ON THE SELECTION OF PROPER TRUTHS AND SUBJECTS TO BE TAUGHT IN SCHOOLS
AND FAMILIES.
CHAP. I.
_On the General Principles which ought to regulate our choice of Truths
and Subjects to be taught to the Young._
In all cases where our temporal interests are concerned, a proper
discrimination in the selection of such exercises and studies as shall
best suit our purpose, is considered as not only prudent, but necessary.
The neglect of this would, indeed, by men of the world, be esteemed the
height of folly. No ship-master thinks of perfecting his apprentices by
lectures on agriculture; nor does the farmer train his son and successor
to cultivate the land, by enforcing upon him the study of navigation. In
a public school, therefore, when all classes of the community are to be
taught, the truths and exercises should be selected in such a manner,
that they shall, if possible, be equally useful to all; leaving the
navigator and the agriculturist, the surgeon and the lawyer, to
supplement their _general_ education, by the study of those special
branches of learning which their several professions require.
But even this is not enough:--Among those subjects and exercises in
which all the children in a school may be equally interested, there are
many which are neither equally useful, nor equally indispensable. A
thorough consideration, and a careful selection of those which are most
valuable in themselves, and which are most likely to be useful during
life, become both prudent and necessary. In all ordinary cases, men act
upon this principle. Health, food, and recreation, are all good and
useful things; but even from among these we are sometimes compelled to
make a choice, and the principle of our decision is always the same.
When we cannot procure all, we chuse those which appear to us the most
necessary, and abandon the others without regret. A man readily denies
himself to sports and amusement, when he finds that he must labour for a
supply of food and necessaries; and even the pleasures of the table are
willingly sacrificed, for the purpose of securing or restoring the
blessings of health. In like manner, those branches of education which
are most important for securing the welfare of the pupils, and most for
the benefit of society, ought to be selected and preferred before all
others; seeing that to neglect, or wilfully to err in this matter, would
be injurious to the child, and unjust to the community.--Our object at
present therefore is, to enquire what those general principles are which
ought to regulate us in our choice of subjects and exercises for the
education of youth.
1. The first and fundamental rule which ought to guide the Educationist
and the Parent in the selection of subjects for the school, is to chuse
those which are to promote the happiness and welfare of _the pupil
himself_; without regard, in the first instance at least, to the
interests or the ease of his friends, of the teacher, or of any third
party whatever.--Children are not the property of their parents, nor
even of the community. They are strictly and unalienably the property of
the Almighty, whose servants and stewards the parents and the public
are. The child's happiness and welfare are entirely his own;--the free
gift of his Maker and Master, of which no man, without his full consent,
has a right to deprive him. This happiness, and the full enjoyment of
what he receives, both here and hereafter, have been made to depend on
his allegiance and his faithfulness, not to his parents, nor even to the
public, but to the great Lord of both. This allegiance therefore, is his
first and chief concern, with which the will and the wishes, the
interests or the ease, of teachers and parents, have nothing to do. If
the directions of his Maker and Lord are attended to, he has nothing to
fear. There is in that case secured for him an inheritance that is
incorruptible, and far beyond the reach or the power of any creature. It
is for the enjoyment of this inheritance that he has been born;--it is
with the design of attaining it, and for increasing its amount, that his
time is prolonged upon earth;--it is to secure it for him, and to
prepare him for it, that the parent has been appointed his guardian and
guide;--and it is for the purpose of promoting and overseeing all this
among its members, that a visible church, and church officers, have been
established and perpetuated in the world.
In so far as each individual child is concerned, the parent is the
immediate agent appointed by the Almighty for attending to these
objects; and although, in a matter of so much importance, he is
permitted to avail himself of the assistance of the teacher, he, and he
only, is responsible to God for the due performance of those momentous
duties which he owes to his child. When therefore the parents, for the
purpose of forwarding some trifling personal advantage, or the teacher,
for his own ease or caprice, are found indifferent to the kind of
exercises used in the school, or to the results of what is taught in
it;--doing any thing, or nothing, provided the time is allowed to pass,
with at least the appearance of teaching;--they are, in such a case,
betraying an important trust; they are heedlessly frustrating the
wishes, and resisting the commands of their Master and Lord; they are
sapping the foundations of society; and are thoughtlessly and basely
defrauding the helpless and unconscious pupil of a most valuable
patrimony.--In committing to parents the keeping and administration of
this sacred deposit, reason, conscience, and Scripture, all unite in
declaring, that it is given them, not for the promotion of their own
personal advantages, but for the child's benefit; and that, while they
never can be permanently bettered by its neglect, their good, even in
this world, will be best and most surely advanced by a faithful
discharge of their duty to their offspring.
These remarks go to establish the general principle, that the parent is
not the proprietor, but merely the guardian and the administrator of the
child's interests. These interests are of various kinds. And although
the above remarks refer chiefly to the spiritual and eternal advantages
of the young, that circumstance arises merely from their superior value
and importance. The argument is equally conclusive in regard to every
one of his temporal concerns. For if both the parent and the child be
the special property of God, and if the parent has been appointed by him
as the conservator and guardian of the child's happiness, he has no
right either to lessen or to destroy it for any selfish purpose of his
own. In every case--even of discipline--he is bound to follow the
command and the example given him by his Father and Master in heaven,
not to chastise his offspring for his "own pleasure," but for the
"child's profit." The rule therefore which ought to regulate the parent,
and of course the Educationist, in making choice of the subjects and
exercises for the school, is, that they shall really and permanently
conduce to the _pupil's_ welfare and happiness, irrespective of the
conflicting interests or wishes, either of the teacher, the parent, or
the public. These will usually be in harmony; but as a general
principle, the exercises are to be chosen with reference to the welfare
of the _child_,--not of the _community_.
2. Another rule which ought to be attended to in the selection of
subjects and exercises for the seminary, is nearly allied to the former,
but which we think, from its vast importance, should have a separate
consideration. It is this, that a decided preference should be given to
_every thing which advances the concerns of the soul, above those of the
body;--which prefers heaven to earth,--and eternity to time_.--Man is an
accountable and an immortal creature;--and therefore there is no more
comparison between the value of those things which refer to his
happiness in eternity, and those which refer only to his enjoyments
during his lifetime, than there is between a drop of water and the
contents of the ocean;--nay, between a grain of sand and the whole
physical universe. The truth of this observation, when viewed in the
abstract, is never questioned; and yet the educational principles which
it naturally suggests are too often jostled aside, and practically
neglected. It plainly teaches us, that the young ought to be made aware
of the comparative nothingness of temporal and sensual objects, when
placed in competition with those which refer to their souls and
eternity; and that the subjects which are to be taught them in the
school, should tend to produce these feelings.--But this is not always
the case; and even when the subjects are in themselves unobjectionable,
the methods taken for teaching them frequently neutralize their effects.
The national evils which have arisen from this neglect are extensive and
lamentable, consisting in an almost exclusive attention among all
classes to temporal matters, and to sensual gratifications. These
characteristic, features in our people may all be traced, from their
exhibition in general society, to the want of a thorough knowledge of
those truths which tend so powerfully to deaden the influence of the
things of sense and time, and to moderate our pursuit after them. It is
in a particular manner at this point that the reckless cupidity, and
the debased and short-sighted selfishness of the lower classes, ought to
be met and removed, by the enlightened and kindly instructions of more
capacious minds. Society, as at present constituted, acts as if there
were no futurity. Time is the eternity of thousands; and therefore they
think only of time. Had they, as rational creatures, but a correct
view,--however faint,--of their destination in eternity, their conduct
and pursuits would very soon be changed, and their selected enjoyments
would become, not only more rational, but much more exquisite. Education
is the instrument by which alone this can be effected, whether in the
church or in the school; and to this point, both parents and children
should be assiduously directed for their own sakes, and for the sake of
the community.
Hitherto there has in education been too much of the mere shadow of
rational knowledge, without the substance; and the consequence has been,
that many parents in the lower classes have never been able to perceive
their _own_ best interests, and therefore it is that their children by
them have been equally neglected. Nor is this only a partial evil, or
confined to the lower classes.--It is, on the contrary, when we examine
the matter closely, nearly universal. Among ignorant and thoughtless
parents, who are either unable or unwilling to look any further than the
few short years of life, the training of their children to figure
respectably and gracefully during it, may not perhaps excite much
wonder;--but that such conduct should be followed by Christian parents,
who know that both they and their children have souls, and that there is
such a thing as eternity before them both, is truly humbling. Nor is it
much for the credit of the philosophy of the present day, that while its
promoters admit as an axiom the superiority of moral and religious
attainments, they are found in practice to bestow their chief attention,
and to lavish most of their approbation on physical investigations and
on intellectual pursuits. Every sound thinker must see, that by doing
so, the first principles of philosophy are violated; and many well
meaning persons are, by this inverted state of public opinion,
insensibly drawn away from the more valuable food provided for them as
responsible and immortal beings, to feed on the mere chaff and garbage
of temporal and sensual enjoyments; or the more valuable, but still
temporary crumbs of the intellectual table. That this practical abuse of
acknowledged truths should be found among the ignorant and the depraved,
might perhaps be expected; but that it should be witnessed, and yet
winked at, by men of learning and study, whose comprehensive minds,
although still inadequate to comprehend the full import of an eternity
of advancing knowledge, can yet appreciate the comparative
insignificance of seventy--nay of seventy thousand--years' investigation
into the mysteries of Nature, is very painful. We do not, in saying
this, depreciate in the slightest degree the sublime discoveries which
are daily being made of the Almighty and his works;--but we say, upon
the soundest principles of philosophy, that were all these discoveries
multiplied ten thousand times, they could not for a moment compete with
what yet remains to be communicated to the successful aspirant after the
revelations of eternity. Religion and morals are the only means by which
success in that great competition can be gained; and therefore, to a
child, a knowledge of all that man has yet discovered, or can ever know
in this imperfect state of existence, is really as nothing, in
comparison with the knowledge and practice of but one religious truth,
or with the slightest advance in the science of morals.--A child once
possessed of a living soul is born for eternity. Its happiness has been
made to depend, not on the possession of physical good, or of
intellectual power, but entirely on its moral condition;--and the
physical good it receives, and the intellectual power it attains; are
nothing more than means intended by the Almighty to be used for the
purpose of perfecting his moral condition while he is still in this
world. The whole period of his existence here, is but the moment of his
birth for eternity. Care and enlightened attention to his moral
condition during that short period of probation, will usher him
spiritually alive and fully prepared for enjoying an eternal weight of
intelligence and glory;--while inattention, or misdirected activity now,
may no doubt put him prematurely in possession of a few intellectual
morsels of this eternal feast, but it will assuredly shut him out from
its everlasting enjoyment, and will entail on him comparative ignorance,
and a living death for ever.
