ght; they are learned by
imitation and infection, and developed by opportunity of action. The
best agent of their propagation is an attractive personality in which
they are dominant; for we know the universal tendency of young people to
imitate those whom they admire. The relation between parent and child or
master and pupil is therefore the central factor in any scheme of
education which seeks to further the spiritual life. Only those who have
already become real can communicate the knowledge of Reality. It is from
the sportsman that we catch the spirit of fair-play, from the humble
that we learn humility. The artist shows us beauty, the saint shows us
God. It should therefore be the business of those in authority to search
out and give scope to those who possess and are able to impart this
triumphing spiritual life. A head-master who makes his boys live at
their highest level and act on their noblest impulses, because he does
it himself, is a person of supreme value to the State. It would be well
if we cleared our minds of cant, and acknowledged that such a man alone
is truly able to educate; since the spiritual life is infectious, but
cannot be propagated by artificial means.

Finally, we have to remember that any attempt towards the education of
the spirit--and such an attempt must surely be made by all who accept
spiritual values as central for life--can only safely be undertaken with
full knowledge of its special dangers and difficulties. These dangers
and difficulties are connected with the instinctive and intellectual
life of the child and the adolescent, who are growing, and growing
unevenly, during the whole period of training. They are supple as
regards other forces than those which we bring to bear on them; open to
suggestion from many different levels of life.

Our greatest difficulty abides in the fact that, as we have seen, a
vigorous spiritual life must give scope to the emotions. It is above all
the heart rather than the mind which must be won for God. Yet, the
greatest care must be exercised to ensure that the appeal to the
emotions is free from all possibility of appeal to latent and
uncomprehended natural instincts. This peril, to which current
psychology gives perhaps too much attention, is nevertheless real.
Candid students of religious history are bound to acknowledge the
unfortunate part which it has often played in the past. These natural
instincts fall into two great classes: those relating to