p. 115¶§ 133. This is what I have thought concerning the general method of educating a young gentleman; which, though I am apt to suppose may have some influence on the whole course of his education, yet I am far from imagining it contains all those particulars which his growing years or peculiar temper may require. But this being premised in general, we shall in the next place, descend to a more particular consideration of the several parts of his education.
¶§ 134. That which every gentleman (that takes any care of his education) desires for his son, besides the estate he leaves him, is contain'd (I suppose) in these four things, virtue, wisdom, breeding and learning. I will not trouble my self whether these names do not some of them sometimes stand for the same thing, or really include one another. It serves my turn here to follow the popular use of these words, which, I presume, is clear enough to make me be understood, and I hope there will be no difficulty to comprehend my meaning.
¶§ 135. I place virtue as the first and most necessary of those endowments that belong to a man or a gentleman; as absolutely requisite to make him valued and beloved by others, acceptable or tolerable to himself. Without that, I think, he will be happy neither in this nor the other world.
p. 116¶§ 136. As the foundation of this, there ought very early to be imprinted on his mind a true notion of God, as of the independent Supreme Being, Author and Maker of all things, from Whom we receive all our good, Who loves us, and gives us all things. And consequent to this, instil into him a love and reverence of this Supreme Being. This is enough to begin with, without going to explain this matter any farther; for fear lest by talking too early to him of spirits, and being unseasonably forward to make him understand the incomprehensible nature of that Infinite Being, his head be either fill'd with false, or perplex'd with unintelligible nodons of Him. Let him only be told upon occasion, that God made and governs all things, hears and sees every thing, and does all manner of good to those that love and obey Him ; you will find, that being told of such a God, other thoughts will be apt to rise up fast enough in his mind about Him ; which, as you observe them to have any mistakes, you must set right. And I think it would be better if men generally rested in such an idea of God, without being too curious in their notions about a Being which all must acknowledge incomprehensible; whereby many, who have not strength and clearness of thought to distinguish between what they can, and what they cannot know, run themselves in superstitions or atheism, making God like themselves, or (because they cannot comprehend any thing else) none at all. And I am apt to think, the keeping children constantly morning and evening to acts of devotion to God, as to their Maker, Preserver and Benefactor, in some plain and short form of prayer, suitable to their age and capacity, will be of much more use to them in religion, knowledge, and virtue, than to distract their thoughts with curious enquiries into His inscrutable essence and being.
¶§ 137. Having by gentle degrees, as you find him capable of it, settled such an idea of God in his mind, and taught him to pray to Him, and praise Him as the Author of his being, and of all the good he does or can enjoy; forbear any discourse of other spirits, till the mention of them coming in his way, upon occasion hereafter to be set down, and his reading the scripture-history, put him upon that enquiry.
¶§ 138. But even then, and always whilst he is young, be sure to preserve his tender mind from all impressions and notions of [117]spirits and goblins, or any fearful apprehensions in the dark. This he will be in danger of from the indiscretion of servants, whose usual method is to awe children, and keep them in subjection, by telling them of raw-head and bloody-bones, and such other names as carry with them the ideas of something terrible and hurtful, which they have reason to be afraid of when alone, especially in the dark. This must be carefully prevented: for though by this foolish way, they may keep them from little faults, yet the remedy is much worse than the disease; and there are stamped upon their imaginations ideas that follow them with terror and affrightment. Such bug-bear thoughts once got into the tender minds of children, and being set on with a strong impression from the dread that accompanies such apprehensions, sink deep, and fasten themselves so as not easily, if ever, to be got out again; and whilst they are there, frequently haunt them with strange visions, making children dastards when alone, and afraid of their shadows and darkness all their lives after. I have had those complain to me, when men, who had been thus used when young; that though their reason corrected the wrong ideas they had taken in, and they were satisfied that there was no cause to fear invisible beings more in the dark than in the light, yet that these notions were apt still upon any occasion to start up first in their prepossessed fancies, and not to be removed without some pains. And to let you see how lasting and frightful images are, that take place in the mind early, I shall here tell you a pretty remarkable but true story. There was in a town in the west a man of a disturbed brain, whom the boys used to teaze when he came in their way: this fellow one day seeing in the street one of those lads, that used to vex him, stepped into a cutler's shop he was near, and there seizing on a naked sword, made after the boy; who seeing him coming so armed, betook himself to his feet, and ran for his life, and by good luck had strength and heels enough to reach his father's house before the mad-man could get up to him. The door was only latch'd; and when he had the latch in his hand, he turn'd about his head, to see how near his pursuer was, who was at the entrance of the porch, with his sword up ready to strike; and he had just time to get in, and clap to the door to avoid the blow, which, though his body escaped, his mind did not. This frightening idea made so deep an impression there, that it lasted many years, [118]if not all his life after. For, telling this story when he was a man, he said, that after that time till then, he never went in at that door (that he could remember) at any time without looking back, whatever business he had in his head, or how little soever before he came thither he thought of this mad-man.