In this view of the case then,--and what Christian will deny that it is
the correct one,--there cannot be a more short-sighted proposition
suggested in the counsels of men, than that which would sanction a
system of education for an _immortal_ being, that either overlooked, or
deliberately set aside, his well-being in eternity. The very idea is
monstrous. It is a deliberate levelling of man to the rank of mere
sentient animals; and is another form of expressing the ancient advice
of the sensualist, "Let us eat and drink, for to-morrow we die." By
every person of learning, then, and even by individuals of humbler
attainments, in the exercise of a plain common understanding, the
importance of the rule in education which we are here recommending, must
at once be admitted;--That in the selection of truths and exercises for
educating and training the young, a decided preference should always be
given to those which have a reference to their well-being and happiness,
not in time so much as in eternity.
3. In selecting subjects and exercises for the education of the young,
those are to be preferred, by which _the largest amount of true and
solid happiness is to be secured to the pupil_.--A man's happiness is
his only possession. Every thing else which he has, is only the means
which he employs for the purpose of acquiring or retaining it. Happiness
accordingly, by the very constitution of our nature, is the great object
of pursuit by every man.[29] The means of happiness are no doubt
frequently mistaken, and often substituted for happiness itself. But
even these conflicting circumstances, when properly considered, all tend
to shew, that happiness is the great object desired, and that it is
universally sought after by every intelligent mind. By a wise and
beneficent arrangement of the Almighty, it has been so ordered, that
happiness is to be found only in the exercise of the affections;--and
the amount of the happiness which they confer, is found to be
proportionate to the excellence of the object beloved. The love of God
himself, accordingly, is the first of duties, and includes the
perfection of happiness. The love of all that are like him, and in
proportion as they are so, ranks next in the scale; and hence it is,
that all moral excellence,--the culture of the affections and the
heart,--is to be preferred to intellectual attainments, as these again
are to take precedence of mere physical good.
This established order for the attainment of happiness, is in society
most strangely inverted. Beauty, strength, honour, and riches,--mere
physical qualities,--are generally preferred to the qualities of the
mind;--and mental attainments, again, too often command more
consideration than moral worth. This is altogether an unnatural state of
things; and the consequences of its prevalence in any community, must be
proportionally disastrous. How far the modes for conducting the
education of the young hitherto have tended to extend or perpetuate this
error, it is not for us here to say. But if they have, the sooner the
evil is rectified the better. Happiness, as we have said, is the single
aim of man,--however he may mistake its nature, or the means by which
it is to be attained. And as it is to be found, not in intellectual
power, nor in the possession of physical good, but only in moral
culture, it follows, that the attainment of this moral excellence should
be the one chief design aimed at in the education of the young.
The benevolence and wisdom of this arrangement are obvious. For had
happiness been made to depend on the possession of _intellectual_ power,
few comparatively could have commanded the time and means which are
necessary for the purpose; and had it been attached to the possession of
riches, or honour, or any other species of _physical_ good, there would
have been still fewer. But it is not necessarily attached to the
possession of either. Men may enjoy riches and honours, beauty and
health, and yet they may be unhappy. The highest mental attainments
also, when disjoined from moral excellence, tend only, as in the fallen
angels, to stimulate their pride, and to aggravate their misery. But
happiness is exclusively and unalterably attached to the cultivation of
_the affections_,--to the acquisition of moral excellence;--so that it
is equally within the reach of every individual, however obscure, or
however talented. Few men can be intellectually great,--fewer still can
be rich or powerful; but every man may, if he pleases, be good,--and
therefore happy. In choosing the subjects and exercises then for the
education of the young, those which tend to the production and to the
cultivation of the moral affections,--love to God, and love to men,--are
always to be preferred to those which have relation merely to the
attainment of _intellectual_ acquirements, or the possession of mere
_physical_ good.
4. In choosing subjects and exercises for the education of the young,
reference should be had, all other things being equal, to _the
prosperity and welfare of the community in general_.--We have already
shewn that, under God, the happiness and welfare of every individual
are his own special property, and must in all cases, therefore, be at
his special disposal. No ordinary combination of circumstances will ever
warrant an unjust encroachment on what is so peculiarly his own. But the
happiness and welfare of an individual are almost uniformly found to be
connected with the happiness and prosperity of those with whom he has to
associate. The Educationist, therefore, ought to have the welfare of the
community in view, while he is selecting those exercises which are
specially to benefit his pupil; and he will almost invariably find, that
by choosing those subjects and exercises for the individual, which will
tend most surely to promote the general well-being of society, he will
not only not require a sacrifice of any of the personal benefits to
which the child has a claim, but that he will greatly increase their
amount, and add to their value. When this is the case, to overlook the
good of the community in selecting exercises and subjects for the
school, would be of no advantage to the pupils, and would be an act of
positive injustice to the public at large.
These general principles, we think, when considered singly, must approve
themselves to every thinking mind; and if so, they must be still more
beneficial when they are combined, and acted upon systematically in the
preliminary arrangements of any seminary. The nearer, therefore, the
Educationist can keep to them in making his selection of subjects and
exercises, the better will it be both for the pupil and for the
community at large, while the benefits expected from an exercise where
there is any material deviation from them, will most probably turn out
to be delusive, and the exercise itself detected as the mere bequest of
an antiquated prejudice, or the temporary idol of fashion. These
principles being admitted to be sound in the abstract, will greatly
assist us in deciding upon the relative value and appropriateness of
some of the propositions which we shall immediately have to submit to
the reader; and we would here only remark, for his guidance, that if, in
the following recommendations, he finds an exercise correctly to accord
with the above principles, while he yet hesitates as to the propriety of
its adoption in the school, or feels inclined to accede to its
exclusion,--he ought, in such a case, carefully to review the grounds of
his decision, as these are most likely to be erroneous. He has good
reason to suspect that he is labouring under prejudice, or is unduly
biassed by long cherished opinions, when he refuses the legitimate
application of a general law,--a law which he has previously admitted to
be sound,--and which is as likely to be applicable to the case in hand,
as to any other of a similar kind.
FOOTNOTES:
[29] Note R.
CHAP. II.
_On the particular Branches of Education required for Elementary
Schools._
In making choice of suitable subjects for the education of a community,
there are two considerations which ought to regulate us in our
selection. The one is, the indications of Nature respecting any branch
of education; and the other is, the peculiar usages of the place and
persons with whom the pupil is destined to associate. As an example of
the former class of subjects, we may instance reading and writing; and
of the latter, book-keeping and the classics. The branches belonging to
the former will be found more or less useful to all without exception;
while those which rank under the second class, although requisite for
some, will be found unnecessary, and generally useless, to many. From
the character of the present work, our business is chiefly with the
former class; and we shall therefore advert very shortly to a few of
them, pointing out the intimations of Nature respecting them, and
giving a few hints as to the best methods by which they may be taught.
And first of all, _Religion and Morals_ are clearly pointed out by
Nature as a branch of education peculiarly necessary for the young. On
this we shall not here again enlarge, but shall merely refer the reader
to some of our previous pages, where it has been made sufficiently
clear.[30]
Next in importance as a branch of education plainly indicated by Nature,
we ought to rank _the principles of Natural Philosophy_. We say next _in
importance_, not _in time_; because they are evidently not to be taught
to the child in this order, although it will be found in experience that
these principles may be communicated by successive "steps" much sooner
than is generally thought.[31] Nature begins early; and so should we.
The very infant becomes practically a natural philosopher, and continues
to act regularly upon the truths or principles which experience enables
him to detect. He soon learns that flame burns, that clothes keep his
body warm, that stumbling will cause a fall, and that the support of a
chair or stool will prevent it. As he grows up he learns the danger of
handling sharp knives, hot irons, and burning coals; he learns to detect
some of the effects of the mechanical powers, which he frequently
applies, although he cannot explain them. This we perceive exemplified
in his ingenious contrivances in cutting his sticks, wrenching with
forks, hammering with stones, kicking with his toes, and afterwards more
powerfully with his heels; in trundling his hoop, in sailing his mimic
fleets by the force of his breath, and in adapting to the requisite
moving powers his wind and water mills. He even learns to know something
of the composition of forces, as we perceive by his contrivances in the
flying of his kite, the shooting of his marbles, and the rebounding of
his ball. Now, as these adaptations are never to be ranked under the
class of instinctive actions, but have been in every case acquired by
actual experience, it shews, that there is an outgoing of the mind in
search of principles, and we think it is probable, that these principles
are often, although perhaps but dimly perceived, from the various, and
frequently successful contrivances of the child in difficulties, and in
circumstances when he is desirous of procuring relief. This at all
events shews us, that children are very early prepared, and capable of
receiving instruction of this kind.
The _importance_ attached by Nature to this branch of learning, is not
less remarkable, than is its universality. It is the great hinge upon
which every temporal comfort of the individual is made to turn. What we
have here termed "natural philosophy," is to the body and to time, what
religion and morals are to the soul and eternity;--the well-being of
both depends almost entirely upon the proper application of their
several principles. It is no doubt true, that the principles are not
always very clearly perceived; but it is equally true, that the
application of these principles will be more easy, more frequent, and
much more effective, when they are made familiar by teaching. Hence the
importance of this branch of education for the young.
