provide Protestant missionaries— not for
Timbuctoo, but for the fallen or the falling
souls in Fatherland.

The brothers at the Rauhe Hans receive
nothing notable as pay; they have board,
lodging, clothing, and pocket-money to the
extent of about three shillings a month. This
they receive not as their hire, but as the supply
ot necessaries while they labour for the
love of God to educate the little children.
These brothers are at liberty to leave the
institution when they please, upon a quarter's
notice; and for their admission no conditions
are necessary, except that they have
knowledge of some trade, a healthy mind snd body;
that they be twenty years old, unmarried and
unbetrothed.  They have also to pass through
a certain probation for the purpose of
ascertaining whether they have sufficient self-denial
for the due fulfilment of their duties.  At he
Rauhe Haus, the brothers have, beside the
sense that they are labouring for good, other
inducements to remain.  They teach trades to
the children, and in turn receive instruction
from the young clergymen who await ordination
at the Rauhe Haus after having concluded
their university career.  By these young
ministers the brothers are instructed in theology,
philosophy, geography, grammar,  &c.; so that
they are prepared for their future labours as
home missionaries.  What do these higher
teachers learn? Is there no-one from whom
they also receive instruction?  Certainly there
is.  Aristotle and Euclid are not the only
preparation for a christian ministry; and those
young Germans, who spend years at the Rauhe
Haus before their ordination without any
salary, have there a prison, a hospital, and a
school, where they may learn among the helpless
and the sick and the imprisoned to
discharge the duties of their future calling.  We
should here state that the Rauhe Haus has
not only grown itself, but has sent up from
its vigorous roots many an offshoot.  Among
others, there is at Duisburg a similar institution
of which the director is a minister, who
studied, unordained, under the good Pastor
Wichern.

The little estate at Rauhe Haus is entirely
cultivated by spade labour.  In busy seasons
for the field, other occupations being laid aside,
the entire population of a hundred and fifty,
men and boys, turn out to work.  There are
nine houses now.  Six of those are family
houses for the boys and their attendants;
these houses are rough enough, for the boys
themselves built them; but they, and all that
they contain, rough beds and rough linen are
completely clean.  There are those six houses
out of the nine; and then there is also a house
to contain the workshops, with rooms on the
upper floor for brothers not actually engaged
about the boys.  There is also the house of
Pastor Wichern and his wife, with room for
the thirty girls and the five deaconesses, who
cook, wash, and perform all the humble dutues
of a woman.  The boys have a printing-press,
and some are trained as printers; some learn
bookbinding; some study the whole art of
tailoring; others make shoes; others bake;
there are carpenters: tihere are boys learning
to make lithographs and woodcuts. Gardening
and agriculture is learned by them all.
Half of the boys are at work always, while
the others are at school. Each, when he
leaves the institution, is bound apprentice to
the trade that he has studied.

What is the discipline among these children?
Not very British, certainly.  Britannia's fingers
are too hard and clumsy when she stretches
out her hand to touch or lead a child. It is
hard to say so of a lady, but she is a horny-
handed woman. At Rauhe Haus, as has been
said already, the houses and shops are
scattered pleasantly among the trees and
flowers. The flowers are the children's
property. Every boy has his plot of ground,
but he is allowed only to grow flowers in it,
for it is designed to make the outcast learn to
love the beautiful.  The children are not
marshalled about, and set down like a
regiment before a mile of dinner. They are
separated into families of twelve, and in each
family the true method of nature is consulted
by the blending, into one group, of children
differently aged; that by mutual help, and
love in each, of companions both stronger
and weaker than himself, the child's mind
may develope itself nearly as it does at home.
The " Brother " seeks to be the father to his
household. On the chapel table you would
see some little books, in one of which are set
down the birthdays of the little members of
the household, and the elders too. At daily
prayer, a child may rise and say, " To-day is
William Ritter's birth-day," and in the chapel
William Ritter is congratulated then, and
prayed for in the simple way that touches
William Ritter's heart, and presents tumble
in upon the little fellow. To the brothers,
too, or the young clergymen, the birth-day is
a day of loving words and loving little gifts.
The boys have an allowance of just so much
pocket money as enables them to stir each
other's hearts in this way, and to pay for
anything they spoil or break; so they acquire a
sense of property. Their chapel is decked out
by their own hands pleasantly with flowers
and green boughs; on Christmas-day, or
other important Christian festivals, they go
into the lanes, and bring the blind, the lame,
the poor, into their house of worship, where
they make them little gifts out of their pocket
money.

The Brothers, teaching in the workshops,
or presiding in rotation as the heads of
families, are trained for one of four vocations;
they either go abroad to plant new institutions
similar to that at Rauhe Haus, or to be
gaolers in prisons, where they may put
themselves in kindly communion with the wretched,
who are never lost while they are within
sound of the voice of true humanity; or they
become pedlars — Pilgrim Brothers they are