truth. That man may content himself with preaching. But the vast majority of men can do by their sermons but a small part of what they are capable of doing; and will bring little to pass, unless they add the diligent use of other opportunities, and multiply their means of acting on their fellow men. It holds true, as in every other concern of man, the enterprising and active are capable of bringing to pass, what the mere observers of the regular routine of business would not dream to be possible.*

It is for this reason, that so much is to be hoped from the right administration of the Ministry-at-large, with which Mr. Gray was formerly so advantageously connected. It is a ministry to the homes of the people. It is the pulpit set up at the fireside. It is an attempt to change every cottage and garret into a chapel, and to make every family like that of Martha and Mary, in which the teacher shall at once receive hospitality and teach of the "better part." The exercise of that ministry demands a never-ceasing activity; an activity like that of Jesus in Galilee, a going from place to place, a rising early in the morning, a continuing till late at night, and a having no meat or refreshment but the recreations and enjoyments of doing good according to God's will. This would be the perfect work. Let us believe that no slight approach to it has already been made. The devices for doing good; the multiplication of opportunities and means of access to destitute souls; the originality and variety of the institutions in the Warren Street and other Chapels, and the earnestness with which the old and the young are invited and urged;—give us at once specimens of what should be and a hope of what shall grow from it. Let us trust that there will be no failure on the part of those to whom this grand experiment is committed; no shame would be too great for those who should wreck it through their negligence. Let us also congratulate our friends in Providence on their new action there, so happily begun ; and let us send our entreaty to the churches in New York,

* "I have often had occasion to observe, that a warm blundering man does more for the world than a frigid wise man. A man, who gets into a habit of inquiring about proprieties and expediences and occasions, often spends his life without doing anything to purpose. The state of the world is such, and so much depends on action, that everything seems to say loudly to every man, 'do something'' do it' -'do it.'"- Cecil's Remains, p. 204.

so loud that they shall hear it, pended operation there.

But meantime, every assurance of the worth of that institution but serves to make it more evident, that precisely the same ministry is that which is best in the regular churches of Christendom. The same absolute, earnest, total devotedness, in season and out of season, by the house and by the way, with a perpetual study to seize upon and multiply opportunities of religious and social influence; the same determination to do something and to have no rest till something is brought to pass. "Action, action, action," is the old rule for the minister when in the pulpit; why should it be less his maxim in the duties of his daily vocation? If men are to be divided into the two classes of the sayers and the doers," why should not the minister insist on being of the latter? The kingdom of God is not in "word" only, but in “ power."

By W. HOWITT, From the unpub

ART. V. The Student-Life of Germany. Author of "Rural Life in England," etc. lished MS. of Dr. Cornelius. Philadelphia: Carey & Hart. 1842. 8vo. pp. 467.

THIS work is more remarkable for the newness of its details, than either the excellence of its execution or its absolute interest. Indeed it seems to us rather an unreadable book, except for those who have some curiosity on the subject. It purports to be the production of a young man, who had just completed his course at the university, and it bears all the marks of such an origin. There is an evident dash of the student-spirit throughout, and just enough of sober sense to show, that the near view of actual life was beginning to produce its usual effect. The translation is very far from good, and though for the most part intelligible, it helps to give the book an extremely German air.

But, with all its faults, the book is a noticeable one; nor is the assertion of its translator and English father, Mr. Howitt, so much out of the way, that, "taken as a whole, this volume

will be found to contain more that is entirely new and curious, than any one which has issued from the press for years." We have had glimpses of the Student-life in the works of Russell, and other tourists, but are now for the first time enabled to enter into its Arcana. Indeed one may have passed a whole student's life in a German university, and not have had the opportunity, without taking extraordinary pains, to get the information which this book gives us. The foreign student is excepted, as a matter of course, from all ordinary students' rules, and though he may often hear of their duels and their drinkings, and cannot but see many of their peculiarities and strange doings, yet unless at his particular request, and sometimes at some hazard, he is not admitted into their secret conclaves.

