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ОглавлениеObservations upon Liberal Education
Having been long engaged in the important business of Education, as it was my duty, so it hath ever been my chief employment to collect all the instructions relating to this art I could, from ancients and moderns.—And whatever I have been able to learn from the experience of others, or my own, concerning this matter, is now offered to the publick, because the subject is of publick, of universal concern.—I say from experience, because, as with regard to the culture of plants or flowers, sure rules can only be drawn from experiment; so, for the same reason, there can be no sure rules concerning education but those which are founded on the experimental knowledge of human nature.—And here every conclusion is deduced from internal principles and dispositions of the human mind, and their operations, which are well known to all who have carefully studied mankind; and is therefore confirmed by experience, in the same manner that natural philosophers establish their physical doctrines, upon observations evincing certain properties of bodies and laws of motion.
Every question of any moment relating to liberal education is here treated of at due length, as may be seen by casting an eye over the contents. But tho’ this essay be divided, for method and order’s sake, into chapters, yet all the questions belonging to this subject are in their nature so closely connected, so interwoven, that to judge how any one of them is handled, the whole must be read. In every article, brevity and conciseness have been studied, as much as was consistent with the perspicuity, distinctness, amplification, and variety of illustrations, an argument of so complex a nature, and such vast importance, required.
The design of this Treatise, to give a general idea of it in the fewest words I can, is to shew, “How greatly private and publick happiness depend upon the right education of youth: And that human nature is so far from being incapable of arriving very timeously at a considerable degree of perfection in wisdom and virtue, that young minds, by suitable methods of education, may indeed be very early formed to the sincere love of virtue; and may make great improvements in the more useful arts and sciences, as well as in languages, with much less difficulty, and in much less time, than is commonly imagined: And to delineate and recommend these methods of instructing and forming youth.”
This is the shortest account I can give of the intention of these discourses on education.—But because a fuller view of our scope may be necessary to engage severals whom it greatly concerns, to read so large a treatise upon a subject every one is too apt to think himself sufficiently master of:—Or rather, because the true end of education, and the properest methods of pursuing that end cannot be better described, or more warmly and strongly enforced in so narrow a compass, I shall here insert a Letter from a Person of eminent learning, taste and virtue, (in answer to one wherein I had desired to know his sentiments concerning education, and but barely hinted my design of revising some observations I had been led to on that subject by experience, joined with reading, in order to publish them) that briefly chalks out the same manner of liberal education which it is the design of these discourses to illustrate and recommend. In reality ’twas the exact agreement of this Gentleman’s sentiments with those I had long entertained concerning this momentuous affair, that fully emboldened me to submit them to the publick judgment.—And there are few living names that would more forcibly, or more universally call up attention, or give greater weight and authority to any performance, were it not better to avoid all appearance of endeavouring to prepossess readers, and to give up every opinion delivered here to the freest, the severest trial.—But ’tis reason alone, and not authorities, that ought to determine a reader’s judgment and assent in matters of science.—And therefore, let it be just suggested here in general, that no author of the most established fame is quoted in these discourses, to overawe by his venerable name, but merely because his reasonings appear to us solid and conclusive; and we think it highly criminal in an Author, to purloin to himself the honour that belongs to another. The ancient fable of the Jay strutting in borrowed feathers, elegantly points out both the guilt and the danger of that sort of pilfering.
A LETTER, &c.
Dear Sir,
When I received your obliging letter, I was confined to my chamber by a fever, and had not spirits, or an opportunity to thank you for it. Nothing certainly can be of more service to mankind than a right method of educating the youth; and I should be glad to hear —— —— to give an example of the great advantage it would be to the rising age and to our nation.
When the publick schools were established, the knowledge of Latin was thought learning; and he that had a tolerable skill in two or three languages, tho’ his mind was not enlightened by any real knowledge, was a profound scholar. But it is not so at present; and people confess, that men may have obtained a perfection in these, and yet continue deeply ignorant. The Greek education was of another kind. Their children at first were initiated into some parts of mathematicks, to learn in their years of docility and attention, an habit of reasoning; and open their views by some of those practical arts which depended on that science. They then advanced to their graphicks, writing and designing: They accustomed their eye to the truths of proportion, and led it into a taste of sculpture and architecture, by pointing out to its admiration the noble performances which they saw all around them. Next they learn’d musick; which did not then poorly mean the doctrine of inarticulate sounds, but all the powers of harmony in their language, all the magic of numbers and of rythm, the simplicity and force of composition in their various kinds of writing, as well as how to assist verses by instruments and notes, or by the mimickry of action and dancing, or the melody of singing, in a manner that heightned the force of sentiments and poetry, and did not bury and stifle the sense under sweet sounds, as Heliogabalus did his guests, under roses and jasmines. Under this branch they comprehended even the rhetorick of their own tongue; and studied to write it more accurately than we do Latin and Greek. But where is English taught at present? Who thinks it of use to study correctly that language which he is to use every day in his life, be his station ever so high or ever so insignificant. It is in this the nobility and gentry defend their country, and serve their prince in parliament; in this the lawyers plead, the divines instruct, and all ranks of people write their letters and transact all their affairs; and yet who thinks it worth his learning to write this even accurately, not to say politely? Every one is suffered to form his stile by chance; to imitate the first wretched model which falls in his way, before he knows what is faulty, or can relish the beauties of a just simplicity. Few think their children qualified for a trade, till they have been whipt at a Latin school for five or six years, to learn a little of that which they are obliged to forget, when in those years right education would have improv’d their minds, and taught them to acquire habits of writing their own language easily under right direction; and this would have been useful to them as long as they lived.
