (what has a fixed hold) means what hap- pens by necessity ; and therefore, it imports necessity. Gr. FAke (justice), is doing properly what accords with the universal law of necessity, in the correspondence of con- ditions and consequents. It is the truly fixed hold. When an animal eats food which is calculated to reproduce the parts of its body that, by exertion, have been wasted, the correspondence between the aptitude of the food and the purpose it serves is the justice of the correspondence. On the other hand, if unsuitable food is eaten and produces internal disorder, and the cfl'ect is painful and injurious, the correspondence between the cause and effect is still perfectly just. So that justice is the correspondence which happens by the fixed law of necessity. Pain is considered an evil by those who are not able to interi)ret its purpose. But once it is perceived to be a monitor, it then becomes a blessing. All other supposed evils are of the same nature. The object of education is to make their useful- ness manifest. A burnt child dreads fire. When, in a state, a citizen, reart . by rote, is allowed to gnnv up with- out a pf-ychical conception of the inexorable natiue of the divine .aw, and he becomes a burglar and withal a mur- derer, his criminal acts are, in reality, beneficent monitors. But the state cannot or will not so regard them. It is unable to perceive that every irregularity, however small or whatever the magnitude, is an infallible indicator of the true remedy for its removal. tHE EDUCATIONAL CHART. 4^ Tiie Gr. (h'll'o or tasso (I hold fixedly) is a form that has many representatives, bearing secondary significations ; sucli as in Lat. doceo, dlco, daco, taxo, taceo ; and in Kng. token, teach, tax, tuck, tack, touch, take, tug, tight, tie, thick, touch, with e([uivalents in most other languages. Many Sanscrit words have come down to us through the Latin or Sclav( "c ; in which case, they are to be ac- cepted as equivalents of Greek synonyms somewhat difi'er- ently constructed ; such as the Lat. ssdro, Goth. mtaVf Eng. sit,ivo\\\ Scr. sad\ the Greek of which is isteini or stao. A lingual with the nasal, as d m, 1 m, or z m, implies fixed measure, as in Gr. damao, Lat. domo, Ger. zahme, Eng. I tame, which denote the bringing of an animal, a man or a tribe, formerly fierce and ungovei'nable, into subjection to authority. (3f a family, Lat. domlnus is the male tamer ; dominu is the female tamer ; and domus is the tamery. Of a nation, Lat. domiiKttor, dominatrix, dMinlniiiin. Deem and doom imply the one, a fixed measure of thought, the other a fixed measure of judgment. Demon, the genius of Socrates, is a spirit intermediate between man and God. He is the Ht^rmes of mythology. Incarnated, he becomes a Christ, as in the Gautama of the Buddhists and the Jesus of Judaism. When the order of these roots is transposed, the primary signification becomes chanofed. It is no lonwr a measure that is fixed ; or measurer that is a fixer, as in tamer or demon. But it is a fixity in measure ; as a myth, the true part of an allegory, of which the other part unfixed by measure may be false. Gr. riKtfhefcs is one whose fixity of Ixdief is in measure; and, therefor, not capable of change. (b\ indU' fhano (I fix in the mean) is, l)y the translators, inter- preted (I understand j. in combining the nasal n, care has to be taken in distinguishing the n of the Gr. on (being), from the n of the Gr. io)i (not being). For on signifies incessant and invariable being ; whereas ion is variable and therefore signifies properly (bearing). The n of on^ D mmmmmrmmmmm 50 THE EDUCATIONAL CtlART. I II coiiil)inod with iii, signifies the measure of invariable being, as in 'neiiLcsis (the measure of invariable being between conditions and t^jeir consequents). A man's lot in life which corresponds with his antecedents of character and conduct, is a nemesis. If the antecedents have been good, the nemesis will be good ; but, if the antecedents have been bad, the nemesis w^ill be bad. The Gr. onoma (a name) is a compound of oil (being) and homos {same) , sig- nifying the same measure of being in the re])resentative word as in the object for which the word stands, A name, then, unless it represents the perfectly pure being is not the real name, A vocal or grammatical sign may be a word and, as such, may stand for any phenomenon. But nothing can be a name which is not mathematically so. For, as a compound of on (the being of einai) and m (measure), a name must repi'csent the reality, essence or notion that never changes. In social intercourse, words are called names from the habit of thinking, acting and speaking in relation to sensuous objects. But in dialectic, habit in such relation is absolutely excluded; for truth, which is the foundation of pure ethics, demands mathe- matical exactness. A name of a suprasensuous object is not the expression of a number of vocal sounds, nor yet of a number of letters, unaccompanied by the signification which the original inventor of the name intended it shoidd convey. The sounds and letters are the sensuous parts. The psychical notion is the myth. This myth is found by the dialectical process of derivation from the thing intended, in the original language or, at least, from the oldest language to which it can be traced. The errors occa.sioned by the non-observance of this rule are incalcu- lable. Of which we have examples in such names as nnulhos, daimoii,episteme a,nd 2>hdosoph la; in the inter- pretation of which, lexicographers make them to signify the very opposite of their true significations. As n of iendl (to beai*) has a dift'erent and secondary signification from n of einai (to be), its combination with i '4 THE EDUCATIONAL CHART. 