Next in importance as branches of education, and prior perhaps in point
of time, come the arts of _Reading_ and _Writing_.--Speech is a valuable
gift of Nature, bestowed upon us for the communication of our ideas, and
_writing_ is nothing more than a successful imitation of Nature in doing
so. The hearing of speech, in like manner, is closely copied in the art
of _reading_. These two arts, therefore, as most successful imitations
of Nature, recommend themselves at once to the notice of the teacher as
an important branch of education for the young. The one enabling him to
speak with the hand, and to communicate his ideas to his friend from
any distance; and the other, the art of hearing by the eye, and by which
he can make the good and the wise speak to him as often and as long as
he may feel inclined.[32]
Of _Arithmetic_, we may only remark, that the necessity of sometimes
ascertaining the number of objects, of adding to their number, and at
other times of subtracting from them, indicates sufficiently that this
is a branch of education recommended by Nature. It may only be necessary
here to remark, that, from various concurring circumstances, it appears,
that what is called the Denary Scale is that which is most conducive to
general utility. As to the nature of Arithmetic, and the best methods of
teaching it, we must refer to the Note.[33]
_Music_ is one of Nature's best gifts. The love of it is almost
universal; and few comparatively are unable to relish and practise it.
Its effect in elevating and refining the sentiments in civilized
society, is matter of daily observation; and its power to "soothe the
savage breast," has been often verified. To neglect the cultivation of
music, therefore, during childhood and youth, when it can be best done,
not only without interference with other branches of study, but with
decided advantage in forwarding them, is both imprudent and unjust. We
say that it is _unjust_;--for while much ingenuity and large sums of
money have been expended in producing musical instruments for the
gratification of men, the child of the poorest beggar is in possession
of an instrument in the human voice, which for sweetness, variety,
expression, and above all, for its adaptation to language, has never
been equalled, and stands quite unapproachable by all the contrivances
of man. How cruel then in parents or teachers to allow an instrument so
noble and so valuable to fall to ruin from the want of exercise! It is
to deprive their pupil of a constant solace in affliction, and to dry
up one of the cheapest, the readiest, and the most innocent and
elevating sources both of personal and social enjoyment. Of its uses,
and methods of teaching in the school, we must again refer to the
Notes.[34]
_Dancing_ is obviously the sister of music, and is perhaps equally
sanctioned by Nature. It is obviously capable of being consecrated and
employed for high moral purposes; and its abuse therefore should form no
argument against its regular cultivation. That it was so employed by the
appointment of God himself, is matter of history; and that it is still
capable of being preserved from abuse, cannot reasonably be denied. The
stand that has so frequently been made against even the innocent
enjoyment of this boon of Nature, is now admitted to be a prejudice,
derived originally from its flagrant and frequent abuse. These
prejudices are gradually and silently melting away; and it is cheering
to see the better feelings of our nature effectively advancing the art
to its legitimate place in education, under the guise of gymnastics and
callisthenics. That these, however, are but imperfect substitutes for
what Nature has intended for the young, is obvious, when we contrast
them with the gambols of the kitten, the friskings of the lamb, and the
unrestrained romps of healthy children newly let loose from the school.
The truth is, that the accumulation of the animal spirits must be thrown
off by exercise, whether the parent or teacher wills it or no; and if
the children are not taught to do this _by rule_, as in dancing, they
will do it without rule, and perhaps beyond the proper limit, both as to
time, place, and quantity. Education indeed cannot be expected to
flourish to the extent desired, till the mental labours of the school
can be occasionally relieved by some physical exercise, either within
doors, or in the open air.[35]
The love of pictures and of _Drawing_ is also a boon bestowed upon us by
Nature, and is a desirable acquisition for the young. The art may
generally be acquired with little trouble, and often with great
enjoyment. It is certainly neither so necessary, nor so valuable, as
some of the branches of which we have been speaking; but as it may be
easily attained, and as its future exercise will always be a source of
innocent and refined enjoyment, it ought to occupy a place in every
educational institution. Almost every person is gratified by looking
upon a good picture; and few comparatively are unable to acquire the
rudiments of the art which produces them. It requires but little
teaching, provided good copies be procured;--and even these will be
frequently unnecessary, where the pupils are encouraged to copy from
Nature. The proper methods of doing this, however, must be left to the
circumstances of the school, and to future experiments.
With respect to the teaching of _History_, a little consideration will
convince us, that it does not consist in the mere communication of
historical facts. History is, or ought to be, a science; and the
succession of events is nothing more than the implements employed by the
master in teaching it. The _facts_ of history, like those of chemistry,
agriculture, or mechanics, are taught merely as means to an end.--They
are the elements from which we derive principles, which are to be
practically applied by the learner; and it is _the ability to apply
these_ that constitutes the learning. The facts upon which any science
is based, must no doubt be known before it can be taught;--but they may
be known without the science having ever been mastered: For it is not a
knowledge of the facts, but the capacity to _make use_ of them, that
entitles a man to the appellation of a chemist, an agriculturist, a
mechanic, or a historian.
Viewing the study of history in this light, we at once perceive, that
the teaching which it requires is not a dry detail of dates and
circumstances;--but the practical uses which ought to be made of them.
The only legitimate use of history is to direct us how we ought to
conduct ourselves as citizens, and how rulers and governors can most
safely and successfully manage the affairs of the public, in all the
varying events of political change. The teacher therefore is to
communicate the facts, for the purpose of turning them to use, by
drawing, and teaching his pupils how to draw lessons of prudence,
energy, or caution, as regards the nation;--in the same way that
Biography is taught for the sake of drawing lessons of a more personal
kind, as regards a family or a neighbourhood. Both were practically
exhibited in the experiment in Aberdeen; by which it was made obvious,
that children, as well as adults, were capable of studying it. Where the
circumstances of a seminary will admit, it ought not to be neglected.
The mere inconveniences which may for some time attend the introduction
of such a mode of teaching history is no good reason for its neglect;
and the want of practical elementary books drawn up upon this plan, in
the form of successive "Steps," is the chief desideratum, which we hope
soon to see supplied.
_Geography_ is another branch of education pointed out to us by Nature
for the benefit of man. We speak here, however, of physical geography,
and not of the historical and political departments of it. These belong
more properly to history. The chief object in teaching this science, is
to convey to the mind of the pupil a correct idea of this world as a
sphere, on the top of which he stands, and of the relative positions of
all the kingdoms and countries on its surface. This will be, and it
ought to be, a work of time. The more correctly and familiarly the pupil
can form the idea of this sphere as a whole, the sooner and the better
will he become acquainted with its parts. Acting upon the principles of
reiteration and analysis, formerly described, the pupil ought to
sketch, however rudely, the great outlines of the four divisions of the
earth, upon a blank, or slate globe, till he can do so with some degree
of correctness. The separated divisions may then be sketched on a common
slate, without caring as yet for the details; and when this can be
accomplished readily, the same thing may be done with the different
kingdoms of which they are severally composed. The child ought never to
be harassed by the minute details, till he comes to sketch the
countries, or the counties. What is required _before this_, is their
relative position, more than their form; and this, upon the principle of
analysis, will be easiest and most permanently acquired by mastering in
the first place the great outlines.
Children, by mere imitation, will practically acquire the art of
_Grammar_, long before they are capable of learning it as a science. It
ought invariably to be taught by "Steps;" and the child should have a
perfect knowledge of the etymological part, before he is allowed to
advance to syntax. The efficiency of this concluding part of grammar,
depends entirely upon his familiarity with the former. It will therefore
be found here, as in the practice of arithmetic, that the prize will
ultimately be awarded, not to him who expends most labour and strength
in running, but to him who has made the best preparation for the race.
The art of _Composition_, or the ability to express our thoughts in an
orderly and natural form, is the last branch of education to which, as
recommended by Nature, we shall here allude. The perfection of this art
appears to depend on three circumstances. There must be a clear
understanding of the subject upon which the person is to write;--there
must, in the second place, be a distinct perception of the most natural
order in which it ought to be presented to the mind and imagination of
others;--and the third is, an ability to manage these materials with
facility, and without distraction of mind, while engaged in writing
them. As to the first of these three, nothing requires to be said here,
as the exercises recommended in the previous part of this Treatise will
almost invariably accomplish it. With respect to the second, that of
presenting the ideas connected with the subject in due and proper order,
it may be remarked, that the hints formerly given, as to the natural
order of "grouping" objects to be presented to the imagination, will be
of great use here, and to them we must refer;[36]--and the third object
here required, that of managing the thoughts at the moment of writing
them, has been in effect already described and treated of, in a previous
part of this Treatise.[37] It is the same kind of ability as that which
is required for acquiring fluency and ease in extemporaneous speaking,
and is to be gained by the use of the same means. It is here only
necessary to observe, that abstract teaching and general directions are
not the things most required for forwarding a child in this branch of
his education. These, at an advanced stage of his learning, will no
doubt be of service; but till the pupil can write with some degree of
freedom, they are in a great measure useless, or worse. What is wanted
most in our elementary schools, is a successful _beginning_;--suitable
exercises to assist the pupil in writing his own thoughts properly, but
in his own way. Many methods have been devised to effect this, and with
more or less success;--but we believe the most efficient, because the
most natural and simple, is that which has been engrafted upon the
paraphrastic exercise. In regard to its ease, it is only necessary to
say, that a child who can but write a sentence, may begin to practise
it;--and its efficiency may be argued from the fact, that while every
step is progressive, the advanced exercises give ample scope for the
abilities of the cleverest in the school.[38]
FOOTNOTES:
[30] See Part II. chap. x. p. 111. Part III. chap. ix. p. 257, and p.
310-313. For the methods of teaching, see Note S.
[31] Note T.
[32] Note U.
[33] Note V.
[34] Note W.
[35] Note A a.
[36] See pages 215, 216.
[37] See Pages 297, &c.
CHAP III.
_On the Easiest Methods of Introducing these Principles, for the first
time, into Schools already established._
That the educational principles attempted to be developed in the
preceding pages, shall ultimately pervade the great fields of Elementary
learning, admits we think of but little doubt; and yet the diminutive
word "When?" in relation to this change, forms a question, which it
would be extremely difficult to answer. Every improvement of the kind
hitherto has been gradual; and experience shews, that the admission of
the most important principles in Science, has been often retarded,
rather than forwarded, by undue precipitation on the part of their
friends. It is with this historical fact in view that the following
hints are now offered, in order to render any sudden change unnecessary,
and to enable teachers gradually to feel their way to greater success by
_new_ methods, without making any material change for some time on the
_old_. We speak advisedly when we say, that two half hours daily, if
regularly and honestly employed in working out these principles in a
school, will do more real good in forwarding the education of the pupils
attending it, than all the rest of the day put together. This portion of
time, divided between the two parts of the day, would not materially
interfere with the usual routine of any seminary, which might still be
proceeded with as before, till the teacher saw his way more clearly in
enlarging the exercises, and extending the time.