During their learning these three, the Greek children were refreshed and amused by their Gymnastick art, which could not be learned too early, or continued too long. It comprehended every exercise which could give strength and agility, grace and firmness in their motions, and a manly intrepidity of behaviour in every circumstance of life. When the minds and bodies of the youth were perfected in these, they were carried to philosophy, to learn what they were, whence they were, and for what end: to learn wherein their own happiness, and their merit towards each other consisted: what would make them dear to their friends, and adored by their country: to do justice, and to love mercy. And if, alas! their bad religion had not betray’d them to neglect to instruct them in the proper humility to the Creator and Governor of the universe, nothing could have been more worthy and compleat. Had they taught them every morning to have offered up a hymn like Adam’s, in transport of gratitude and contentment,
These are thy glorious works, Parent of good,
Almighty, thine this universal frame,
Thus wond’rous fair, thyself how wond’rous then!
&c.———
Hail, universal Lord! be bounteous still,
And give us only good.——3
Reason could have added no more, and all further improvements must have been deferred till the world had received new light from the Gospel. Tho’ in this particular Greece was deficient, Persia seems to have enjoyed the blessing, if we may credit Plato, by the authority and laws of Zardush. The education of the old Persians, as described by Xenophon, which afterwards was perfected by the religious institutions of Zoroastre, seems to have been the noblest method which had ever been established in the world; as that monarchy (which was originally of a King governing by laws) was, on the whole, the wisest government then on the earth, excepting one only, resembling ours sufficiently: I wish our education equally resembled theirs. They took care to educate the heart as well as the understanding: but who thinks of the strange task at present! I once saw a picture, or a basso-relievo, in which Minerva was teaching Cupid to read, and a satyr pointing and laughing at the idle labour. But yet I think the most impetuous of passions may be guided by wisdom, and educated to decency and self-denial; to a detestation of selfish indulgences, when they conduce to the misery of others, and to a love for all the generous feelings which belong to the human heart. But this must be begun early, pursued prudently and steadily, and supported by principles of rational honour, and truly God-like religion, not learn’d by rote, but by evidence and degrees, which shall exalt the soul to an affection rather than dread of the supreme Lord of all things, and to a conviction that his laws lead us both to happiness here and hereafter; and that all his restraints are from indulgences which would make ourselves or our neighbours wretched. The final causes seen, on the slightest view of nature, will inspire unprejudiced minds with an evidence that will not only give light but transport. History will soon teach them into what corruptions and idolatry, into what errors man was fallen, which sanctify superstition, and dishonour not only God but human nature; which turn the attention from virtue, to rest in all the Proteus-ingenuities of religious flattery; and by teaching us this, shews the infinite goodness of God in so loving the world, as to give his only Son, to purchase a peculiar people, and by his doctrines, institutions and motives, enable them to do good works: and hence, by degrees, you may teach them the excellency and use of revelation, and all the sublime indisputable truths of genuine Christianity.—That all who can, or think they can choose, by their own search and enquiries, the best means of making themselves acceptable to God, have the right to use their own reason for this noblest purpose: But that the laws ought to provide instructors and publick worship for those who cannot, and think they cannot guide themselves, which will be the greater number in every nation: and therefore such public establishments, even when not submitted to, ought to be reverenced, not to weaken their authority over those who are placed by God under the Conduct of the laws in religious, as well as civil affairs. It is true laws may, and in fact have misguided mankind in many countries. But so have private enquiries; and this consideration should make us humble and charitable, and open to information, whichsoever guidance we follow. This should stifle the spirit of imposition and anathematizing each other, and soften us to modesty and mutual forbearance: And then, if our differences have this blessed effect, they will be of more service to mankind than truth itself, in all those points about which sincere Christians can be supposed to be mistaken. Rites and outward performances are to real essential religion, as words and languages are to reason. One may be more beautiful and harmonious, and significant than another, but the worst will assist an honest mind in cultivating his understanding, and becoming a man of sense and prudence tolerably well; and he may be contented.