51 m Is to be distin^^nislied as difFevciit altogether from that uf the preceding examples. Accordingly, n of ieiiai with m, as in nomos, signifies properly the measure of what is trans[)iring. JS^omos, the variable decree of society, is opposed to logos, the fixed law of nature. The difference is expressed in the permanency or vaiiableness of the vocal roots. The decrees of societ}', be ug necessarily dividual, are accordingly at variance with what is right; and, on this account, are unjust. So nemesis is the con- sequent or lot of the measure that is transpiring or has transpired. It is the issue of the dividual category. And, wherever employed ^ y Homer, Hesiod, Aeschylus and othei' Greek dialecticians, it carries a dividual meaning. In transposing n of ienai with m, as in mamo and rtiTido, the meaning is, being in measure transitively. Mneme or on7iesis (memory) is, being in the middle be- tween the inception and extinction of a mental eidea for the time being ; that is between knowledge and forget- fulness. Maino, on the other hand, being in the middle l)etween the dividual and common categories; as Eros, on the dialectical line of HerTries. Mania from mamo, is the fi'enzy or madness of the philosophical nature, in its struggle to free itself from the fetters of dividualism.* Whoever is in this state is sure to be regarded, by the populace, as a person of unsound mind, eccentric and to some extent a madman. Socrates was so regarded by the Athenians. Even now, men of erudition do not scrui)le to ridicule Plato, as a romancer and fool ; and his sys- tem, as eutopian. Homer and Hesiod have escaped ; the one for having been caricatured a heroic poet, and the other a fabulist. Two characters not supposed to have been tainted with transcendental hallucinations. When, liowever, it is understood that the philosophical mania is a withdrawal from the conventionalities of a vicious The Phaedrus of Plato. iMl 52 THE EDUCATIONAL CHART. ^i w ^ state of society, in order to be able to conform to the re- (luireiTients of the divine laws ; and thereby to promote the universal adoT>tion of humanising agencies ; such mis- taken imputations cease to be regarded otherwise than as derogatory and unbecoming. The riKuiia so minutely described in the Phaedrus and other ])ialogues is shown to be a process of regeneration, from ignorance to wisdom; a middle and transitionary state, from vice to virtue. Thus memory and mania are two middle states. One, betwen the inception and extinction of eideas. The other, the transition state between the dividual and com- mon categories. From the incessant continuity of on (being), its func- tion is that of an equation ; and, consey their experience, seem not to he capa- ble of being taught. This explains the reason why edu- cated Hindoos while they ridicule our shortcomings in this respect, now threaten to send missionaries to Europe to instruct us on the propriety and necessity of adopting the two interpretations. It is not admissible to say that the two interpretations could not exist along side of each other, distinct an 1 with- out confusion. For while the epistemetic inter|)retation continued to be beyond the scope of the aesthetist,he would be inclined to regard the suprasensuous as a transcenden- tal and unmeaning folly. And such being the case, as it certainly would be, nothing could induce him to renounce the historical narrative of the allegory, which costs no trouble to comprehend, for the metaphor which must re- main beyond his capacity, until by education and study be can be made to perceive it. Objection might as well THE KDLTCATIONAL C'llAUT. 57 he miide a^fainsfc tho teacliiii,L,M)f astrojiomy vvliicli is into- Icctual, oil Uie j^n-ound fcliat it would UMdcnnino the faith of tlio unt'diieated in tlit; popular belief of tlu^ Mosaic ac'ount of the creation. Ihit it cannot be said that intc- lectual astronomy has affected the popular belief in any country or in any lar for tlio express jmrpose of brini^'inir tlio (liscriiiJ'mMn;,' faculties of the Sophists into disrepute. A colhiteral error occurs witli respect to tlio Kn;rlish verb puuisli, wliich comes from the Sanscrit and Kio'uifios pure, and is allied to tlu^ ( Jreck /nrr, whicli means fire, tlie pure element and purih'er of all else. Ni^veithe- less, vvhen used allefrorically in Scriptural interpretation, punishment shouM be preserved in its