d this
confession. For he fought for freedom of the spirit, not for the
Lutheran confession.

Had he remained in Switzerland, he would have been still less in
harmony with the prevailing conditions. Not long after, Zwingli was
slain in the wretched battle of Kappel, and, after him, the Swiss
Reformation passed under the control of John Calvin. There can be no
doubt that the stern pietist of Geneva would have burned Ulrich von
Hutten with as calm a conscience as he did Michael Servetus.

The idea of a united and uniform Church, whether Catholic, Lutheran, or
Calvinist, had little attraction for Hutten. He was one of the first
to realize that religion is individual, not collective. It is
concerned with life, not with creeds or ceremonies. In the high sense,
no man can follow or share the religion of another. His religion,
whatever it may be, is his own. It is built up from his own thoughts
and prayers and actions. It is the expression of his own ideals. Only
forms can be transferred unchanged from man to man, from generation to
generation; never realities. For whatever is real to a man becomes
part of him and partakes of his growth, and is modified by his
personality.

Hutten was buried where he died, on the little island of Ufnau, in the
Lake of Zuerich, at the foot of the mighty Alps. And some of his old
associates put over his grave a commemorative stone. Afterwards, the
monks of the abbey of Einsiedein, in Schwytz came to the island and
removed the stone, and obliterated all traces of the grave.

It was well that they did so; for now the whole green island of Ufnau
is his alone, and it is his worthy sepulcher.

[1] For many of the details of the life of Hutten, and for most of the
quotations from Hutten's writings given in this paper, the writer is
indebted to the excellent memoir by David Friedrich Strauss, entitled
"Ulrich von Hutten." (Fourth Edition: Bonn, 1878.) No attempt has been
made to give here an account of Hutten's writings, only a few of the
more noteworthy being mentioned.

[2] "Sehet ihr nicht dasz die Luft der Freiheit weht?"

NATURE-STUDY AND MORAL CULTURE.[1]

In pleading for nature-study as a means of moral culture, I do not wish
to make an overstatement, nor to claim for such study any occult or
exclusive power. It is not for us to say, so much nature in the
schools, so much virtue in the scholars. The character of the teacher
is a factor which must always be cou