from the principal science Colleges in the kingdom, a working rule maker to win a scholarship at one of the Royal Colleges of Science, and a working electro-plater to win the first prizes from the Society of Arts in four modern languages; that it has sent out distinguished pupils to take part in the civil service of India, to conduct mining operations in America, to take part in the telegraphic service of Australia, to fill an important commercial post in Japan, to conduct the laboratory work in some of the largest manufactories in the country, to become head masters and assistant masters in our Grammar Schools, to help in the science teaching in the University of Cambridge, and to fill responsible posts on newspapers of the provincial press; that twelve of its own teachers, besides other teachers who are now engaged in science schools in various parts of the country, have been educated in its classes; and that it has sent into the manufactories and workshops of the town, men who have applied to numerous useful purposes in their trades, the knowledge which they have acquired within the walls of the Institute.

In the space of this paper no statement could be given of the increase, from year to year, in the number of members and students, but the following table will show briefly the rapid progress which has been made during the twenty years over which the Institute work has extended.

To this it may be added that the amount subscribed to the building fund from all sources, was about £18,000 and that the sum expended on the building, furniture, and apparatus was upwards of £16,000.

The growing popularity of the Institute in both departments shows that it has not yet reached its full measure of success, but whatever its future may be, its past work has been one by which it may be well content to be judged. This work has now obtained a more than local fame, and the following extract from a serial which best represents the interests of science at the present day may fittingly conclude this paper. "A model which all literary and philosophical societies, et hoc genus omne, would do well to imitate, though they would find it difficult to rival, is the Birmingham and Midland Institute, an institute of which its originators may well be proud, and for the establishment of which they deserve the gratitude of the busy and important district in the midst of which it is planted." *

Nature, vol. 9, p. 25.

EDWIN SMITH.

RITUALISM, IN RELATION TO MODERN SOCIETY.

AMONGST all the systems which have laid claim to attention in recent times, I take it that none have met with a larger amount of criticism, than the present development so well known by the name of Ritualism.

The limits at my disposal will not permit any critical examination into its claims as a theological outgrowth; I care but little whence it comes, and its organization is too complex for me to prophesy whither it is going; my intention is to examine a few of the causes which I think have largely contributed to its success amongst certain classes.

In these days of Universal Reforms, I should feel self-accused if I hesitated to class it amongst those improvements which have superseded ascertained evils, and I willingly assign to Ritualists the distinguished merit of contriving and applying a remedy for the relief of those who were condemned to take part in the services of many town and village churches. All must allow that those services had become, either through careless or niggardly administration, plain, slovenly, and unattractive. An endowed Church had long supplied a ritual which was endured because it was cheap. No doubt the lively energy of the pulpit often compensated for the dulness of the desk; but as access to the universities became easier, and theological colleges more economical, exact learning was more attainable. The effect of this was soon manifested in the dull and prosy essays, alike abstruse in their conception and dull in their delivery, which were provided as spiritual food.

Under these circumstances, it would be impossible to conceive of a wider field for improvement than such a state of things afforded, or of a more supreme power to change and modernize it, than that which centred in the almost irresponsible power of the Clergy, in their respective parishes; nor can I imagine that while they claim an apostolic ancestry, they would forget the practical advice given to their predecessors, to be "wise as serpents and harmless as doves." The keen observance of men and things, the careful study of the tendencies of the times, and the practical application of that wisdom which I presume has been handed down to them with the "succession," probably gave rise to the conception of Ritualism; and whether it is regarded merely as a revival of an ancient, or the creation of a new system, it is specially adapted for acceptance by many minds.

Some persons may feel inclined to class Ritualism amongst those popular inventions peculiarly adapted to supply entertainment for weak

intellects. I do not share their opinion; on the contrary I regard the system as one founded upon a careful analysis of the human mind as society and sensational literature have made it, and I hold that its introduction must be considered as an ingenious attempt to supply a spiritual remedy for the alleviation of its diseased condition.

My space will not permit more than a glance at the changes which have taken place in modern society; changes not only in the outward signs which formerly distinguished classes, but in the habits, occupations, and tastes, of the classes within themselves; changes which I suggest have made Ritualism possible, and have to a great extent contributed to its success.

Take for example the habits of men in general, and on examination we shall find that they are influenced, if not entirely formed, either, by persons who surround them, or by the circumstances which enter into the chapter of their daily life. On all hands they are confronted by usage, which they feel bound to obey as law. Admission into the society of a certain circle, brings obligations which must be fulfilled, if the privilege is to be retained; and the usages of modern fashion require that all whom it recognizes should observe a given course, as unresistingly, and as uniformly, as the planets obey the laws which govern their movements. The fear of this penalty of social ostracism is most detrimental to the formation of true character. Both habits and character are merely borrowed, not possessed, and those processes of independent judgment, thought, and action, which must form the elements of individuality, are sacrificed to an unhealthy desire to maintain appearances.