¶If children were let alone, they would be no more afraid in the dark, than in broad sun-shine; they would in their turns as much welcome the one for sleep as the other to play in. There should be no distinction made to them by any discourse of more danger or terrible things in the one than the other: but if the folly of any one about them should do them this harm, and make them think there is any difference between being in the dark and winking, you must get it out of their minds as soon as you can; and let them know, that God, who made all things good for them, made the night that they might sleep the better and the quieter; and that they being under his protection, there is nothing in the dark to hurt <them. What is to be known more of God and good spirits, is to be deferr'd till the time we shall hereafter mention; and of evil spirits, 'twill be well if you can keep him from wrong fancies about them till he is ripe for that sort of knowledge.
¶§ 139. Having laid the foundations of virtue in a true notion of a God, such as the creed wisely teaches, as far as his age is capable, and by accustoming him to pray to Him ; the next thing to be taken care of is to keep him exactly to speaking of truth, and by all the ways imaginable inclining him to be good-natur'd. Let him know that twenty faults are sooner to be forgiven than the straining of truth to cover any one by an excuse. And to teach him betimes to love and be good-natur'd to others, is to lay early the true foundation of an honest man; all injustice generally springing from too great love of ourselves and too little of others.
¶This is all I shall say of this matter in general, and is enough for laying the first foundations of virtue in a child: as he grows up, the tendency of his natural inclination must be observed; which, as it inclines him more than is convenient on one or t'other side from the right path of virtue, ought to have proper remedies applied. For few of Adam's children are so happy, as not to be born with some byass in their natural temper, which it is the business of [119]education either to take off, or counterbalance. But to enter into particulars of this, would be beyond the design of this short treatise of education. I intend not a discourse of all the virtues and vices, how each virtue is to be attained, and every particular vice by its peculiar remedies cured: though I have mentioned some of the most ordinary faults, and the ways to be used in correcting them.
¶§ 140. Wisdom I take in the popular acceptation, for a man's managing his business ably and with foresight in this world. This is the product of a good natural temper, application of mind, and experience together, and so above the reach of children. The greatest thing that in them can be done towards it, is to hinder them, as much as may be, from being cunning; which, being the ape of wisdom, is the most distant from it that can be: and as an ape for the likeness it has to a man, wanting what really should make him so, is by so much the uglier; cunning is only die want of understanding, which because it cannot compass its ends by direct ways, would do it by a trick and circumvention; and the mischief of it is, a cunning trick helps but once, but hinders ever after. No cover was ever made so big or so fine as to hide it self: no body was ever so cunning as to Conceal their being so: and when they are once discovered, every body is shy, every body distrustful of crafty men; and all the world for-Syardly join to oppose and defeat them; whilst the open, fair, wise man has every body to make way for him, and goes directly to his business. To accustom a child to have true notions of things, and not to be satisfied till he has them; to raise his mind to great and worthy thoughts, and to keep him at a distance from falsehood and cunning, which has always a broad mixture of falsehood in it; is the fittest preparation of a child for wisdom. The rest, which is to be learn'd from time, experience, and observation, and an acquaintance with men, their tempers and designs, is not to be expected in the ignorance and inadvertency of childhood, or the inconsiderate heat and unweariness of youth: all that can be done towards it, during this unripe age, is, as I have said, to accustom them to truth and sincerity; to a submission to reason; and as much as may be, to reflection on their own actions.