popular and aes- thetic sense, while healin<,' -liould be its epi,4emetic siirni- fication. The two interpretations should be thus retained, because tliei-e are two classes of ])ersons and two reas, in the other, not two tliinos are alike, while the fluctuations of the changes are })erpetual, pi'oducing eternal strife. Again the attributes of the good have a mutual })articipation with each other and with the good ; thereby showing that conummism is its essential ])rinciple. And, for this rea- son, the category of same is named the common category. As an examj)le, the att.ribute (Ji/xulosuiie (justice), which means and is limited to the doing by each faculty of its own work, is sinudtaneously beautiful, right, ti'ue, fitting, safe, fixed, graceful, imperishable and so on. And, in the same way that justice partakes of the attributes of every other fp(;*'jr, every othei- factor ])artakes of justice. It is thus tluoo the community is establi died of all the factors or attributes in this circle ; wdiich has therefor been called common. Turning now to the other circle, what is most striking is the dividualism of each of its members. First we find Mohamedanism, Judaism and Buddhism irrecon- cilably o])posed to each other. Next in these compara- tively minor circles, others still smaller are seen, whose mutual hostility to each other is deeply seated. These last contain smaller circles still, whicli are divided and subdivided, until a limit is reached, beyond which divid- ualism, except that of the person, can go no farther. Now what in the first place is to be here observed is, that each of thesQ circles, from the largest to the smallest, js actuated bv what the French call an esprit du co7'pt! ; In THE EDUcATIOl^AL CtlAtlt. Gl which sio-nifics an adliorcneo by tlie meinhers of a circle to a bond of nllegiance, to promote tlie interests of tlie particular circle to which they belong in antagonism to all other existing circles. It is based on the feudal jjrinciple and inherits all the objectionable features of feudalism. In the second place, what Is still as remarkable is, tliat the persons who organize and pi-i'serve the autonomy of each circle are its office holders and office seekers ; while the rank and file do the haulinir of the wood, the drawin<]j of the Avater and the paying of the required tribute. And, in the third place, what is equally remarkable is the tendency of each member of each such circle to sacrifice his cii"cle to his amioiir f)ropre or self love, when oppor- tunities offer of doinof so, with wdiat he considers imme- diate personal benefit to himself.* Solon, who was no admirer of aesthetics, says: " JVFen keep their agreements when it is an advantage not to Vm-ak them." And Momus, the god of mimicry, found fault with Hephaestus because, in the humnn form which he had made of clay, he had not placed a window in his breast, by which whatever was done or thouu^ht there mi<^i\t be seen, and miUCATTONAL CUART. lias (lesio-iiated ouranofi (lioavcn) and hxidei^ (hell). They could not have intended that heaven could be other than the haven of happiness, after which eveiy weary soul aspires; or that hell should ])C other than an abode of strife. And so they expressed the distinction beautifully and instructively in tliese two cate<^-oi"ies which they named the categories of mythology. As has been shown, the puipose of the Semaic alphabet is to fix the primary significations, by giving the roots of the Semaic sounds or letters which have specific values. Now the nse of the categories is supplementary to the alphabet. When, by custom, the sensuous or suprasen- suous im})ort of a word is not determinate, it can be easily ascertained by referring the woi'd to its appropriate cate- gory. Lex (the law of nature, or the divine law), as, by its Semaic roots, it means what holds the end or divine pui'pose, which is invariable, cannot be made to signif / the ever varying enactments of parliaments and civil and criminal courts. It, therefor, takes its place on the conmion category, which is invariable. AgailioH (good), which implies justice, grace, beauty and every other divine attribute, is not applicable to what an aesthetician may think is good for himself. Dikaiosune (justice), for a similar reason, cannot be applied to a inan ; because, be- fore he can be said to be just, he must possess all the other attirbutes of the category in which justice is com- [)rehended. On the other hand, edone (pleasure) cannot be used for karis (pleasure), because the former implies lust, whereas the latter is a divine attribute. They, conse- quently, belong to difi'erent categories. The Philibus of Plato is an instructive satire on the abuse of these two words, wherein the one is mistaken for the other. Again, a parallel case is witnessed daily, in the abuse of the word charity, when the giving of alms is what is intended. In all such cases, ambiguities are at once detected, and in isuch a way as to leave no scruple. i! m-\ THE EDUCATIONAL CHART. G3 After tlio croriatily afterwards, when he leisurely digests each branch of study by tho 8tren;^'th of his iid)orn ut such aestlMitK; (liv(ir<^('nci(;s an* by no moans criMlitahh;. An oxainj)l(3 has ho(;n ^iv(;n, in a j)r(;vious |)a<^e, of tho nmtlioil i'ov (lii^estini^ compound words. 