_Younger Classes._--With respect to the young children who are as yet
incapable of understanding by reading, we would advise that they be
repeatedly exercised by a monitor in sections of four or five, during
not more than ten or fifteen minutes at a time, by means of the
"Scripture Groupings for children." The Key to that little book will
enable any monitor, or even scholar, who can read, efficiently to
perform this duty. The design here is chiefly mental exercise; but with
that mental exercise, the most important and valuable information may be
communicated. The monitor is to announce a sentence, and then to
catechise on it, taking care to avoid all "Catechetical Wanderings,"[39]
and confining himself strictly to the sentence announced, from which the
child in that case will always be able to bring his answer.
When a section has been mastered, the children may be encouraged to tell
the story in their own way, the monitor taking care that the child is
not reiterating the _words_, instead of the _ideas_. A few of the moral
circumstances may also be presented to their minds, and the lessons
drawn and applied according to their capacity.
_Second Classes._--Where the children are capable of reading, they may
get a section of the "Groupings," or of any of the "First Steps," to
read at home. On this they ought to be catechised in school, before
reading it there, to see whether it has been previously read and
understood or not. This preparation ought to be strictly enforced. They
may then read it by sentences in turn, be catechised upon it, have the
moral circumstances separated, and the lessons drawn and applied. One
section should in general be _thoroughly known and mastered_, before
passing to another; and all the previous sections should be frequently
and extensively revised, chiefly by the application of their several
lessons.
_Higher Classes._--The whole school, with the exception perhaps of the
very young classes, may be taken together, and catechised on some
section of one of the Steps, or on a passage of Scripture previously
prescribed. This they ought each to read and understand _at home_, and
be prepared to paraphrase it, to separate the moral circumstances, and
to draw the corresponding lessons.[40] This will in a short time be easy
for them; and to ensure the preparation, the name of each pupil ought to
be kept on a separate card, and these being shuffled, the teacher, after
asking the question at the whole, may take the upmost card, and require
that child to answer it. All must in that case be prepared, as none can
know but he may be the person who shall be called on publicly to answer.
The application of the lessons will be found the most useful, and to the
children the most interesting part of this exercise. In this the teacher
supposes a circumstance, or situation, corresponding to the lesson
drawn, in which the pupils may be placed; and he requires them to say
how they ought to act in such a case. When they give their _opinion_,
they must then give their _authority_; that is, they must refer to the
lesson, and through the lesson, to the Scripture truth from which it was
drawn.
_Natural Philosophy._--In teaching the principles of _Natural
Philosophy_, a select class may be formed, more circumscribed as to
number, and from among the more advanced scholars. To these, a section,
or part of section, of the "First Step to Natural Philosophy," is to be
given to prepare at home,--to understand, and to be ready to draw and
apply the lessons,--in a manner similar to that prescribed above, and as
illustrated in the Key to that work.
_Writing._--In teaching the art of _Writing_, upon the preceding
principles, the chief object is to train the pupils easily and readily
to _write down their own thoughts_. To accomplish this, a certain
portion of their time may be occupied as follows. The teacher reads a
sentence, or a paragraph, or, what will perhaps be better, a short
story, or anecdote, and requires the whole of them to write it down in
their _books_ for after examination. These of course are to be examined
and corrected, with any necessary remarks by the teacher or
assistant.--In this exercise, there is no necessity for circumscribing
the pupils as to time,--it being required that they write accurately,
grammatically, and neatly, whether in large or small text. To all those
who are first finished, some other exercise ought to be provided that
they may in that manner usefully occupy the time that may remain of
their hour.
_Arithmetic._--The introduction of the Arithmetic Rod, and its Key, into
a school, will be productive of many advantages.[41] The line of figures
upon the A side of the Rod, being painted on a board in sight of the
whole school, and which is never required to be altered, the teacher has
only to announce a sum to be added to each of the figures; the first
pupil that is done, deposits his slate on a table, stool, or form, and
goes to his place; the next places his slate above his, and the others
in the same way as they finish. The answer in the Key will shew their
accuracy, and the order in which their slates lie points out their
respective merits. Another very important object is gained by this
exercise; for the teacher, by recording the time taken by any one of the
pupils in adding a particular sum to the line, can measure by the watch
the rate of his improvement every month, every week, or even every day.
The parents of any child, by means of the Rod and its Key, can also do
this at home with perfect exactness.
These hints for the regulation of teachers are thrown out with great
deference, as they have not been sufficiently tested by actual
experiments. Teachers, however, will be able, each for himself,
according to the circumstances of his school, and the capacities of his
children, to adopt such parts as he finds most effective; and so to
modify others, that the end shall perhaps be more efficiently gained,
than by strictly adhering to any one of them.--Education in all its
parts is yet in its infancy; and these crude hints can only be expected
to help it forward to maturity.
FOOTNOTES:
[38] See Key to Second Initiatory Catechism, pages xxi. & xxii.
[39] See Complete Directory for Sunday School Teachers, vol. i. p. 278.
[40] For these exercises the Teacher or monitor will find himself
greatly assisted by means of the "Helps" to Genesis, Luke, Acts, &c.
where, besides the lessons, all the explanations are given in the form
of a paraphrase.
[41] See Note V.
THE END.
NOTES
Note A, pages 45 and 55.--It may perhaps be reasonably objected to this
term of "Reiteration," that it is a new term for an act of the mind
which has already received another name. The Author's excuse is
two-fold. In the first place, he thinks, that any other term which he
could have employed, might have been misunderstood, as writers are not
as yet at one on the subject. But, secondly, no other term would have
included so fully all that he intends to designate by the act of
"Reiteration." In this he may be mistaken; but as it is of little
consequence by what name an object may be called, provided the thing so
named be properly defined, he thought it safest to apply the term he
best understood, and which, in his opinion, most correctly describes the
act itself.
The same thing may be said of the terms, "Individuation," "Grouping,"
and "Classification," which may perhaps be nothing more than
"Abstraction," "Combination," and "Generalization." His misconception of
those latter terms, and of what is included in them, may have led him to
think that the mental operations which he has perceived in the young are
different. If so, there can be little harm in using the terms here
adopted; but if, on the contrary, they do really include more, it would
have been hurtful to use a term which had been previously defined, and
which did not include the whole that was intended.
Note B, p. 56.--It may be a question, but one certainly of little
practical consequence, whether we ought to place the principle of
"Individuation," or this of "Reiteration," first in order. The child, no
doubt, fixes upon the individual object before he can reiterate it; but
it is still this act of reiteration that first impresses the idea on the
mind, and constitutes it a part of his knowledge.
Note C, p. 58.--It may be proper here to explain once for all, that it
is not the intention of the Author, as indeed he has not the ability, to
define scientifically the mental processes which he thinks he has
observed in the young. His object is simply to point them out, so that
they may be successfully imitated by the teacher in the exercises of the
school.
Note D, p. 60.--The fact, that children who learn to repeat words
without understanding them, do sometimes acquire the meaning of them
afterwards, is no valid objection to the accuracy of this statement.
Repeated experiments, in various forms, and with different persons, have
established the important fact, that when children at any future period
master the ideas contained in the words which they had previously
committed to memory, it is not _because_ of that exercise, but _in spite
of it_. They have attained them by another, and a perfectly different
process. It is generally by reading the words from the memory,--thinking
them over,--and in that way searching for, and reiterating the ideas
they contain. This is much more difficult than when the person reads for
the first time the same words from a book; and it has this serious
disadvantage, that it has to be read from the memory _every time_ the
ideas are required, which is not the case when the ideas are reiterated
in the natural way by hearing, or by reading.--On this subject see the
Experiment made before the Clergy and Teachers of Stirling, in July
1833, with "Blind Alick" of that place, who could repeat the whole
Bible;--and the Supplementary Experiment to ascertain the same
principle, made in the House of Correction in Belfast, before the
Teachers and Clergymen of that town, in December 1837.
Note E, p. 83.--Perhaps it may be found, that "Grouping," and
"Classification," are only different manifestations of the same
principle. But even if it were so, it would have been necessary here to
treat of them separately, on account of the very different uses made of
them by Nature. The present, be it observed, is not a metaphysical
treatise, but a humble attempt to be popularly useful.--See Note C.
Note F, p. 105.--This principle may by some be considered as "instinct,"
and others may affirm that it is "reason." All that we require to do
here is to point out the phenomenon,--not to define it. The name is of
little consequence. It is the principle itself, as perceived in its
manifestations, that we have to do with, for the purpose of successfully
imitating it in our dealings with the young.
Note G, p. 132.--There needs scarcely any farther proof of this than the
fact, that barristers, by constant practice, are usually the most fluent
extemporaneous speakers. It is also strongly corroborative of the
statement in the text, that clergymen generally, and especially those
who are most accustomed to the use of extemporaneous prayers and
sermons, find most ease in replying to an opponent on any subject that
is familiar to them.
Note H, p. 160, & 201.--It is a very remarkable fact, to which the
attention of the writer was lately called, that Mrs Wesley, the mother
of the Rev. John Wesley, founder of the Wesleyan Methodists, appears to
have acted upon the principles here developed. In Southey's Life of that
great man, there occurs the following Note:
"Mrs Wesley thus describes her peculiar method (of teaching her children
to read,) in a letter to her son John, (the founder of the Wesleyan
Methodists.)
"None of them were taught to read till five years old, except Kezzy, in
whose case I was overruled; and she was more years in learning than any
of the rest had been months. The way of teaching was this: The day
before a child began to learn, the house was set in order, every one's
work appointed them, and a charge given that none should come into the
room from nine till twelve, or from two till five, which were our school
hours. One day was allowed the child wherein to learn its letters, and
each of them did in that time know all its letters, great and small,
except Molly and Nancy, who were a day and a half before they knew them
perfectly, for which I then thought them very dull; but the reason why I
thought them so, was because the rest learned them so readily; and your
brother Samuel, who was the first child I ever taught, learnt the
alphabet in a few hours. He was five years old the 10th of February; the
next day he began to learn; and as soon as he knew the letters, began at
the 1st chapter of Genesis. He was taught to spell the 1st verse, then
to read it over and over till he could read it off hand without any
hesitation;--so on to the second, &c. till he took ten verses to a
lesson, which he quickly did. Easter fell low that year, and by
Whitsuntide he could read a chapter very well; for he read continually,
and had such a prodigious memory, that I cannot remember ever to have
told him the same word twice. What was yet stranger, any word he had
learnt in his lesson, he knew wherever he saw it, either in his Bible or
any other book, by which means he learnt very soon to read an English
author well.
