A Philosophy of Education Volume 6 Book I Chapter 2




          “No sooner doth the truth . . . . come into the soul’s sight, but the soul knows her to be her first and old acquaintance.”
          “ The consequence of truth is great, therefore the judgment of it must not be negligent.”

IT should not surprise the reader that a chapter, designed to set forth a startling truth, should open with the weighty words of an old Divine (Whichcote). But truths get flat and wonders stale upon us. We do not care much about the starry firmament, the budding trees, the cunning architecture of the birds; and to all except young parents and young brothers and sisters a baby is no longer a marvel. The completeness of the new baby brother is what children admire most, his toes and his fingers, his ears and all the small perfections of him. His guardians have some understanding of the baby; they know that his chief business is to grow and they feed him with food convenient for him. If they are wise they give free play to all the wrigglings and stretchings which give power to his feeble muscles. His parents know what he will come to, and feel that here is a new chance for the world. In the meantime, he needs food, sleep and shelter and a great deal of love. So much we all know. But is the baby more than a ‘huge oyster’? That is the problem before us and hitherto
educators have been inclined to answer it in the negative. Their notion is that by means of a pull here, a push there, a compression elsewhere a person is at last turned out according to the pattern the educator has in his mind.
          The other view is that the beautiful infant frame is but the setting of a jewel of such astonishing worth that, put the whole world in one scale and this jewel in the other, and the scale which holds the world flies up outbalanced. A poet looks back on the glimmering haze of his own infancy and this is the sort of thing he sees,—

           “I was entertained like an angel with the works of God in their splendour and glory . . . . Is it not strange that an infant should be heir of the whole world and see those mysteries which the books of the learned never unfold ? . . . . The corn was orient and immortal wheat which never should be reaped nor was ever sown. I thought it had stood from everlasting to everlasting. The dust and stones of the street were as precious gold . . . . The green trees transported and ravished me. Their sweetness and unusual beauty made my heart to leap. . . . .  Boys and girls tumbling in the streets were moving jewels. I knew not that they were born or should die. . . . .  The streets were mine, the people were mine, their clothes and gold and silver were mine as much as their sparkling eyes, fair skins and ruddy faces. The skies were mine and so were the sun and moon and stars, and all the world was mine and I the only spectator and enjoyer of it.”
          It takes a poet like Traherne to retain and produce such vivid memories, though perhaps we can all recall the sense that we were spectators at the show of life, and we can recollect a sunny time before we were able to speak or tell what we knew. Punch amused us at one time with a baby’s views of his nurse and his surroundings and especially of the unwarranted pulls and pushes to which he was subject; but probably an infant is no critic. His business is to perceive and receive and these he does day in and day out.
          We have an idea that poets say more than they know,
express more than they see, and that their version of life must be taken cum grano, but perhaps the fact is that no labour of the mind enables them to catch and put into words the full realities of which they are cognisant, and therefore we may take Wordsworth, Coleridge, Vaughan and the rest as witnesses who only hint at the glory which might be revealed. We are not poets and are disposed to discount the sayings of the poets, but the most prosaic of us comes across evidence of mind in children, and of mind astonishingly alert. Let us consider, in the first two years of life they manage to get through more intellectual effort than any following two years can show. Supposing that much-discussed Martian were at last able to make his way to our planet, think of how much he must learn before he could accommodate himself to our conditions! Our notions of hard and soft, wet and dry, hot and cold, stable and unstable, far and near, would be as foreign to him as they are to an infant who holds out his pinafore for the moon. We do not know what the Martian means of locomotion are but we can realise that to run and jump and climb stairs, even to sit and stand at will must require fully as much reasoned endeavour as it takes in after years to accomplish skating, dancing, skiing, fencing, whatever athletic exercises people spend years in perfecting; and all these the infant accomplishes in his first two years. He learns the properties of matter, knows colours and has first notions of size, solid, liquid; has learned in his third year to articulate with surprising clearness. What is more, he has learned a language, two languages, if he has had the opportunity, and the writer has known of three languages being mastered by a child of three, and one of them was Arabic; mastered, that is, so far that a child can say all that he needs to say in any one of the three—the sort of mastery most of us wish for when we are travelling in foreign countries.
Lady Mary Wortley Montagu tells us that in her time the little children of Constantinople prattled in five tongues with a good knowledge of each. If we have not proved that a child is born a person with a mind as complete and as beautiful as his beautiful little body, we can at least show that he always has all the mind he requires for his occasions; that is, that his mind is the instrument of his education and that his education does not produce his mind.
          Who shall measure the range of a child’s thoughts? His continual questions about God, his speculations about  ‘Jesus,’ are they no more than idle curiosity, or are they symptoms of a God-hunger with which we are all born, and is a child able to comprehend as much of the infinite and the unseen as are his self-complacent elders? Is he ‘cabined, cribbed, confined,’ in our ways and does the fairy tale afford a joyful escape to regions where all things are possible? We are told that children have no imagination, that they must needs see and touch, taste and handle, in order to know. While a child’s age is still counted by months, he devotes himself to learning the properties of things by touching, pulling, tearing, throwing, tasting, but as months pass into years a coup d’ail suffices for all but new things of complicated structure. Life is a continual progress to a child. He does not go over old things in old ways; his joy is to go on. The immensity of his powers brings its own terrors. Let me again quote Traherne,—
          “Another time in a lowering and sad evening being alone in the field when all things were dead and quiet a certain wanton horror fell upon me beyond imagination. The unprofitableness and silence of the place dissatisfied me: its wildness terrified me. From the utmost ends of the earth fear surrounded me. . . . I was a weak and little child and had forgotten there was a man alive on the earth. Yet also something of hope and expectation comforted me from every border.”
Traherne never loses the lessons that come to him and he goes on,— “This taught me that I was concerned in all the world. . . . that the beauties of the earth were made to entertain me . . . . that the presence of cities, temples and kingdoms, ought to sustain me and that to be alone in the world was to be desolate and miserable.”
          Reason is present in the infant as truly as imagination. As soon as he can speak he lets us know that he has pondered the ‘cause why’ of things and perplexes us with a thousand questions. His ‘why?’ is ceaseless. Nor are his reasonings always disinterested. How soon the little urchin learns to manage his nurse or mother, to calculate her moods and play upon her feelings! It is in him to be a little tyrant; “he has a will of his own,” says his nurse, but she is mistaken in supposing that his stormy manifestations of greed, wilfulness, temper, are signs of will. It is when the little boy is able to stop all these and restrain himself with quivering lip that his will comes into play; for he has a conscience too. Before he begins to toddle he knows the difference between right and wrong; even a baby in arms will blush at the “ naughty baby !’ of his nurse ; and that strong will of his acts in proportion as he learns the difficult art of obedience; for no one can make a child obey unless he wills to do so, and we all know how small a rebel may make confusion in house or schoolroom.