'I'hc ruh; for s\)(Minjectionable practice of leairiinj^ Latin and (Ji'(!ek a<;sth(!- tically; that is by book lote, it is apparent that no Kn^jj- lish or French student can understand his own lany this it is not intended to exact from learners that they should l)e abh; to read and tianslate such aesthetic authors as Cicero and X(inoj)hon ; l)ut rather that they should be able; to digest and analyze an author's words, so as to reaetwx^en the matliematical method and the aesthetic ])ractice. The Prussian Government set a good examj:)le when it organised its system of public instruc- tion ; for it aimed at results as much as it did at the efficiency of the executive machinery. And, excepting that it lacks the mytliologieal idea, the German system is an 80 ttlE EDUCATIONAL ClUnT. If in other respects unexceptionable ; which is proved, amply, by the ofKcial returns; and more so is the histori- cal, geographical and scientific attainments of the German })eople. But how has this example beenfoHowed in other countries { In making a comparison, allowance has to be made for the efficiency attending the administrative de- })artment of an absolute government over that of a gov- ernment controlled by the popular will. In Germany, the outside display has been of less concern than the in- side efficiency. In this i-espect it is particularly distin- guished. Where else, it may be asked, has this been the case ? The Irish system has been successful, in so far as it has been controlled by the government ; inasmuch as less money has been squandered, in comparison to the re- sults, than would have been had the system been con- tr-olled by irresponsible chief superintendants and boards of school trustees. Much cannot be said for the experiment in England, because of excepti(mal circumstances, for which the government is scarcely responsible. On this side of the Atlantic, where majorities rule, we reasonably expect to find corresponding consequences. And so it has uniformly happened that education signifies the erection and num- ber of showy and expensive buildings, the amount of public money expended, the organization of boards of school trustees, the training of swarms of youthful teach- ers, the appointment of inspectors, the awarding of con- tracts anu sujjplies, and every other conceivable device wherein money is the chief ingredient and the handling of that money the chief employment. On the other hand, the results are the best recorded in the publicly expressed opinions of the teachers themselves and of the parents of the children ; namely, that there are too many unneces- sary and unsuitable branches required to be taught ; that the health of the childien is undermined by the amount of book-rote ; that the hours of confinement in densely packed class-rooms are excessive ; and that for these and THK EDUCATIONAL CHAllT. 81 similar reasons the results are, of course, not what tliey should be. Accusations of jobbery, political inHueiiee and sectional purposes are inseparable in a country where the scranible for office and its emoluments is a necessary con- comitant of the majority form of government, when the psychical element of education is ignored. A collateral incident of aesthetic teachino- is, that no youth Ls permitted to interpret for himself. 'The author- ised text books are the interpreters. The teacher's duty IS to enforce conformity in this particular. However er- roneous the definition in the lexicon and dictionary may l)e, its correction would be an insufferaljle offence. The teacher, if in any measure an educated person, cannot but leel the indignity of being thus degraded to fill the office of a mechanical puppet. But for him there is no redress any more than for the pupil who becomes a literary parrot. Routine attendance at a professional college, and closed door examinations, written not oral, conclude the aesthetic curriculum in which the fees seem to constitute the chief concern. By reference to the chart of the organization of the bram, it wdl be seen that, under aesthetic trainiin.- what goes by the name of education is properly the education of the cerebellum. The aesthetic region, as marke.l on the chart, is the lowest of the three regions, and it is named aesthetic (unfixed), because its sensuous faculty does not measure. The motives and actions of this faculty are concerned exclusively about the bread and butter side of life, and indulgence in such exercises as foster the largest amount of sensuous gratification. Music by ear, is of this nature. So is music, by the book, when its metrical principles are not comprehended. For tran- sition to the geometric region is dependent on the capa- city to measure ; and, as measure signifies to hold to the mean; a musician is required to know the principles of the science before he can be presumed to be an adept 82 THE