"The same method was observed with them all. As soon as they knew the
letters, they were first put to spell and read one line, then a verse,
never leaving till perfect in their lesson, were it shorter or longer.
So one or other continued reading at school, time about, without any
intermission; and before we left school, each child read what he had
learned that morning, and ere we parted in the afternoon, what he had
learned that day."--_Southey's Life of Wesley_, Note, p. 429.
In the above simple narrative, there is a distinct reference to the
principles of "Reiteration," and "Individuation," and hence Mrs Wesley's
great success.
Note I, p. 162.--When the true nature of Education is better understood,
it will be found that a child may have advanced far on its path by oral
instruction, before it be either necessary or desirable that he should
be compelled to read for himself. To assist the parent and teacher in
this preliminary part of their duty, the "First Initiatory Catechism,"
or the "First Steps" to the Old and the New Testaments, with their
respective Keys, may be used with advantage,--they having been
constructed upon the principles here recommended. But the best Book _to
begin with_, will be the "Groupings from Scripture," with its Key for
the use of monitors, or older children, who can by its means greatly
assist the parent or teacher in the work. In making use of that little
book, the sentences are to be announced in whole or in parts to the
pupils one by one; and upon which they are to be thoroughly and
extensively catechised. As for example, the first announcement may be
given thus:--"_God made the first man_," from which the following
questions may be formed--"Who made the first man?" "Whom did God make?"
"What man did God make?" "What did God do to the first man?" The teacher
or monitor ought then to add the additional fact, "that God made the
first man _of clay_," and catechise again upon the whole. After this is
well understood, he may complete the sentence, "God made the first man
of clay, _and called him Adam_." The child will then be able--not to
repeat the words only, for that is not the effect of this
exercise,--but to communicate the ideas in his _own words_; which,
however, will generally be found to be the very same as in the book.
This distinction is most important. When the whole section has been
completely mastered, the lessons and their applications may also be
taught;--by all of which the mental faculties will soon become vigorous
and lively, and the pupil will be well prepared for all the exercises to
which he may afterwards be called.
Note K, p. 151.--The art of catechising from any lesson or book, is a
very simple one when the principle is understood. It consists simply in
selecting the most important words contained in the announcement, and
forming a question upon each of them, in such a manner, as to require
that particular word from the pupil as the answer to the question raised
upon it. For example, when the teacher has in four words announced the
fact, that "Jesus died for sinners;" he will be able to form a question
from the three chief ones, "Jesus,"--"died," and "sinners." These
questions will be, "Who died?"--"What did Jesus do for sinners?" and
"For whom did Jesus die?" It is not necessary that the words should be
taken up in their order, which may be always left to the discretion of
the teacher. For the several parts of this principle, as employed upon
clauses, or whole sentences or subjects, see next Note L.
Note L, p. 185.--The Catechetical Exercise has for convenience been
divided into three kinds of exercises, called the "Connecting Exercise,"
the "General Exercise," and the "Verbal Exercise." The "Connecting
Exercise," includes those comprehensive questions, which require the
pupil to go over perhaps a whole subject, or several sentences, to
complete his answer; as if in teaching the Parable of the Sower, the
pupil were asked, "What were the several kinds of ground on which the
seed was sown?" or, "What is said of the seed sown by the way side?" In
answering either of these questions he would have to combine many ideas,
and the truths contained in several distinct clauses. This exercise is
used commonly in revising several sections at a time after they have
been taught.
The "General Exercise," is used in all the advanced classes, sometimes
in connection with the Verbal Exercise, and includes those questions
chiefly which are formed upon clauses in the book or section taught. As,
for example, when the pupil is asked, "What became of the seed sown by
the way side?" or, "What did the birds of the air do?" he has to give
one or more clauses, containing several ideas, as his answer.
The "Verbal Exercise" has to do only with the words of the clauses, and
the single idea which the particular word is intended to convey; as when
it is said, "the birds of the air devoured it up;" the questions, "What
devoured the seed?" "What birds?" "What did the birds do?" "What did the
birds devour?" refer chiefly to the words, and the single ideas which
they communicate.
It may be here remarked, however, that although these exercises are
divided in theory, they ought seldom to be altogether separated in
practice. In using the Verbal Exercise with the younger classes, many
questions will be required which properly belong to the "General;" and
in using the "General Exercise" with the advanced classes, neither the
"Connecting," nor the "Verbal Exercise," ought to be altogether
excluded.
Note M, p. 192.--In communicating knowledge to the young by means of the
Catechetical Exercise, care ought to be taken that the truths or ideas
be communicated regularly, and not too many at a time. In making use of
the "Groupings," or "First Steps," the contents of one section ought to
be well understood, and all the circumstances to be made familiar,
before the child passes to another. To do otherwise is not to forward,
but to retard his advance in the attainment of knowledge. There ought
also to be frequent returns upon the sections formerly mastered, so that
the truths be more and more firmly fixed upon the memory. This will also
be accomplished by means of the lessons from the several moral truths
taught, and by their application to the circumstances of ordinary life.
It is also a matter of great practical importance, in teaching any
subject, that the teacher confine himself strictly to it, avoiding all
kinds of "Catechetical Wandering," by which the minds of his pupils will
be distracted and enfeebled if they _cannot_ follow him, and by which
their attention will be powerfully drawn away from the lesson, if they
_can_.--For example, if the subject to be taught be the "Good
Samaritan," nothing can be plainer than that the mind of the pupil ought
to be concentrated upon the subject, till it be "grouped," and fixed
upon the mind and memory as one combined and moving scene, so that one
circumstance in the story will conjure up all the others.--This is
Nature's plan.--But if the teacher, at the very commencement, when the
child has read that "a certain man went down from Jerusalem to Jericho,"
shall call his attention from the story itself, to ask where Jerusalem
was? What was Judea? Who dwelt there? Who was their progenitor? From
what bondage were they saved? Who conducted them through the wilderness?
Who brought them into Judea? requiring the whole history of the Jews,
their captivity, and restoration; the effect is most pernicious, and is
fatal to the great design intended by the teacher. It is destructive of
that habit of concentration of mind upon a particular subject, which is
always the accompaniment of genius; and which ought to be cultivated in
the young with the greatest assiduity and care. But this habit of
"Catechetical Wandering," does not stop here, for the teacher has yet
another word in this first sentence which admits of a similar treatment;
and instead of returning to the lesson, he takes up the word "Jericho,"
by means of which he follows a similar course; "riding off" from the
original subject, and leaving the child bewildered and confused, to
commence again, to be again interrupted and distracted by other
irrelevant questions. Many evils result from this practice; and the
cause is obvious. For if the child has been taught these irrelevant
truths before, this is obviously not the time to introduce them, when
he is in the very act of _learning a new subject_;--and if he has not
been taught them previously, the matter becomes worse; for by this
attempt to teach a variety of new things at the same time, some
important principles of Nature are still more violently
outraged.--_After_ the subject has been taught, and the child is called
on to _revise_ his several lessons, then is the time to combine them,
and to point out their various connections,--but not before.
Note N, p. 195.--It will always be found advisable to teach the alphabet
to children long before they begin to read; and while they are being
verbally exercised on the "Groupings from Scripture," and other books of
a similar kind. To do so at home by way of games, will be found easiest
for the parent, and most pleasant for the child. By having the small
letters on four dice, (six on each,) and allowing the use of only one
till the six letters on its sides are familiar;--and not giving the
third, till those on the two first have been mastered; and the same with
the fourth,--will be found useful, provided they be only occasionally
made use of. A too frequent repetition of the _game_ will destroy its
effect; and therefore, as there is sufficient time, it ought only to be
allowed on proper, and perhaps on _great_ occasions. Other contrivances,
besides those given in the text, such as making the child guess at
letters, drawing letters from a bag, and naming them, &c. will readily
occur to ingenious parents or teachers. It should be observed, that as
this acquirement is needed but _once_ in the child's lifetime, a little
pains or trouble ought not to be grudged in forwarding it.
Note O, p. 208.--In using the "First Class Book on the Lesson System,"
the teacher must take care that the letters and their sounds, or powers,
be perfectly familiar to the child before he begins to read. The first
lesson, of course, is composed altogether of words new to the child,
each of which he must be taught to _read_ by combining the powers of the
letters composing it;--and he must never be allowed to pass on to the
following word, till all the previous ones can be correctly and readily
decyphered. Before beginning to the second, or succeeding lessons, the
new words occurring in it, (which are prefixed,) must be read and made
familiar to him one by one, and explained if necessary. By this means he
will soon be able to _pick up the ideas_ in his lesson by even a first
reading, which is the great end that the teacher ought to have in
view.--The capital letters need not be taught till the child comes to
them in his reading.--The lessons being consecutive, none must be
omitted.
Note P, p. 220.--The nature of successive "Steps" will be better
understood by using, than by describing them. The following, however,
will give some idea of their design; keeping in mind, that the contents
of the several branches must be written out in such a manner as to
convey the ideas in the common way. The following is a rude sketch of
what the History of Joseph would be like, if the ideas under each branch
of the analysis were fairly written out as First, Second, and Third
Steps.
ANALYTICAL TABLE.
SHEWING THE NATURE OF SUCCESSIVE STEPS IN EDUCATION.
THE HISTORY OF JOSEPH.
-------------+-----------------+-------------------------------------------
Substance of | Substance of a |
a First Step.| Second Step. | Substance of a Third Step.
-------------+-----------------+-------------------------------------------
{Joseph's father {Jacob loved Joseph best of his family; who
Joseph {was partial to {Brought him the evil reports of them; and
was beloved {him. {Got a coat of many colours.
by his {
father, {And he dreamed {Joseph told his dream of the sheaves,
and {that he was {And his brothers hated him the more.
hated {to be great. {He told his dream of the sun and stars;
by his { {And his father observed the saying.
brothers; {
{These things {His brothers would not speak peaceably to
{made the family {Him; and envied and hated him; and
{uneasy. {His father expostulated with him.