But we must leave the quite young child, fascinating as he is, and take him up again when he is ready for lessons. I have made some attempt elsewhere[1] to show what his parents and teachers owe to him in those years in which he is engaged in self-education, taking his lessons from everything he sees and hears, and strengthening
his powers by everything he does. Here, in a volume which is chiefly concerned with education in the sense of schooling, I am anxious to bring before teachers the fact that a child comes into their hands with a mind of amazing potentialities: he has a brain too, no doubt, the organ and instrument of that same mind, as a piano is not music but the instrument of music. Probably we need not concern ourselves about the brain which is subject to the same conditions as the rest of the material body, is fed with the body’s food, rests, as the body rests, requires fresh air and wholesome exercise to keep it in health, but depends upon the mind for its proper activities.
          The world has concerned itself of late so much with psychology, whose province is what has been called ‘the unconscious mind,’ a region under the sway of nerves and blood (which it is best perhaps to let alone) that in our educational efforts we tend to ignore the mind and address ourselves to this region of symptoms. Now mind, being spiritual, knows no fatigue; brain, too, duly nourished with the food proper for the body, allowed due conditions of fresh air and rest, should not know fatigue; given these two conditions, we have a glorious field of educational possibilities; but it rests with us to evolve a theory and practice which afford due recognition to mind. An authoritative saying which we are apt to associate with the religious life only is equally applicable to education. That which is born of the flesh, is flesh, we are told; but we have forgotten this great principle in our efforts at schooling children. We give them a ‘play way’ and play is altogether necessary and desirable but is not the avenue which leads to mind. We give them a fitting environment, which is again altogether desirable and, again, is not the way to mind. We teach them beautiful motion and we do well, for the body too must have its education;
but we are not safe if we take these by-paths as approaches to mind. It is still true that that which is born of the spirit, is spirit. The way to mind is a quite direct way. Mind must come into contact with mind through the medium of ideas. “What is mind?” says the old conundrum, and the answer still is “No matter.” It is necessary for us who teach to realize that things material have little effect upon mind, because there are still among us schools in which the work is altogether material and technical, whether the teaching is given by means of bars of wood or more scientific apparatus. The mistress of an Elementary School writes,— “The father of one of my girls said to me yesterday, ‘You have given me some work to do. E. has let me have no rest until I promised to set up my microscope and get pond water to look for monads and other wonders.’ ” Here we have the right order. That which was born of the spirit, the idea, came first and demanded to con- firm and illustrate. “How can these things be?” we ask, and the answer is not evident.
          Education, like faith, is the evidence of things not seen. We must begin with the notion that the business of the body is to grow; and it grows upon food, which food is composed of living cells, each a perfect life in itself. In like manner, though all analogies are misleading and inadequate, the only fit sustenance for the mind is ideas, and an idea too, like the single cell of cellular tissue, appears to go through the stages and functions of a life. We receive it with appetite and some stir of interest. It appears to feed in a curious way. We hear of a new patent cure for the mind or the body, of the new thought of some poet, the new notion of a school of painters; we take in, accept, the idea and for days after every book we read, every person we talk with brings food to the newly entertained notion. ‘Not proven,’ will be the verdict of the casual reader; but
if he watch the behaviour of his own mind towards any of the ideas ‘in the air,’ he will find that some such process as I have described takes place; and this process must be considered carefully in the education of children. We may not take things casually as we have done. Our business is to give children the great ideas of life, of religion, history, science; but it is the ideas we must give, clothed upon with facts as they occur, and must leave the child to deal with these as he chooses.
          This is how he deals with Geography, for example:
          “When I heard of any new kingdom beyond the seas the light and glory of it entered in to me. It rose up within me and I was enlarged by the whole. I entered into it, I saw its commodities, springs, meadows, inhabitants and became possessor of that new room as if it had been prepared for me so much was I magnified and delighted in it. When the Bible was read my spirit was present in other ages. I saw the light and splendour of them, the land of Canaan, the Israelites entering into it, the ancient glory of the Amorites, their peace and riches, their cities, houses, vines and fig-trees . . . . I saw and felt all in such a lively manner as if there had been no other way to those places but in spirit only . . . . Without changing place in myself I could behold and enjoy all those. Anything when it was proposed though it was a thousand years ago being always present before me.”
          I venture again to quote Traherne because I know of no writer who retains so clear a memory of his infancy; but Goethe gives as full and convincing an account of his experience of the Bible;[2] I say ‘experience’ advisedly, for the word denotes the process by which children get to know. They experience all the things they hear and read of; these enter into them and are their life; and thus it is that ideas feed the mind in the most literal sense of the word ‘feed.’ Do our Geography lessons take the children there? Do they experience, live in, our story of the call of Abraham?—or of the healing of the blind man on the