EDUCATIONAL CHART. in the art. A nice ear for music, however refined by practice is, therefor ncjt scientific. Many branches of learning are in tlie same predicament. ArithuK'tic, by book-rote ; tlie English and any foreign or classical lan- guage, by book-rote ; civil engineering, by book-rote ; medicine, by book-rote ; law, by book-rote ; hygiene, by book-rote, all are restrict(Ml to the education of the cere- bellum. Science begins with the elements or principles of the natural law, applied to a particular kind or depart- ment of phenomena. So that no branch of learning is metroloixic or scientific which begins and ends in book- rote, and which is not exercised on the elements or prin- ciples of the natural law. This is born out by the re- mark of Aristotle, already refeiTcd to, when he says that the carpenter studies geometry in its application to his work ; but a geometrician to find the truth. The material conditions required to produce a properly constituted state of society are not embraced in the sub- ject of this treatise. They can be easily deduced from their psychical conditions. Their nature and their out- lines are stated of a perfect and imperfect city, contained in the Polity of Plato. Our comparison, on the contrary, is that of two antagonistic systems of education, emana- ting from two antagonistic doctrines concerning the con- dition of the soul at birth, which doctrines, in their turn, are engendered by two antagonistic theories respecting the organic structure and functions of the brain. While the material conditions are dependent on the psychical, the divergence of the doctrines of piuity or depravity of the soul at the birth of the body, which occasions the educational antao^onism, orio^inates thus in the structure and functions of the material organization. It will thus be seen that, in the treatment of the subject, the structure of the brain comes first ; on this structure the functions are dependent. Next is the question of purity or de- pravity of the soul. And finally, the educational systems THE EDUCAnONAL CHART. 83 ^mg the Iture :hus Iture lions de- jems based tlieroon. As to tho material conse(iuonces, the pos- tulates of the mytliologist are, that a eonseciuence of the violation of the natural law produced by i<^mor- ance of the law, is the state of society exhibited in the dividual category ; that death before old age is abnormal ; that sickness and disease are abnoi'mal ; and so are all the social inconveniences arising from wrong opinions, vicious habits and dishonest and criminal acts of what- ever nature. People who are dirty and filthy about their persons, wonder why lice and bugs were created. Slovenly housekeepers who have no economy and who scatter crumbs of food and garbage round the house, express sur- prise that mice and rats and cockroaches should be sent to annoy them. Mothers and nurses who supply the in- fants with abundance of paragoric, foul air and innutri- tions food regard the fearful mortality therefrom as a matter of course and irremediable. The fashionable dam- sel, who figures in corsets and fancy slippers, is amazed why she should so often take colds, and be troubled with flatulence and dyspepsia. The glutton and voluptuary imagine that there is a mistake in the plan of creation. The temperance man who drinks water and strong tea, and yet is nervous and debilitated, expresses consterna- tion. The dunce blames the teacher; the teacher, the system ; the theurgist, god ; the religious man, himself. This earth, the intended and destined paradise, why is it inhabited, if not altogether, chiefly at least, by thieves, burglars, assassins, cheats, forgers, simulators, tyrants, hypocrites, millionaires and paupers, the sick, lame, blind, diseased, stupid, imbecile ? Why is it that we still con- tinue to misuse science and justice, the gift of Zeus, and are still unable to interpret their signification and pur- pose ? To all such (questions there is but one answer. The mathematical and aesthetic systems have been contrasted ; their operations have been explained ; and the result, as shown is, that as a condition of epistcmy is o^, TllK KUUCATIDNAL CHAUT. the muthcmatical aevelo,,.n..nt of tl,e geometric faculty ; 1ml" com Ution of the niathematical dcvelopm.-nt ot he SmerT faculty, is the ;-thcn,atical use ot J. ve.