Let us look for a moment at our occupations. Men of business are not men with abundant leisure; if commercial life becomes more rapid still, the elements of competition will intensify, and the result will be most deplorable. As matters are now, physical strength is taxed to its utmost limit, and men of middle age are succumbing from the effects of their fatal devotion to business. Though regretting their fate, we cannot but deprecate the luxury of the age which has caused the evil days to come upon them while expending their bodily and mental energies to provide the daily sacrifices for its shrine. The weariness of mind consequent upon the struggle for commercial existence, together with the home and semi-public life of modern society, is foreign to all our ideas of rest, and is opposed to the exercise of any possible selfexamination. Even if the desire existed to live a life in which all its engagements should be discharged under a sense of moral responsibility, opportunities for reflection would be most infrequent and a loyal appeal to conscience almost impossible. I need not rest my case here, I may say that the opinions of men in general, if indeed they may be called their own at all, are not the product of their individual thought, duly worked out, but are simply an association of ideas, which they have adopted because they happen to be current in their own particular circles. The more closely we look into popular opinion, the more urgent will appear the necessity for leisure, in order to erect barriers against the

fierce currents which float it into the human mind ;—in short, the whole community appears to be suffering from two causes,-one is, that it is too prosperous to be satisfied; and the other is, that it is too perplexed by the complications of life, to act with independent thought, and from deeply considered principles.

Under such conditions as these can we wonder that a system should be invented or revived, which assumes as its chief office, that of relieving the mind and conscience of its most pressing burdens, thus making the enjoyment of life temporal, a possibility. Those who devised Ritualism, must have thoroughly apprehended the feelings of unreality and unrest which pervade modern life, and the thin veil of fashionable excitement which conceals their existence from many, must have been a transparent disguise to them. What could be more adapted to calm the troubled action of the minds of those whose whole energies were engrossed in temporal affairs, than the authoritative absolution given by a special commissioner to the conscience. That Ritualism may be successful in impressing itself on other orders of minds I fully admit, but I hold that in the case of those whose experiences I have exhibited, there exists a state of mind specially predisposed by abnormal conditions. Even in these cases I do not say that a conscious sense of utter helplessness to renew the dormant powers of the mind exists, but I do say that they are guilty of allowing temporal matters to becloud that personal faith in the Unseen which nothing but personal examination can preserve bright and clear, and thus they have unconsciously prepared the way for the reception of a priestly guide, and have fallen into the meshes of a system which prescribes for, but cannot cure, moral evil.

Another cause which has promoted the success of Ritualism is to be found in the existing tastes which obtain in modern society. The great aim of polite education is said to be success in the cultivation of taste, but the subjects upon which it is called to exercise its acquired proficiency are those upon which I have to offer a few remarks-I deplore the successful teaching of both manner and taste, because they are merely a special training to act a part in the artificial life of the age. If an educational establishment is to be a financial success, it must be fashionable in order to secure patronage. Manner and style are deemed indispensable, and successful instruction in the art of employing leisure elegantly, is a certificate of the exceeding gentility of the school. I have little sympathy with those parents who are content with a superficial training of this nature, and I pity those who have to enter upon real life with such undeveloped minds. If the home life was other than it often is, I should not regard the school training as so dangerous to the formation of character, but unhappily the evil is to be found in the occupations of that period of youth which is most susceptible to example. While the commercial life of the masculine affords no leisure, fashion compels the feminine to partake of too much. Domestic labour being voted vulgar, leisure is inevitable, and it is in the unprofitable and sensational manner in which those hours of ease are passed, that the character is formed which is so deplorably susceptible

to ritualistic influence. Time becomes the least valued of all treasures, and is squandered upon every attraction provided it be fashionable, whether it takes the form of the latest sensational novel, or the last burlesque or sickly drama which some unfortunate manager has been compelled to exhibit in order that he may keep open his doors. The artificial still life of the novel, and the more active excitement of the stage, are equally opposed to the proper performance of domestic duties, and we turn to the portraits of our grandmothers, who so thoroughly understood, and so nobly discharged them, and wish it were possible for their originals to revisit the earth, and instil into their descendants a love for those homely duties which adorned their own lives.

Another phase of the materialism of modern life, is seen in that excessive devotion to fashion so painfully conspicuous amongst all classes. While luxury and extravagant dress give occasion to balls, parties, and other brilliant assemblies, the same feelings amongst the poorer imitators of such magnificence, fill the concert halls and dancing rooms. Both sexes are equally to blame in this matter if men would abstain from rendering homage to a toilet, which will be considered by our children as barbarous as that of our ancestors which we ridicule in our scrap books, women would refrain from the study of these fascinating inanities, and a social and moral reformation would dawn upon society, the beneficial result of which cannot be estimated; a slavery of the most abject kind would give way to a healthy independence; and society would rest upon a real basis, rather than upon one as artificial as dress and fashion can make it.

of

This view of society bears a striking resemblance to that aspect Ritualism which is so popular,—I refer to its external ceremonial. The tenacity with which every legal attack upon it has been resisted, incidently proves the value which Ritualists place upon it. The tastes of the age were doubtless fully estimated, when a worship was devised to incorporate all the charms of music, the exhibition of varied and brilliant colours, the studied attitudes, and above all, the romance of early morning and late evening devotions. Such a combination of novelties which brought with it no painful transition from the daily enjoyments of secular life, was rapturously embraced, and its communion was a yet further attraction. We may term this not only the popular, but the practical aspect of Ritualism; and while Tractarianism professed to be an intellectual movement, this has been justly called a practical one. To the sentimental and imaginative mind, whose powers have been left to the training of fashionable and artificial life, and whose impressions of the outer world are as unreal as novelists can conceive them, Ritualism comes with a charm and a sentiment of no ordinary character. Theology with its dogmas may be investigated without blame, and perhaps with little profit, but this faith, with its works of mercy, and labours of love, required no logical skill to shew its intrinsic goodness. Add to this that admirable provision which it makes for the occupation of leisure time, often frivolously spent, by offering it employment in a cause which must be acceptable to God and man, and you have before you a