way to Jerico? If they do not, it is not for lack of earnestness and intention on the part of the teacher; his error is rather want of confidence in children. He has not formed a just measure of a child’s mind and bores his scholars with much talk about matters which they are able to understand for themselves much better than he does. How many teachers know that children require no pictures excepting the pictures of great artists, which have quite another function than that of illustration? They see for themselves in their own minds a far more glorious, and indeed more accurate, presentation than we can afford in our miserable daubs. They read between the lines and put in all the author has left out. A child of nine, who had been reading Lang’s Tales of Troy and Greece, drew Ulysses on the Isle of Calypso cutting down trees to make a raft; a child of ten, revelling in A Midsummer Night’s Dream, drew that Indian Princess bringing her lovely boy to Titania. We others are content to know that Ulysses built a raft, that the boy was the child of an Indian Princess. This is how any child’s mind works, and our concern is not to starve these fertile intelligences. They must have food in great abundance and variety. They know what to do with it well enough and we need not disturb ourselves to provide for the separate exercise of each so-called ‘faculty’; for the mind is one and works all together; reason, imagination, reflection, judgment, what you please, are like ‘all hands’ summoned by the ‘heave-ho!’ of the boatswain. All swarm on deck for the lading of cargo, that rich and odorous cargo of ideas which the fair vessel of a child’s mind is waiting to receive. Do we wish every child in a class to say,— or, if he does not say, to feel,—“I was enlarged wonderfully” by a Geography lesson? Let him see the place with the eyes of those who have seen or conceived it; your barographs, thermographs, contour lines, relief
models, sections, profiles and the like, will not do it. A map of the world must be a panorama to a child of pictures so entrancing that he would rather ponder them than go out to play; and nothing is more easy than to give him this joie de vivre. Let him see the world as we ourselves choose to see it when we travel; its cities and peoples, its mountains and rivers, and he will go away from his lesson with the piece of the world he has read about, be it county or country, sea or shore, as that of “a new room prepared for him, so much will he be magnified and delighted in it.” All the world is in truth the child’s possession, prepared for him, and if we keep him out of his rights by our technical, commercial, even historical, geography, any sort of geography, in fact, made to illustrate our theories, we are guilty of fraudulent practices. What he wants is the world and every bit, piece by piece, each bit a key to the rest. He reads of the Bore of the Severn and is on speaking terms with a “Bore” wherever it occurs. He need not see a mountain to know a mountain. He sees all that is described to him with a vividness of which we know nothing just as if there had been “no other way to those places but in spirit only.” Who can take the measure of a child? The Genie of the Arabian tale is nothing to him. He, too, may be let out of his bottle and fill the world. But woe to us if we keep him corked up.
          Enough, that the children have minds, and every man’s mind is his means of living; but it is a great deal more. Working men will have leisure in the future and how this leisure is to be employed is a question much discussed. Now, no one can employ leisure fitly whose mind is not brought into active play every day; the small affairs of a man’s own life supply no intellectual food and but small and monotonous intellectual exercise. Science, history, philosophy, literature, must
no longer be the luxuries of the ‘educated’ classes; all classes must be educated and sit down to these things of the mind as they do to their daily bread. History must afford its pageants, science its wonders, literature its intimacies, philosophy its speculations, religion its assurances to every man, and his education must have prepared him for wanderings in these realms of gold.
          How do we prepare a child, again, to use the æsthetic sense with which he appears to come provided? His education should furnish him with whole galleries of mental pictures, pictures by great artists old and new;— Israels’ Pancake Woman, his Children by the Sea; Millet’s Feeding the Birds, First Steps, Angelus; Rembrandt’s Night Watch, The Supper at Emmaus; Velasquez’s Surrender of Breda,—in fact, every child should leave school with at least a couple of hundred pictures by great masters hanging permanently in the halls of his imagination, to say nothing of great buildings, sculpture, beauty of form and colour in things he sees. Perhaps we might secure at least a hundred lovely landscapes too,—sunsets, cloudscapes, star-light nights. At any rate he should go forth well furnished because imagination has the property of magical expansion, the more it holds the more it will hold.
          It is not only a child’s intellect but his heart that comes to us thoroughly furnished. Can any of us love like a little child? Father and mother, sisters and brothers, neighbours and friends, “our” cat and “our” dog, the wretchedest old stump of a broken toy, all come in for his lavish tenderness. How generous and grateful he is, how kind and simple, how pitiful and how full of benevolence in the strict sense of goodwill, how loyal and humble, how fair and just! His conscience is on the alert. Is a tale true? Is a person good?—these are the important questions. His conscience chides him when he is naughty, and by degrees as he is trained,
his will comes to his aid and he learns to order his life. He is taught to say his prayers, and we elders hardly realize how real his prayers are to a child.