^>a UMnv,- therefor, the mathematical use of its veibal taci oTst Uie 'ml^true method of interpretation, and the onV safe a.i.l perfect guide to moral conduct. ill APPENDIX '■<•••»■ For the proper understandinu- of certain words, liaving supmsensuous signiKcations, whieli appear in this treatise, the followin<^r interpretations are to l)e consulted. Afjaf/ws, u- th, in the common cate«i:ory signifies divine goodness, l>ecause it has fixity ; and being connnon par- takes c)f all the attributes of the good. It tlierefor im- plies justice, fitness, right, beauty, immortality, unsensu- ousness, harmony and every other attribute of the common category. It could not be applied to a man, because no man possesses all these attributes. In the dividual cate- gory its application is associated with selfish motives. A man is said to be good who, directly or indirectly, lias favored his friends or has upheld the excbtsive interests of the section or social ring of which he is a conspicuous member. The following classification will exhibit the propriety of the two interpretations :— Scr, (iotli, (Jer. dr. (Jer. II Gr. COMMON. Khoda, Chodu, (Joda, Gott, God, Ai,'ath()s, gut, good, guide, hodos, Kd Cd (id Gt (} d gth gt gd gd h d (a way) DIVIDUAL. khoda. choda. goda. gott. god. Hgathoo. gut. good. guide. hodo.s (a way). Now God as here shown in the common category, is the God of the universe, the God of all mankind. The good, too, is universal. On the other hand, in the divid- ual category, god is a sectarian or national god only ; and IMAGE EVALUATION TEST TARGET (MT-3) 1.0 [riSi IIIIM :..i: I.I 1.25 •^ Im III 2.2 K. 140 !i.4 1.6 V] <9^ /J 7 "^ ;> ^"^. V o 7 <^\5^ % ?u^ Q- 80 APPENDIX. w good is limited to what eacli person or each sect imagines is good for him or itself. AiSojs, d with a privative, denotes u.nfixity. As ido or ideo is the absolute fixity of the common category and of the epistemetic faculty ; with the privative a, it becomes fixity in the dividual category or in the geometric faculty ; and then has the primary signification of etSoq. namely, the result produced in the mind ])y a geometric (tomputation of sensuous objects. The difference being in their secondary significations ; ciSos denoting a single eidea ; and atSws the gcomef I'ic process of the eideal region, which process is science, from the Lat. scientUi. At8w9, therefor, signifies properly (science). In the gift of Zeus to mankind, at8o)s and hiKaiocrvvq are coupled together. Ilesiod says that, in the degradati(m of the iron race, justice and science (aiSw?) with nemesis, after having clothed themselves in fair skins, departed to Olympus, to the immortals. And Homer says : " Science (ai8ojs) is not good for a needy man ;" because a needy man needs im- mediate relief ; whereas science is a tedious process; re- fjuiiing time, o])portuiiity and patient study. All the lexicons and translators make aiSw? to signify (shame, bashfulness, modesty). An error which, no douljt, has orio'inated in the ii>norance of the chart of the orijaniza- -ion of the brain, which shows that eiSw and the Latin sc'io, are sj nonymous in expressing the function of the geometric or middle region of the brain. A-esfhesi"^, a s th, (instability). Applied to the lowest faculty of the brain, which is incapable of measuring ; and therefor its functions are alwa^'s instable. All teach- ing by rote, being limited in its operation to this faculty, is a teaching of the cerebellum. Andreid, aner (a man) from Scr. nnva. A ndreia has the signification of Lat. v I rtu'? and fir mas: from which rir (man). It has the widest application, either to sen- suous or suprasensuous objects, as in Lat. virgin, virago, virility. APPENDIX. 87 Arete, r t, (fitness). This is an important mythological word, because it specifies the condition on which alone any work can be rightly accomplished. What qualities the general of an army is not andrla (strength), nor than IS (courage), nor ploafof^ (wealth), nor elaphrla (agil- ity), nor sopJu'osune (sagacity), nor olkonomlc. (economy), nor phalake (watchfulness) ; but thai, (juality which com- prehends all these, namely (fitness). In eveiy^ work, from that of the shoemaker to that of the chief ruler of a state, what is required for doing the work as it should be done, is fitness. This fitness comprehends all tlie qualities required. Aristotle says that man's chief good is what fits the soul or its highest cerebral faculty to direct the subordinate faculties of the mind, so as to control tiie man's motives and actions. Tlie Meno of Plato is a dia- logue limited to the definition of arete (fitness). The satire on this word is, as in many others, reserved for the Pro- tagoras, on which the Sophists are most derisively treated. The lexicons and translators most erroneously interpret arete''hy (ulrtLts), a word of quite a different signification. See andrla. Char is, cli r, denotes taking in to hold, with a benefi- cent intention which is divine and of the common cate- gory. It belongs to a class of Greek words which has secondary significations, such as Christos (Christ), (^hrttso.'^ (gold), charme (charm), krino (I sift), krato)^ (strength), kuros (power), kurlos (one having power), heros (a hero), Hermes, Hera. There are numerous Greek words having those roots ; as, keir (the hand), keros (wax), ker (fate), kear (the heart), hair la (a bandage), huros (the warp), hrltza (a root). Besides those in Latin and German and the derived languages, we have in English, grasp, grip, gripe, grab, grief, grope, group, carp, crop, creep, scrape, «fec., «5cc. ; all which come from the Sanscrit kara, which has the prl^nary signification of the roots k r. Dia-logos, d Ig, (what holds the light through from one '» as= ''? . 