¶§ 141. The next good quality belonging to a gentleman, is good breeding. There are two sorts of ill-breeding: the one a [120]sheepish bashfulness, and the other a mis-becoming negligence and disrespect in our carriage; both which are avoided by duly observing this one rule, not to think meanly of ourselves, and not to think meanly of others.
¶§ 142. The first part of this rule must not be understood in opposition to humility, but to assurance. We ought not to think so well of our selves, as to stand upon our own value; and assume to our selves a preference before others, because of any advantage we may imagine we have over them; but modestly to take what is offered, when it is our due. But yet we ought to think so well of our selves, as to perform those actions which are incumbent on, and expected of us, without discomposure or disorder, in whose presence soever we are; keeping that respect and distance which is due to every one's rank and quality. There is often in people, especially children, a clownish shamefacedness before strangers or those above them: they are confounded in their thoughts, words, and looks; and so lose themselves in that confusion as not to be able to do any thing, or at least not to do it with that freedom and gracefulness which pleases, and makes them be acceptable. The only cure for this, as for any other miscarriage, is by use to introduce the contrary habit. But since we cannot accustom ourselves to converse with strangers and persons of quality without being in their company, nothing can cure this part of ill-breeding but change and variety of company, and that of persons above us.
¶§ 143. As the before-mentioned consists in too great a concern how to behave ourselves towards others; so the other part of ill-breeding lies in the appearance of too little care of pleasing or shewing respect to those we have to do with. To avoid this these two things are requisite: first, a disposition of the mind not to offend others; and secondly, the most acceptable and agreeable way of expressing that disposition. From the one men are called civil; from the other well-fashion d. The latter of these is that decency and gracefulness of looks, voice, words, motions, gestures, and of all the whole outward demeanour, which takes in company, and makes those with whom we may converse, easy and well pleased. This is, as it were, the language whereby that internal civility of the mind is expressed; which, as other languages are, being very much [121]governed by the fashion and custom of every country, must, in the rules and practice of it, be learn'd chiefly from observation, and the carriage of those who are allow'd to be exactly well-bred. The other part, which lies deeper than the outside, is that general good-will and regard for all people, which makes any one have a care not to shew in his carriage any contempt, disrespect, or neglect of them; but to express, according to the fashion and way of that country, a respect and value for them according to their rank and condition. It is a disposition of the mind that shews it self in the carriage, whereby a man avoids making any one uneasy in conversation.
¶I shall take notice of four qualities, that are most directly opposite to this first and most taking of all the social virtues. And from some one of these four it is, that incivility commonly has its rise. I shall set them down, that children may be preserv'd or recover'd from their ill influence.
¶1. The first is, a natural roughness, which makes a man unccmplaisant to others, so that he has no deference for their inclinations, tempers, or conditions. 'Tis the sure badge of a clown, not to mind what pleases or displeases those he is with; and yet one may often find a man in fashionable clothes give an unbounded swing to his own humour, and suffer it to justle or over-run any one that stands in its way, with a perfect indifferency how they take it. This is a brutality that every one sees and abhors, and nobody can be easy with: and therefore this finds no place in any one who would be thought to have the least tincture of good-breeding. For the very end and business of good-breeding is to supple the natural stiffness, and so soften men's tempers, that they may bend to a compliance, and accommodate themselves to those they have to do with.
¶2. Contempt, or want of due respect, discovered either in looks, words, or gesture: this, from whomsoever it comes, brings always uneasiness with it. For nobody can contentedly bear being slighted.