{Joseph sought his brothers at Dothan;
{Joseph was {Was cast into a pit, and afterwards
{cruelly used by {Sold for a slave.
{his brothers, {His brothers concealed the crime, and
{ {His father mourned him as dead.
And although {
he was { {Joseph was carried to Egypt, and
long in {And was made {Was a slave in Potiphar's house;
affliction, {a slave to {Where he was industrious and faithful;
{Potiphar; {And was tempted by his mistress.
{
{ {Joseph was unjustly put into confinement.
{Who unjustly {He was useful in prison, where
{cast him into {A butler and baker were confined.
{prison. {Joseph interpreted their dreams; but was
{Left in prison by the butler forgetting
{him.
{ {Pharoah was displeased with the magicians.
{He was brought {The butler told him of Joseph;
{out to Pharoah, {And Joseph interpreted his dreams,
{ {And was advanced to authority.
{
{ {Joseph married and was made next to
{And made ruler {Pharoah. He collected corn for seven
{over all Egypt; {Years; Distributed it to all nations; and
He rose { {Sold it for the cattle and lands of Egypt.
at last {
to great { {Joseph's brothers came to Egypt for food;
prosperity. {During which {And he spake roughly to them.
{time he behaved {He detained Simeon;
{with great {Brought and entertained Benjamin;
{prudence to his {And hid his cup in Benjamin's sack.
{brothers; {He then made himself known to his brothers.
{
{ {Joseph brought his father and family to
{And kindly {Egypt. He settled, supported, and honoured
{took care of the {Them. He buried his father,
{whole family. {And left several charges with his brothers.
Note Q, p. 225.--In giving a specimen of this mode of illustrating a
connected subject, we may only premise, that the method, as a branch of
Education, requires that all the general heads should be perceived
first, before any of them is sub-divided. For example, Paul's sermon at
Antioch, (Acts xiii.) must be perceived by the pupil in its great
outline, or general heads, before he be called on to separate these into
their several particulars. These heads as given in the Analysis, (Help
to Acts, vol. I. p. 187,) are to the following purport:
"The design of Paul in this discourse appears to be,
I. To conciliate the Jews.
II. To prove that the Messiah had already come, and that Jesus
was that Messiah.
III. To remove certain objections against Jesus being the
Messiah.
IV. To establish the claims of Jesus as the Messiah; and,
V. To press his salvation upon their notice and acceptance."
When these general divisions, or heads, are understood, either by
reading the respective verses which they occupy, or by the oral
illustration of the teacher, each of them may then be taken separately,
and sub-divided into its parts. For example, the first head, which in
the analysis is, "_First_, Paul endeavours to conciliate the Jews by
giving a brief outline of their history, till the days of David, to whom
the Messiah was specially promised," ver. 17-23. This first of the above
five heads, is separable into the following particulars. "1. The
condition of the Jews in, and their deliverance from, Egypt;--2. Their
history in the wilderness;--3. The destruction of their enemies, and
their settlement in Canaan;--4. Of the Judges till the time of
Samuel;--5. The origin of the kingly authority in Israel;--and 6. The
history of their two first kings." These again may be sub-divided into
their several parts, of which the last will form a good example. It
appears in the Analysis in the following form:
VI. History of their two first kings.
i. Of Saul, and the time of his reign, ver. 21.
ii. Of David, and his character.
1. Saul was removed to make room for David, ver. 22.
2. David was chosen by God to be their king, ver. 22.
3. An account of David's character, and God's dealing with him.
[1.] God's testimony concerning David.
(1.) What David was, ver. 22.
(2.) What David was to do, ver. 22.
[2.] God's promise to David.
(1.) A Saviour was to be raised up for Israel, ver. 23.
(2.) This Saviour was to be of David's seed, ver. 23.
Note R, p. 314.--There is not perhaps a subject in the whole range of
human investigation that is so much misunderstood in practice, as a
person's own happiness. Whatever causes uneasiness, or distress, or
anxiety of mind, destroys happiness;--which shews that it is this
pleasure, or delight itself,--this exercise of the heart, that we are
seeking, and not the money, or the applause, or the sensual indulgences,
which sometimes procure it. The heart of man has been made for something
higher and more noble than these grovelling objects of sense and time.
History and experience shew, that it can never be satisfied with any
finite good; and especially, the possession of all earthly enjoyments
only leaves the void more conspicuous and more painful. The whole world,
if it were attained, would but more powerfully illustrate its own
poverty; for even Alexander weeps because there are no more worlds to
conquer. Scripture declares, and Nature, so far as we can trace her,
confirms it, that man--and man alone--was _made after the image of
God_,--and therefore nothing short of God himself can ever satisfy
_him_. Heaven itself would be inadequate to fill the soul, or to allay
the cravings of such a being. The fellowship and love of the Almighty,
and that _alone_, by the very constitution of our nature, can fill and
satisfy the boundless desires of the human heart. They who stop short of
this, can never be satisfied; while they who place their happiness on
HIM, will always be full, because he alone is infinite. The
love of God, and the desire for his glory then, are the only true
foundation of human happiness. And hence it is, that the perfection of
enjoyment, and the whole sum of duty, meet in this one point,--THE
LOVE OF GOD.
Note S, p. 318.--The writer is aware that, in doing justice to this
department of a child's education, it is impossible to avoid the charge
of "enthusiasm," perhaps "illiberality," or "fanaticism." In what we
have urged in the preceding pages, we have endeavoured calmly to state
and illustrate simple facts,--plain indications of Nature,--and to draw
the obvious deductions which they suggest. We intend to follow precisely
the same course here, although quite aware that we are much more liable
to be misunderstood, or misrepresented. We shall at least endeavour
calmly to put what we have to say upon a true philosophical basis.
We all admire what is termed "Roman Greatness,"--that self-esteem that
would not allow the possessor to degrade himself, even in his own
estimation, by indulging in any thing that was mean, or disreputable, or
contrary to the unchangeable rule of right. Cato's probity, who chose to
die rather than appear to connive at selfishness; and Brutus's love of
justice, who could, with a noble heroism, and without faltering, doom
even his own sons to death in the midst of the entreaties of his friends
for their pardon, and the concurrence of the people;--are but two out of
numberless instances from ancient history. Now we ask, if we admire, and
approve of men being so jealous of _their_ honour, is it to be imagined
that the God who made them, and who implanted those high moral
sentiments in their breasts, should be less jealous of _his_?--Every one
will acknowledge that he is infinitely more so.--And it is in accordance
with this true philosophical sentiment, that we come to the conclusion,
that to teach religion,--that is, to teach the character of God, and the
duty we owe him,--without what is called the "peculiar doctrines" of
Christianity, is to lower the character of the Almighty, and to impugn
his holiness, his faithfulness, his justice, and even his
goodness;--things under the imputation of which even a high-minded Roman
would have felt himself degraded and insulted.
In teaching Religion and Morality to the young, therefore, the pupil
must know, that God is too holy to look upon sin, or to connive at
it;--too just to permit the very least transgression to pass with
impunity;--too faithful to allow his intimations, either in Nature, or
in Providence, or in Scripture, ever to fail, or to be called in
question, without danger;--and too good to risk the happiness of his
holy creatures, by allowing them to suppose it even _possible_ that they
can ever indulge in sin, and yet escape misery. Where a knowledge of
these attributes of Deity is _wanting_, his character must appear
grievously defective; but wherever they are _denied_, it is most
blasphemously dishonoured.--Hence the importance of even a child knowing
how it is that "God can be just, while he justifies the ungodly."
All these perfections, with the additional revelation of his mercy and
grace, are exhibited, and greatly magnified and honoured, by the
Christian scheme; and it is to the simplicity of this, as the foundation
of the child's education, that we wish at present to direct the
attention of the parent and teacher.
A child may be taught to know that God hates sin, and that he must, as a
just God, punish even the least transgression. There is no difficulty in
understanding this simple truth. And it may be made equally clear, that
man must have suffered for himself, and that for ever, if God had not
sent his Son Jesus Christ to endure in their place the punishment which
the inflexible nature of his justice required. To believe that God will
pardon sin _without_ such an atonement, is, as we have shewn, to sully
the character of God; while to believe it, and to act upon the belief,
is at once the highest honour we can pay to his perfections, and becomes
the strongest possible stimulant to a grateful heart to avoid sin, and
to strive to love and to obey Him. This accordingly is the sum of
Christianity, when divested of its technicalities; and this is the
foundation,--and the only proper foundation, upon which to rear either
morality or religion. But it _does_ form a solid and ample foundation
for that purpose. And there is perhaps no Christian of any sect who will
deny, that either child or adult, who simply depends for pardon and
acceptance with a holy God, on the substitution of the Saviour, and who,
in evidence of his sincerity, strives to hate and avoid sin, and to love
and obey God, is not in a safe state.
In teaching these simple fundamental truths to the young, the parent or
teacher will find the "Shorter Confession of Faith," of great use. Its
"First Step" ought to be taught first; and the second must on no account
be proceeded with, till the truths in the first have become familiar.
The same rule ought also to be adopted with the second, before passing
to the third. The "First Initiatory Catechism" has also been found of
great benefit to the young; and which is very easily and successfully
taught by means of its Key.
The foundation being thus laid, the great object of the teacher then is
to train the child to duty;--teaching, in a familiar way, what _conduct_
ought to be avoided, and what pursued,--what is displeasing to God, and
what he delights in. This can only be done, or at least is best done, by
drawing lessons from Scripture. The very commandment, "Thou shalt not
steal," is dealt with by Nature in this way; for when we examine the
operation of the mind, when acting even upon the direct precept, we find
that it assumes the form of a lesson, which in that case is only an echo
of the command. Scripture example and narrative, however, are always
preferable with children; and perhaps the best method of initiating them
into the ability to perceive and draw lessons generally, will be to
begin and carry them forward by means of the "Progressive Exercises" at
the end of the First Initiatory Catechism. Very young children are able
to _commence_ this important exercise; and the information and
directions given in the Key will enable any monitor to carry them
forward.