88 APPENDIX. III to another). In a dialogue there is a mutual transmis- sion of light, on the subject treated, Dla-noia, d n, (noting being, through, from not being). It is the process of the metrologic faculty which, in its comparison of sensuous phenomena and their conditions, discriminates what has being or permanency from what is variable. Being, when thus discriminated, becomes an ideal type, which is aftei'wards perceived in the notion without the process. DlkoAosune or dike, d k, Justice (what holds fixed). It is the execution of the purpose of a faculty in accord- ance with its natural design ; and therefor its place is in the connnon category. Doffina, d g, (what holds fixed), also do.i'a, doceo, de'tk- numi, dkhi-sko ; Lat. dico, doeo, disco, Eng, teach, all come from the Scr. die, wdiich signifies teach, say, show. Categorically, a doctrine wdiether common or dividual has a firm hold and shows its influence over conduct in a variety of ways. As a notion it show^s, says and teaches ; and, as an opinion, it does thej^same. The fixed hold is all that is implied in the homosemaic roots. Its [iptelectual or sensuous import is determined by its categorical a])- piication; and may be either common or dividual. Eides'iK, d, (eidealising ; or science from the Lat, scientla). It is the process of geometrising or measuring sensuous phenomena. Ehlos, d, (an eidea), is an eidea in the mind ; distin- guished from an absolute idea, the external type, which is noted by the intelect. See atSws. Eldos is related to idea, as oidc on to on ; that is the imperfect to the per- fect. E'ldo, d, (I eidealise, or I fix in mind the form or result of a geometric process. It is a secondary or dividual meaning, from ido (1 fix absolutely), Eidealising or scientising among sensuous phenomena is therefor not in- telectual. The process of measuring is attended with errors ; and though directed to fixing, its problems cannot APPENDIX. 89 be said to be fixed before that they are amenable to the highest generalization. See atSws. Eil'ftsia, k, (holding). The j)assion produced on the sensorium by a shadow or a semblance of a real object. The passion is held, but not fixedly. In pistils (iaith), on the contrary, the impression, for the time, has a fixed and firm Ijold. En-tel-ekia, n tl k, (what holds the end fixedly in) the thought. It 's e'piivalent to the Lat. Intellect as. It does not appear to have been used by the Greeks, who em- ployed nous and eplsteme to express the intelectual faculty. The example of Cicero and the other Roman so- phists, who put in an aditional 1, is not deserving of notice, ^or their practice of interpretation, like their morality, was exclusively aesthetic and limited to the criterion of the dividual category. TeAo? has but one A ; and €x<^ has none ; so that, in Latin, intelectus is the correct structuie of the word. Ep-isteme, p st, (the fixity of the hold over), what stands over, the substance, the highest faculty, what stands having a fixed hold. Meaning what does not change. In comparison, the geometric faculty is naitable ; so is the aesthetic. But the highest, that is the episte- metic faculty, never clianges, but stands over ; that is, it has a fixity of hold. The Romans who were not my tho- logists and none of whom had mythological conceptions, made the Gr. eplsteme equivalent to -the Lat. scientla. The Germans make it synonymous with kenntniss (know- ledge). And the French and English, adopting tlie Ger- man interpretation, make it equal to knowledge. Now, between episteifne, scientla and kenntniss there is no re- lationship ; for episteme implies what is related to the highest facultj' ; scientla, what is related to the geometric or middle faculty ; and kenntniss whatever is related to the aesthetic oj- lowest faculty. See episteme, eldesis and gnosis. This is an insti'uctive specimen of the liteiary rocks and tpiicksands which bafHe the aesthetic navigattji', 00 APPENDIX. m and reduce the unrnatliematical translator to Vje a verit- able blind leader of the blind. AVi.s, r, (takes in to) the strife of the dividual. Whence the Lat. ira (anger) ; and Gr. iris (the | rainbow, which is a sign of strife in the atmosphere). Eros, r, (takes in to) love of the universal. Is an attri- bute of the common category. Partaking of claris (grace), it is active in the incarnated Hermes. Is a lover of beauty and the attendant of Aphrodite (which Aphrodite signi- fies without mind, unsensuousness, that is suprasensuously beautiful). Geo-metria, g m t, (fixing the mean in generated) things. Measuring natural objects scientifically. Gnosis, g n, (what is generated). Is the impression pro- duced on the scnsorium by an external object. A know- ledge is, in the sensuous faculty, what an eidea is, in the geometric, or a notion, in the e|)istemetic. The correspond- ing words in Latin, French, English and German are de- ri ved as follows : Sir. Greek. Latin. Jan. geno, gignosco. gignomai. gnosis. gero. naacor. cognitio. French, (en)gendre. nais. connaissance. EnyUsh. I generate. I become genei knowledge. ated. German. Ich kenne. Ich werde gekannt kenntniss. Thus