¶3. Censoriousness, and finding fault with others, has a direct opposition to civility. Men, whatever they are or are not guilty of, would not have their faults display'd and set in open view and broad day-light, before their own or other people's eyes. Blemishes affixed to any one always carry shame with them: and the discovery, or even bare imputation of any defect is not borne without some [122]uneasiness. Raillery is the most refined way of exposing the faults of others: but, because it is usually done with wit and good language, and gives entertainment to the company, people are led into a mistake, that where it keeps within fair bounds there is no incivility in it. And so the pleasantry of this sort of conversation often introduces it amongst people of the better rank; and such talkers are favourably heard and generally applauded by the laughter of the bystanders on their side. But they ought to consider, that the entertainment of the rest of the company is at the cost of that one who is set out in their burlesque colours, who therefore is not without uneasiness, unless the subject for which he is rallied be really in itself matter of commendation. For then the pleasant images and representations which make the raillery carrying praise as well as sport with them, the rallied person also finds his account, and takes part in the diversion. But because the right management of so nice and ticklish a business, wherein a little slip may spoil all, is not every body's talent, I think those who would secure themselves from provoking others, especially all young people, should carefully abstain from raillery, which by a small mistake or any wrong turn, may leave upon the mind of those who are made uneasy by it, the lasting memory of having been piquantly, tho' wittily, taunted for some thing censurable in them.
¶Besides raillery, contradiction is a sort of censoriousness wherein ill-breeding often shews it self. Complaisance does not require that we should always admit all the reasonings or relations that the company is entertain'd with, no, nor silently to let pass all that is vented in our hearing. The opposing the opinions, and rectifying the mistakes of others, is what truth and charity sometimes require of us, and civility does not oppose, if it be done with due caution and care of circumstances. But there are some people, that one may observe, possessed as it were with the spirit of contradiction, that steadily, and without regard to right or wrong, oppose some one, or, perhaps, every one of the company, whatever they say. This is so visible and outrageous a way of censuring, that nobody can avoid thinking himself injur'd by it. All opposition to what another man has said, is so apt to be suspected of censoriousness, and is so seldom received without some sort of humiliation, that it ought to 'be made in the gentlest manner, and softest words can be found, and such as [123]with the whole deportment may express no forwardness to contradict. All marks of respect and good will ought to accompany it, that whilst we gain the argument, we may not lose the esteem of those that hear us.
¶4. Captiousness is another fault opposite to civility; not only because it often produces misbecoming and provoking expressions and carriage; but because it is a tacit accusation and reproach of some incivility taken notice of in those whom we are angry with. Such a suspicion or intimation cannot be borne by any one without uneasiness. Besides, one angry body discomposes the whole company, and the harmony ceases upon any such jarring.
¶The happiness that all men so steadily pursue consisting in pleasure, it is easy to see why the civil are more acceptable than the useful. The ability, sincerity, and good intention of a man of weight and worth, or a real friend, seldom atones for the uneasiness that is produced by his grave and solid representations. Power and riches, nay virtue itself, are valued only as conducing to our happiness. And therefore he recommends himself ill to another as aiming at his happiness, who, in the services he does him, makes him uneasy in the manner of doing them. He that knows how to make those he converses with easy, without debasing himself to low and servile flattery, has found the true art of living in the world, and being both welcome and valued every where. Civility therefore is what in the first place should with great care be made habitual to children and young people.
¶§ 144. There is another fault in good manners, and that is excess of ceremony, and an obstinate persisting to force upon another what is not his due, and what he cannot take without folly or shame. This seems rather a design to expose than oblige: or at least looks like a contest for mastery, and at best is but troublesome, and so can be no part of good-breeding, which has no other use or end but to make people easy and satisfied in their conversation with us. This is a fault few young people are apt to fall into; but yet if they are ever guilty of it, or are suspected to incline that way, they should be told of it, and warned of this mistaken civility. The thing they should endeavour and aim at in conversation, should be to shew respect, esteem, and good-will, by paying to every one that common [124]ceremony and regard which is in civility due to them. To do this without a suspicion of flattery, dissimulation, or meanness, is a great skill, which good sense, reason, and good company can only teach; but is of so much use in civil life that it is well worth the studying.
