e
tourist. The noble was made a foreigner, a stranger to his own country,
by means of his abode at Paris or Venice, while the citizen gradually
outstripped him in genuine culture.--

Sec. 254. The education of the citizen as well as that of the noble was
taken possession of, in Catholic countries by the Jesuits, in Protestant
countries by the Pietists: by the first, with a military strictness; by
the second, in a social and effeminate form. Both, however, agreed in
destroying individuality, inasmuch as the one degraded man into a
will-less machine for executing the commands of others, and the other
deadened him in cultivating the feeling of his sinful worthlessness.

(_a_) _Jesuitic Education._

Sec. 255. Jesuitism combined the maximum of worldly freedom with an
appearance of the greatest piety. Proceeding from this stand-point, it
devoted itself in education to elegance and showy knowledge, to
diplomacy and what was suitable and convenient in morals. To bring the
future more into its power, it adapted itself not only to youth in
general, but especially to the youth of the nobler classes. To please
these, the Jesuits laid great stress upon a fine deportment. In their
colleges dancing and fencing were well-taught. They knew how well they
should by this course content the noble, who had by preference usurped
the name of Education for this technical way of giving formal expression
to personality.

--In instruction they developed so exact a mechanism that they gained
the reputation of having model school regulations, and even Protestants
sent their children to them. From the close of the sixteenth century to
the present time they have based their teaching upon the _ratio et
institutio Studiorum Societatis Jesu_ of Claudius Aquaviva, and,
following that, they distinguish two courses of teaching, a higher and a
lower. The lower included nothing but an external knowledge of the Latin
language, and some fortuitous knowledge of History, of Antiquities, and
of Mythology. The memory was cultivated as a means of keeping down free
activity of thought and clearness of judgment. The higher course
comprehended Dialectics, Rhetoric, Physics, and Morals. Dialectics
appeared in the form of Sophistry. In Rhetoric, they favored the
polemical-emphatic style of the African fathers of the Church and their
pompous phraseology; in Physics, they stopped with Aristotle, and
especially advised the reading of the books _De Generatione et
Corr