          Now place a teacher before a class of persons the beauty and immensity of each one of whom I have tried to indicate and he will say, “What have I to offer them?” His dull routine lessons crumble into the dust they are when he faces children as they are. He cannot go on offering them his stale commonplaces; he feels that he may not bore them; that he may not prick the minds he has dulled by unworthy motives of greed or emulation; he would not invite a parcel of children to a Timon feast of smoke and lukewarm water. He knows that children’s minds hunger at regular intervals as do their bodies; that they hunger for knowledge, not for information, and that his own poor stock of knowledge is not enough, his own desultory talk has not substance enough; that his irrelevant remarks interrupt a child’s train of thought; that, in a word, he is not sufficient for these things.
          On the other hand, the children, the children of the slums especially, have no vocabulary to speak of, no background of thought derived from a cultured environment. They are like goodly pitchers, capable of holding much but with necks so narrow that only the thinnest stream can trickle in. So we have thought hitherto, and our teaching has been diluted to dishwater and the pitchers have gone empty away.
          But we have changed all that. Just as in the War the magnanimous, patriotic citizen was manifested in every man so in our schools every child has been discovered to be a person of infinite possibilities. I say every child, for so-called ‘backward’ children are no
exception. I shall venture to bring before the reader some experiences of the Parents’ Union School as being ground with which I am familiar. Examination papers representing tens of thousands of children working in Elementary Schools, Secondary Schools and home schoolrooms have just passed under my eye. How the children have revelled in knowledge! and how good and interesting all their answers are! How well they spell on the whole and how well they write! We do not need the testimony of their teachers that the work of the term has been joyous; the verve with which the children tell what they know proves the fact. Every one of these children knows that there are hundreds of pleasant places for the mind to roam in. They are good and happy because some little care has been taken to know what they are and what they require; a care very amply rewarded by results which alter the whole outlook on education. In our Training College, the students are not taught how to stimulate attention, how to keep order, how to give marks, how to punish or even how to reward, how to manage a large class or a small school with children in different classes. All these things come by nature in a school where the teachers know something of the capacities and requirements of children. To hear children of the slums ‘telling’ King Lear or Woodstock, by the hour if you will let them, or describing with minutest details Van Eyck’s Adoration of the Lamb or Botticelli’s Spring, is a surprise, a revelation. We take off our shoes from off our feet; we ‘did not know it was in them,’ whether we be their parents, their teachers or mere lookers-on. And with some feeling of awe upon us we shall be the better prepared to consider how and upon what children should be educated. I will only add that I make no claims for them which cannot be justified by hundreds, thousands, of instances within our experience.

[1] Home Education, by the Writer.

[2] See Some Studies in the Formation of Character, by the Writer

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