The application of the lessons ought to be the principal concern of the
teacher. On this much of their utility depends, and of which the
following will afford a sufficient example.
In the 5th line of the "Progressive Exercises," above referred to, the
announcement is simply that "Rebekah was obliging,"--from which the
child will readily enough draw the lesson, that "we also should be
obliging." But to _apply_ this lesson, the teacher is to suppose a
corresponding case, and to ask the child how it ought to behave on that
occasion. For example, he may ask, "If a companion wanted a sight of
your book, what should you do?" "Lend it to him."--"From what do you get
that lesson?" "From Rebekah being obliging."--"If you saw your companion
drop his ball, or his marble, without perceiving it, what should you
do?" "Pick it up and give it to him."--"How do you know that you ought
to do that?" "From God giving Rebekah as our example, who was obliging."
The field which here opens up for the ingenuity of the teacher for the
moral improvement of the young is almost boundless.
Note T, p. 318.--The method which both Nature and experience have
pointed out, as the best for giving a practical knowledge of the
principles of Natural Philosophy to children, is to state and explain
some general principle, such as, that "Soft and porous bodies are bad
conductors (of heat;") and then set them to think, by asking what
special lessons that general truth teaches them. This leads the pupil to
a train of thought, which will at all events prepare him for the proper
lessons when suggested by the teacher, and which will enable him at once
to perceive why his mother has to make use of a cloth when using the
smoothing iron; why a metal tea-pot must have a wooden handle;--why soft
clothing preserves the heat of his body, and keeps him warm;--and why
the poker by the fire gets heated throughout, while a piece of wood, the
same length and in the same spot, remains comparatively cool.
To teach the phenomena of Nature, out of their mutual relations to the
general principle, would be both laborious and evanescent, because of
the want of the great connecting link, afforded by the analytical method
here supposed. It was by the above means that the children, in the
experiment in Aberdeen, and more especially those in that at Newry,
appeared to the examinators to be inexhaustible; they having, during a
space of time unprecedentedly short, got hold of principles which
enabled them, without any great stretch of memory, and by the
association of ideas, to account for hundreds of familiar objects and
circumstances, the nature and working of which they had never perhaps
thought of before.
The application of the lessons in these exercises is equally necessary,
and equally beneficial. It may be _directly_ from some of the lessons
drawn, such as, "Why is it inconvenient to handle hot irons?" "Because
hard bodies readily conduct heat." Or it may be varied by asking the
reason of a phenomenon not formerly perceived;--such as, "Why does the
fire scorch the foot when it is without a stocking, and not when we have
a stocking on?" "Because soft bodies, such as the stocking, do not
readily conduct heat." These are sufficient as specimens of the mode of
conducting classes upon these principles; the "Steps," and their "Keys,"
constructed for the purpose, will assist both teacher and pupil in their
proper working.
Note U, p. 320.--In teaching children to read, two things are to be
specially observed.--_First_, that the child shall know that the letters
in a syllable are used merely as the signs of sound, by the combination
of which he is to get a _hint_ only of the sound of the whole word. This
will very soon enable him to teach himself.--The _second_ is, that the
child shall know that his reading is only another way of getting at
truth by words _seen_, instead of words _heard_. This will make him
search for the ideas, even while learning to read; and the habit being
formed, he will never afterwards be satisfied without understanding all
that he reads.
The letters of the Alphabet, with their powers, having been made
familiar, the "First Class Book" may be put into the pupil's hand, and
the first word taught him by the combination of the three
letters,--"Bob." Shew him how the letters pronounced shortly, and
rapidly one after another, _form the word_. He will then be able to
_read_ this word wherever he finds it. The word "has," is to be taught
in the same way, and then the word "dog." He must then be asked, "Who
has a dog?" and "What has Bob?" till he understands that these three
words convey an idea. The second and succeeding lines are to be taught
the same way;--the teacher making him read the words in different parts
_out of their order_, to take care that he does not repeat by rote.
At every new lesson he must learn to read the words which precede it,
and to read them _well_ before beginning. The great design of his
reading being to collect the ideas conveyed by the words, his doing so
is greatly facilitated by his learning to read the words before
beginning to the lesson. It is only necessary to remark, that the
homely nature of the lessons tends greatly to produce the effect here
designed, and which would not perhaps be so successfully accomplished at
this stage in any other way.
Children may be taught to _write_ almost as soon as they can read a few
of their lessons. Care being taken that they hold the pen properly, they
will soon learn to form the letters as an amusement;--and when these are
known, they will soon be able to combine them into words. When they
begin to write sentences, it ought to be from their own minds, or
memories, but not from copies. Writing is merely an imitation of Nature
in her operation of conveying ideas by speech; and the nearer the
imitation can be made to correspond with the original, the more perfect
will it be. Speech is intended solely for the communication of our
ideas;--and so should writing. We teach children words and the names of
things, but we never teach them to express their own thoughts, by
rehearsing after us either long or short speeches of our own. Neither
can we so readily teach children to express their own thoughts by
writing, if we attempt to do it by making them copy words which others
have thought for them, and the ideas of which they themselves perhaps do
not perceive. Copy-lines are a great hinderance to the young; and even
for teaching the correct and elegant formation of the letters they do
not appear to be always necessary.
Note V, p. 320.--Arithmetic, and numerical calculations of every kind,
are wrought by what have been termed "the four simple Rules," viz.
Addition, Subtraction, Multiplication, and Division. They who are expert
and accurate in working _these_, have only to learn the several rules by
which they are applied to all the varied purposes of life, to be perfect
arithmeticians.
But when the working of these four rules is analysed, we find that, with
the exception of the multiplication table, the whole four are merely
different applications of the rule of addition. Subtraction is wrought by
_adding_ a supposed sum to the figure to be subtracted;--multiplication
(with the exception mentioned above,) it wrought simply by _adding_ the
carryings and the aggregate of the several lines;--and division, with the
same exception, is also in practice wrought by a series of _additions_. If
then we shall suppose the multiplication table fully mastered, it follows,
that the person who has attained greatest expertness _in addition_, will
be the most expert in the working of any and every arithmetical exercise to
which he may be called.
But _expertness_ in arithmetical calculations, is by no means so
valuable as _accuracy_;--and upon the above principle, it also follows,
that the person who acquires the greatest degree of accuracy and
confidence in working _addition_, must, of course, be most accurate in
all his calculations. The importance of this principle will be much more
prized by and bye than it can be at present;--we shall however shew here
how it may be taken advantage of.
Upon the principle of Individuation, we have seen, that a child will
learn one thing much better and sooner _by itself_, than when it is
mixed up with several others; and therefore we come to the conclusion,
that a child, when taught the practice of addition by itself, till he is
fully master of it, both as respects rapidity and accuracy, has
afterwards little more to do than to get a knowledge of rules. One
month's systematic exercise in _this way_, will do more in forming a
desirable accountant for a desk, than a whole year's exercise otherwise.
In the one case, the pupil starts to the race without preparation, and
with all his natural impediments clinging to him, which he has to
disentangle and throw off one by one during the fatigues and turmoil of
the contest; while the other, on the contrary, delays his start till he
has deliberately searched them out and cast them aside, and thus
prepared himself for the course. He then starts vigorous and light, to
outstrip his labouring and lumbering competitors, not only in this, but
in every after trial of strength and skill of a similar kind.
To follow out this plan with success, the "Arithmetic Rod," containing
three sides, has been provided. On one side there is a single line of
figures, on the second two, and on the third three. These lines of
figures for a school, ought to be painted on three boards sufficiently
large for all to see them distinctly. The first line is to be mastered
perfectly, before the second or the third is to be taught.
The way to begin with the first line, is to make the pupil mentally add
a certain sum to each figure on the board, say two, or seven, or
fourteen, or any other sum, beginning always with a small one. He is
besides to add the carryings also to each figure, and to write down the
sum as he goes on. The beginner may be exercised with the sum of two, or
even one, and have the sum increased, as he acquires a knowledge of the
method. These sums, as the pupils advance, may be extended to any
amount. The Key will shew, in every case, whether the exercise has been
accurately performed; and by marking the time in any particular case,
the teacher can measure exactly, every week or month, the advance of
each pupil.
The mental advantages of this exercise are numerous. Among other things
it trains to a great command of the mind; and brings into exercise an
important principle formerly illustrated, (Part III. ch. xi. p. 288,) by
which the pupil acquires the ability to think one thing, and to do
another.
When the pupil is sufficiently expert at one line of figures, he should
be exercised upon the B side of the rod, containing the double line. He
is to practise adding each pair of the figures at a glance,--till he can
run them over without difficulty, as if they were single figures. He is
then to add a sum to _them_, as he did on the single line, till he can
add the sum and the double figure as readily as he did one. The C side
of the rod is to be treated in the same way;--first by adding all the
three figures at a glance, and naming the sum of each, till he can do it
as readily as if there was but one; and then he is to add any special
sum to them as before.
Note W, p. 321.--Children generally delight in music, and seldom weary
in its exercise. It forms therefore, when judiciously managed, a most
useful exercise in a school for the purposes of relaxation and variety,
and for invigorating their minds after a lengthened engagement in drier
studies. It thus not only becomes desirable to teach music in the
seminary as a branch of education for after life, but for the purposes
of present expediency.
That music may be taught to the young in a manner much more simple than
it has yet generally been done, is now matter of experience. The notes
are only _seven_, and these are each as precise and definite in
proportion to the key note as any letter in the alphabet. There is
obviously no difficulty in teaching a child seven figures,--and there is
in reality as little difficulty in teaching him seven notes; so that,
having the key note, he will, in reading a tune, sound each in its order
when presented to him, as readily and accurately as he would read so
many figures.
To render this exercise more simple to children, and more convenient in
a school, the notes have been represented by figures, 1 being the key
note. The other notes rise in the common gradation from 1 to 8, which is
the key note in alt. By this means, the teacher by writing on the common
black board a few figures, gives the children the tune, which a very
little practice enables them to read as readily as they would the words
to which they adapt it.
For particulars as to time, &c. see "Shorter Catechism Hymn Book," p. 23
and 24.