derived, it is seen that gnosis, cognitio, connaissance, knowledge and Kenntniss signify properly (generation). Hera, h r, (the harmoniser) of all things. An attribute of the common category. Hermes, h r ; the spiritual dialectitian which harmon- ises the dividual with the common. His place is on the line between the two categories. He is the messenger of the good from heaven to earth ; the incarnator of divine grace {charis). Idea, d, (what is fixed) absolutely. The external fixed APPENDIX, 1)1 type, which is perceived, as the nous (notion), in the epis- temetic faculty. Mari-thano, m n tli, (I fix in the mean). Popularly I apprehend your exact meaning. Me-ih-o((os, m th d, (a fixity that is fixed in the mean). A right wa}'. ^[nc8is, m n s, (holding being in the mean). A middle state between the incejjtion and extinction of the thoughts or menial conceptions. — AihinDiesis, (holding the thought as a mean to the external pattern). — llupomnesis, (hold- ing the thought as a mean ovei', above or beyond the pat- tern). — See The Phaedrus of Plato, p. 27'), StaUhauyns iext. NochU, n .' , (holding being). Notioniug or noting the external ty|)es or ideas, by the epistemetic faculty. Nous^ n s, (holding being). The copy, in the intelect, of the external pattern or ty[)e which is absolutely fixed being, or is absolutely held. On, n, (being), continuous, w^ithout ])eginning, end or intermission. Ouk on (not being), is intermittent and variable being; such as pertains to the dividual category. The English, French and German representatives of oti .should also be continuous and invariable ; but such is not the case. They cannot be said to express an equation. See remarks, on a preceding page. Philia, })h 1, (the end that becomes). The will. Love of the dividual, in the dividual category. The direction of the will dividually ; friendship, distinguished from cvok (love of the divinely beautiful). Philo-sophia, ph 1, | s ph, (wisdom of the will). See philia and sopkia. Fhrcn, ph r, (Taking in to bearing). The mind = the two faculties, aesthetic and geometric. Sophia, s ph, (bearing hold); what bears safe ; wisdom. So-phrofiune, sph r, (what takes in bearingly to hold). The mind that is safe ; sagacity ; mental wisdom ; acting wisely by instinct. It is intermittent ; and is sagacity 1)2 APPENDIX. only when at times it is e(|ual to sophia. See sos and p/ura. *SV//(ieddual. The sacrifice of Jesus was not f )r the Jewish race, nor for his native country, nor for his own immediate kindred. The crucial type would have been worthless, had it been so. If dividualism is more practical, why retain even the profession of Christianity, seeing that Christianity is not dividual ? Sensuous plea- sure is more practical than intelectual, and probably that is the reiison why it is most practiced, and most patro- nized ; but is no justification for its being made morally AITKNDIX. O.S preferable, as is here assumed. If tlie iiieiit of an ebliiral doctrine is to be measured by its facility of adaptation over its intrinsic value, as a divine ordination, it follows, that the second dispensation was a ginrantic mistake. — Without porceivinf^ the conse([uence of his teaching, Aris- totle fabricated what has turned out to be a formidal)l(' theurgic weapon to be used for the frustration of prac- tical Christianity ; for, if not the formulator of the Pro- tagorian conacience that man is the measure of all things, he gave it a scholastic sanction that has been followed by disasterous results. Aristotle agrees with the mytholo- gists, as to the purity of the soul at the birth of the infant. Wherein he differs is, in making the child responsible for the formation of its habits. Thus, relieving the parents, the state and society from accountal)ility. Now, as seen on the chart of the organization of the l)rain, the moral facidty is the last of the three faculties which becomes energized. So that it can exercise no control whatever on the formation of the habits. On the contrary, it is long after the ht.,bits have been completely formed that its functions begin to operate. This battle of conscience has yet to be fought out on apparently new ground. flappiness, to be perfect, must be guaranteed against the cupidity and violence of neighbors; which is impossible, except on the provision that such neighbors are not reared as they are now. Otherwise no man can be said to be happy while surrounded by the contingencies of being defrauded, burglarised or nmrdered. The suppo- sition of a perfect happiness, as Aristotle assumes, apart from the common happiness, is untenable, and may be accounted for by the unmythological bent of Aristotle's mind, and consequent neglect of the two categories, to which he seems to have been a stranger, as he no where makes reference to them. ADVERTISEIVIEIVT. In Manuscript, by the same Author, and will shortly be Published : PLATONISM ILLUSTRATED AND SIMPLIFIED; AND The Specific Pnrpose of Each Dialogue Explained. WITH AN EXPOSITION Of the Palacies of Italian, German, French, and English Translators and Lexicographers.