You see, Sir, my opinion of education enlarges the task you have undertaken much beyond the expectation of those who send their children to school. But I do not hope a private man can accomplish this whole scheme; but by having it in view he may approach towards it. Particularly, I should think teaching them to write and speak correctly and fluently in their own language, is the most important instruction. One exercise should be daily to write a page of English, and after that to examine every word by the grammar rules, and in every sentence they have composed, to oblige them to give an account of the English syntax and construction. Thus an habit would soon be acquired, and they would do it of course. All affected words and harsh transpositions should be noted; every phrase not used in good company exploded; harsh metaphors, which have neither a peculiar light or force, be discarded: Metaphors are a kind of embroidery, which do admirably on proper occasions, but shew a tawdry mind, if it scruples to appear, unless dressed in such finery. Another exercise should be obliging them to speak every day their unwritten thoughts on any subject in English. Let them read an oration in Tully or Livy; let them read it to themselves in Latin as often as they please, then shut the book, and speak the sense of it extempore in unpremeditated words. A little use will make it most agreeably easy: and what a habit is this for a man of quality? Begin with a fable of Phaedrus, thence to a short speech in an historian, you’ll be amazed how soon they would enter into the spirit of Cicero, and plead the cause of Ligarius with his ardour, and feel what they utter. This is the ambition I would have you pursue: afford to gentlemen this distinguishing, this necessary education, and become thus a nursery of state orators.
Another task, I fear, will employ all instructors, that is, the business of a weeder. How rich soever the soil, I fancy it comes full sown from the nursery. I have seen children shew pride, revenge, nay, and falshood too, before they could speak: it is no blunder, but a strong truth: and unless these weeds are cleansed away, they will choak the best instructions. I need not advise you to give them a taste of our best poets, and make them read aloud gracefully: an accomplishment that many men, who do not want good ears, cannot perform, because they are either unexperienced and bashful, or ill taught. Books of Prints, to give them a notion of the elegance of simplicity and proportion in architecture and designing, without much trouble, open the mind wonderfully. A notion of the universe, the magnitudes, order, distances, and relations of the heavenly bodies to each other, will amuse the youngest minds, and incite them to enquire into the final causes why each is placed where it is, or why formed of such a magnitude, and afford opportunity for chit-chat lectures which never are forgotten. I write in an hurry, have neither health or leisure to meditate before I scribble, or to review it when on my paper. You know my way of thinking, my writing is as much extempore and as careless. When I see you, an hour’s conversation shall add many other hints———
This letter, tho’ the writer had not seen the following discourses on education, is almost as just an abstract of them as if it had been intended for such. And whoever thinks it worth while to see the methods of education which are there briefly hinted, more amply explained and urged, will, we hope, find full satisfaction, by a careful perusal of this treatise. Every thing with relation to the liberal formation of youth, is perhaps fully enough discoursed of in the essay itself. But the other two pieces, in which ancient personages are introduced conversing about education, are added; because this hath generally been reckoned a more lively and agreeable way of representing the sentiments of the ancients upon any subject, than mere narrative.—These pieces were originally wrote for the satisfaction of a friend, who desired to know the opinion of certain ancient sages with respect to education, and proposed that in answering his question, the character of some ancient reciting conversations upon the subject might be assumed. And because4 nothing here is fictitious but the plan, for which liberty there is very good authority amongst the moderns as well as the ancients, they are sent into the world in the same form, for the very same reasons that it was desired they might be wrote in it; namely, for the reasons often given by Plato and Cicero in their dialogues, or recitals of conversations, for choosing that method of delivering their philosophy.5 “Quasi enim ipsos induxi loquentes, ne, inquam & inquit, saepius interponerentur, atque ut tanquam a praesentibus coram haberi sermo videretur.—Genus autem hoc sermonum, positum in veterum authoritate, & eorum illustrium, plus nescio quo pacto, videtur habere gravitatis.”6
Finally, in them several material points relating to education are more minutely canvassed than in the Essay, because dialogue way of writing affords more room than any other for stating objections, and setting things in a variety of lights. And all I have further to add in this introduction is, That the whole is most sincerely intended for what will readily be owned to be the best and most important of ends, the assistance of those who are concerned in the education of youth in that momentous task, and the direction of young gentlemen, who having made some advances in useful knowledge, are desirous of making further improvements by a proper prosecution of their studies.