Note X, p. 264.--There is perhaps no department in the family economy
which ought to be so cautiously filled up as the _nursery maid_; and yet
we generally find, that the duties of this office are frequently handed
over to any thoughtless giddy girl, whose appearance is "shewy,"
although she be without education, without experience, and often without
principle. Why there has been as yet no regular seminary for the
training of young persons of good principles, for the responsible duties
of the nursery, is not a little remarkable. Not one of the many valuable
institutions for particular classes is so much wanted, and which, if
properly conducted, would be a greater blessing to families and to
society generally. One of the most beautiful features in our infant
schools is the circumstance, that they have tended greatly to lessen
this evil, and in some measure to supply the desideratum.
Note Y, p. 268.--The question of rewards and punishments in a public
school is a difficult one; and although there has of late been an
obvious improvement in this respect, we are afraid that the principles
which ought to regulate them are not yet very clearly understood. Hence
the contrariety of sentiments on the subject, with little more than mere
_opinions_ offered to support them. The following few crude thoughts on
the subject, may perhaps lead others better qualified to consider it
more extensively.
We can all readily enough distinguish the difference between _physical_
efforts, _intellectual_ efforts, and _moral_ efforts; but we are very
ready to confound the rewards which, we think, Nature has pointed out
as most appropriate to each. For physical exertions, such as the race,
or the wrestling match, physical returns appear natural and appropriate
enough; and therefore, money, decorations, or other physical honours,
are the ordinary rewards for excelling in any of them. But to desire
money as a return for intellectual excellence, appears to every well
constituted mind as sordid and unseemly. The reward for the exertion of
intellect must partake of intellectual dignity; and hence it is, that
esteem, applause, or admiration,--the incense of the _mind_,--appears to
be the natural return for such exertions. In proof of this, we may
instance the sensible degradation which is felt, when the reward
proffered for mental efforts, even in children, takes the form of food,
or clothing, or money;--and the kind of estimation in which students
hold their medals, books, and other prizes, acquired at their several
seminaries. These are never valued for their intrinsic worth, but only
as permanent signs of _approbation_, or _admiration_,--feelings which
are purely intellectual in their character, and perfectly distinct from
the grossness of physical rewards on the one hand, and the
affections--the moral incense of the _heart_,--on the other.
All this appears pretty evident; and it obviously leads us to the next
and concluding step, which is, that the natural and proper reward for
_moral_ actions, ought to partake of the moral character. It is the love
and affection of those we serve, or who are called on to estimate, or to
decide on the character of our actions,--that is the proper, the
natural, the desirable return. A little consideration, we think, will
shew us, that this, as a general principle, is really correct; and that
applause, admiration, or wonder, when they are afforded without
_affection_, do not satisfy the heart, that in the exercise of love,
seeks love in return.--It is the friendship, the fellowship, the
affections of those whom we aim at pleasing, that alone can approve
itself to our minds as the appropriate returns for moral actions.
Note Z, p. 299.--The following are a few specimens of the paraphrastic
exercise, as employed upon different subjects:--
"But Martha was [_cumbered_] [_about much serving_,] and came to
[_him_,] and said, Lord, [_dost thou not care_] that my sister hath left
me to [_serve_] alone? [_bid_] her, therefore, that she [_help_] me."
This verse is paraphrased in the Help to Luke by substituting the
explanation of the words printed in Italics, and within brackets, for
the words themselves, in the following manner:
"_But Martha was_ [much incommoded and harassed] [to get every thing in
order for the temporal accommodation of Jesus and his disciples,] _and
came to_ [Jesus,] _and said, Lord_, [art thou indifferent or careless
about the circumstance] _that my sister hath left me to_ [prepare the
victuals, and do all the work of the house] _alone_? [Command] _her,
therefore, that she_ [leave her seat at thy feet, and come to assist]
_me_."
"Every thing [_in nature_] [_shews forth_] God's [_wisdom_,] [_power_,]
and [_goodness_;] but the Bible, which is the [_word of God_,] and which
was [_written_] by [_holy_] men at [_different times_,] under [_his
direction_,] has most [_clearly_] [_revealed_] what [_God is_,] what he
has done and what [_we should do_."]
This is paraphrased in the Key to the Second Initiatory Catechism thus:
"_Every thing_ [that has been made in the world and sky] [gives clear
and constant proof of] _God's_ [chusing the best ends, and accomplishing
these by the best means,] [his being able to do any thing, and every
thing,] _and_ [never ceasing to care for, and to promote the happiness
of all his creatures;]--_but the Bible,--which is the_ [only declaration
of God's mind and will to man,] _and which was_ [composed, and put, with
pen and ink, upon parchment or paper,] _by_ [good and pious] _men, at_
[dates long distant from each other,] _under_ [the care of God, who told
them what they were to write,]--_has most_ [distinctly and plainly,]
[brought into view, and let us know,] _what_ [God's character and
perfections are,] _what he has done, and what_ [is our duty, both to God
and man."]
"The [_word of God_,] which is contained in the [_Scriptures_] of the
Old and New Testament, is the only [_rule_] to [_direct us_] how we may
glorify and enjoy him."
This is paraphrased in the Key to the Shorter Catechism in the following
manner:
"_The_ [revelation of God's will,] _which is contained in the_
[writings] _of the Old and New Testament, is the only_ [guide] _to_
[give us information] _how we may glorify and enjoy him_."
Note A a, p. 321.--Nature has obviously intended that all men should be
both physically and mentally employed; and that, for the proper
maintenance of health, the time occupied by _physical_ exercise, ought
in general to exceed that which is employed exclusively in study. The
combination of both in ordinary cases, however, is still more plainly
indicated. In the circumstances of the young, physical exercise is
peculiarly necessary. The writer looks forward with confidence to a
time, when to every seminary of eminence will be attached a sufficient
plot of ground for gardening and agricultural purposes, that the
physical energies of the pupils may not be allowed irregularly to run to
waste, as at present; but when they shall be systematically directed to
interesting, and at the same time to useful purposes. The hand-swing,
although an excellent substitute, will never cope in interest, even to a
child, with the moderate use of the hoe, the rake, or the spade. Such a
system will produce many and valuable advantages to the young.
Gardening, by postponing the results of labour, exciting hope, and by
its daily advances, encouraging to perseverance, will tend to produce a
most beneficial moral effect; and will greatly assist the teacher in
establishing and strengthening some of those valuable checks upon the
volatility of the young mind, which are exceedingly necessary for the
proper conduct of life, but which there is usually but small opportunity
of cultivating in youth.
But even then, for the proper conducting of a school, there will, for
_in-door exercise_, be something more required than has yet been
provided, both as to kind and degree. When we examine a number of
children at play, we seldom find them sitting, or even standing for any
length of time, when they have space and opportunity to exercise their
limbs. The hand-motions of the infant schools, therefore, although
excellent so far as they go, do not go far enough; and even the marching
of the children is obviously too monotonous, and not sufficiently
lively, for throwing off the accumulated mass of animal spirits, which
is so speedily formed in young persons while engaged at their lessons.
It was to supply this defect that the writer, a number of years ago,
made some experiments with a large class of children, and with complete
success. The exercise was founded on the singing and marching of the
infant schools, and consisted in what is known in certain seminaries, as
"Rights and Lefts." The children were taught to meet each other in bands
of equal number, and by giving the right and left hand alternately to
those who came in the opposite direction, they undulated, as it were,
through each others ranks, and passed on to their own music, till they
met again on the other side of the room, and proceeded as before. The
exercise thus afforded to the upper and lower extremities of each child,
the expansion caused to the chest, and the play given to the muscles of
the back and body, are exceedingly beneficial; and the whole being
regulated by their own song, gives healthy, and not excessive exercise
to the lungs and the whole circulation.
It was also found, that this amusing employment for the young, was
capable of great variety. Instead of two bands meeting each other in
_lines_ in opposite directions, and parting, to meet again at the other
side of the room, they were formed into a circle, one-half moving in one
direction, and one-half moving in the opposite, by which means the
circle was never broken. It was also found, that one of these circles,
containing six or eight children only, could move within the other when
it contained a larger number, without those in the one interfering in
the least with those of the other; and the effect became still more
imposing when _between_ these, and _without_ them, two other bands of
children joined hands, united in the song, and moved round in opposite
directions.
These details may appear trifling to some; but experience will soon
convince practical men, that in education, as in Nature, the most simple
means often produce the most powerful and the most beneficial results.
THE END.
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| Transcriber's Note: |
| |
| Footnotes listed as a Note followed by a letter are |
| gathered together at the end of the book. |
| |
| Inconsistent hyphenation and spelling in the |
| original document has been preserved. |
| |
| Typographical errors corrected in the text: |
| |
| Page 20 he changed to be |
| Page 28 vallies changed to valleys |
| Page 36 pullies changed to pulleys |
| Page 38 bye changed to by |
| Page 45 recal changed to recall |
| Page 57 inconsistences changed to inconsistencies |
| Page 59 recal changed to recall |
| Page 61 he changed to be |
| Page 67 oppreseive changed to oppressive |
| Page 68 word "is" added |
| Page 73 recals changed to recalls |
| Page 77 harrassed changed to harassed |
| Page 103 missle changed to missile |
| Page 113 decrepid changed to decrepit |
| Page 120 pronouned changed to pronounced |
| Page 142 slighest changed to slightest |
| Page 144 intance changed to instance |
| Page 150 educa- changed to education |
| Page 152 Jessus changed to Jesus |
| Page 166 fourteeen changed to fourteen |
| Page 168 Pestalozzie's changed to Pestalozzi's |
| Page 169 unnaccountable changed to unaccountable |
| Page 183 recal changed to recall |
| Page 192 missing word "be" supplied |
| Page 195 indispensible changed to indispensable |
| Page 197 exceeedingly changed to exceedingly |
| Page 197 recal changed to recall |
| Page 210 comtemplation changed to contemplation |
| Page 211 soffa changed to sofa |
| Page 234 than changed to then |
| Page 245 Terrestial changed to Terrestrial |
| Page 277 forwarned changed to forewarned |
| Page 280 aplication changed to application |
| Page 283 speciment changed to specimen |
| Page 302 faultering changed to faltering |
| Page 326 Princiciples changed to Principles |
| Page 333 desireable changed to desirable |
| Page 339 faultering changed to faltering |
| Page 340 ungodily changed to ungodly |
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