The first chapter of the book gives a general account of the Constitution and government of the German Universities, which, though perhaps really more important than the rest, we shall pass over as being probably already familiar to our readers, and information easily gained from other sources. We propose to confine ourselves rather to what is peculiar to this work. It may help, however, the understanding of the general position of the Student to state in general, that he is quite free from personal supervision of any sort, lives where he pleases, hears what lectures he sees fit, nor is he required to give any account of himself until the end of his course, when he must bring certificates of having heard certain lectures, before he can be admitted to the states' examination, on the passing of which depends his future success. On producing these he receives from the Prorector of the university, what is called a "departure-certificate," which contains the date of his matriculation, the time which he has spent at the university, a list of the lectures he has attended, and an especial testimony whether or not he has fallen under any of the academical punishments; and also whether he has taken part in any interdicted combination, or even been suspected of it, and on what grounds such suspicion rests.

It appears, therefore, that there is a kind of government exercised over the students, and perhaps we ought to have begun with stating, that on coming to the university, and presenting his certificate of having passed the examination at the Gymnasium, and of moral character, the student is matriculated, and signs a form, by which he binds himself to take no part in

any prohibited union, and to conform himself to the academical laws. These laws extend to the relations between the students and the officers of the university, as well as all other officers and magistrates of the state or city. Penalties are affixed to the various offences, of which students are apt to be guilty, and there are regulations concerning the debts which they may contract. The student is then furnished with a ticket, which he is always to keep with him, and by producing which he may, on emergency, secure a release from the hands of the police of the town or city into those of the university authorities. These consist of the Senate, the Prorector, (the Sovereign of the State in which the university is situated being the nominal Rector) and the Magistrate, or Judge. This last officer conducts all inquiries and pronounces all academical penalties, with the exception of the consilium abeundi. In criminal cases he sends the accused to the ordinary civil courts. The appeal from his sentence is to the Senate, which also pronounces the consilium abeundi. The only appeal from the sentence of the Senate is to the Minister of State.

For the administration of these laws there are especial officers maintained, called beadles. The academical punishments consist, first of reproof, then fines, then imprisonment. After this follows the consilium abeundi, which consists of expulsion for a year from the district of the court of justice within which the university is situated; at the expiration of the year the student must renew his matriculation. The relegation is the highest punishment, and is either simply expulsion, or in more aggravated cases expulsion, with previous confinement in a common prison. In case of these two last punishments notice is sent to all the German universities, and to the city magistrates, of the cause of the prosecution, as also to the parents or guardians of the student.

Notwithstanding this array of penalties and laws, however, it is still true that practically the students are left very much to themselves. The government of the university interferes with their movements as little as could well be imagined; nor at all except in cases of absolute infringement of the laws.

But it has long been known, that the students of the German universities have a code of laws amongst themselves, which are both particular, and very faithfully executed; and it is of these that we have here an account to which we now proceed.

It seems, then, that there exist in most, if not all, of the uniVOL. XXXII. 3D S. VOL. XIV. NO. I.

10

versities unions amongst the students, consisting professedly of those who come from the same kingdom, duchy, or electorate, though other students, when a country does not happen to be so represented, may on application be admitted. These unions are most generally known by the name of Landmannschaften, or Clans. In the work before us they are called Chores. It appears that it is entirely voluntary with every student, whether he will join these associations or not; and it is expressly admitted, that "now the smaller proportion of the students join them.” Formerly, it would appear, the state of the case was quite different, every student being enrolled in some one of these Chores; and even now, it is added, "whenever it becomes necessary to defend the right of Studentdom, the whole body is ready to unite with them." Those students, who do not join the Chores, are dignified with the name of Camels, being no doubt supposed to bear the burdens of Study.

Every student is, of course, a Camel until his initiation into. one of the unions. He then becomes a Fox; and it may be as well here as anywhere to state, that after remaining one half year, or Semester, a Fox, he passes by a solemn process into a Burnt Fox; in the third half year becomes a young Bursch; and in the fourth an Old Bursch; after the expiration of which he is a Mossy Head.

A description of the ceremony of initiation of the Foxes may serve to give some idea of the manners and the enjoyments of German students. This initiation takes place at what is called an entrance commers; commers being the general name for a regular student's revel. The candidates for initiation having announced their intentions to the Chore, other Chores are invited to assemble with it in some spacious hall.

The ceremony does not take place, it would appear from our book, until after the singing of the "Landesvater," or Fatherland song, with which on other occasions the commers is closed. But in whatever part of the evening it occurs, the singing of this song is too important a point of students' life to be passed over without particular notice. The following description we shorten from the work before us.

The whole company being seated at long tables, and as is especially noted by our author, with their coats on, the song begins in praise of Fatherland and Burschen life. At the close of the song, the two presidents, who have all the while been standing holding their drawn swords crossed, pierce their caps