¶§ 145. Though the managing ourselves well in this part of our behaviour has the name of good-breeding, as if peculiarly the effect of education; yet, as I have said, young children should not be much perplexed about it; I mean, about putting off their hats, and making legs modishly. Teach them humility, and to be good-natur'd, if you can, and this sort of manners will not be wanting; civility being in truth nothing but a care not to shew any slighting or contempt of any one in conversadon. What are the most allow'd and esteem'd ways of expressing this, we have above observ'd. It is as peculiar and different, in several countries of the world, as their languages; and therefore, if it be rightly considered, rules and discourses made to children about it, are as useless and impertinent, as it would be now and then to give a rule or two of the Spanish tongue to one that converses only with Englishmen. Be as busy as you please with discourses of civility to your son, such as is his company, such will be his manners. A plough-man of your neighbourhood that has never been out of his parish, read what lectures you please to him, will be as soon in his language as his carriage a courtier; that is, in neither will be more polite than those he uses to converse with: and therefore, of this no other care can be taken till he be of an age to have a tutor put to him, who must not fail to be a well-bred man. And, in good earnest, if I were to speak my mind freely, so children do nothing out of obstinacy, pride, and ill-nature, 'tis no great matter how they put off their hats or make legs. If you can teach them to love and respect other people, they will, as their age requires it, find ways to express it acceptably to every one, according to the fashions they have been used to: and as to their motions and carriage of their bodies, a dancing-master, as has been said, when it is fit, will teach them what is most becoming. In the mean time, when they are young, people expect not that children should be over-mindful of these ceremonies; carelessness is allow'd to that age, and becomes them as well as compliments do grown people: or, at least, if some very nice people will think it a fault, I am sure it is a fault that [125]should be over-look'd, and left to time, a tutor and conversation to cure. And therefore I think it not worth your while to have your son (as I often see children are) molested or chid about it: but where there is pride or ill-nature appearing in his carriage, there he must be persuaded or shamed out of it.
¶Though children, when little, should not be much perplexed with rules and ceremonious parts of breeding, yet there is a sort of unmannerliness very apt to grow up with young people, if not early restrained, and that is, a forwardness to interrupt others that are speaking; and to stop them with some contradiction. Whether the custom of disputing, and the reputation of parts and learning usually given to it as if it were the only standard and evidence of knowledge, make young men so forward to watch occasions to correct others in their discourse, and not to slip any opportunity of shewing their talents: so it is, that I have found scholars most blamed in this point. There cannot be a greater rudeness, than to interrupt another in the current of his discourse; for if there be not impertinent folly in answering a man before we know what he will say, yet it is a plain declaration, that we are weary to hear him talk any longer, and have a disesteem of what he says; which we judging not fit to entertain the company, desire them to give audience to us, who have something to produce worth their attention. This shews a very great disrespect, and cannot but be offensive: and yet this is what almost all interruption constantly carries with it. To which, if there be added, as is usual, a correcting of any mistake, of a contradiction of what has been said, it is a mark of yet greater pride and self-conceitedness, when we thus intrude our selves for teachers, and take upon us either to set another right in his story, or shew the mistakes of his judgment.
¶I do not say this, that I think there should be no difference of opinions in conversation, nor opposition in men's discourses: this would be to take away the greatest advantage of society, and the improvements are to be made by ingenious company; where the light is to be got from the opposite arguings of men of parts, shewing the different sides of things and their various aspects and probabilities, would be quite lost, if every one were obliged to assent to, and say after the first speaker. 'Tis not the owning one's dissent from another, that I speak against, but the manner of doing it. [126]Young men should be taught not to be forward to interpose their opinions, unless asked, or when others have done, and are silent; and then only by way of enquiry, not instruction. The positive asserting, and the magisterial air should be avoided; and when a general pause of the whole company affords an opportunity, they may modestly put in their question as learners.
¶This becoming decency will not cloud their parts, nor weaken the strength of their reason; but bespeak the more favourable attention, and give what they say the greater advantage. An ill argument, or ordinary observation, thus introduc'd, with some civil preface of deference and respect to the opinions of others, will procure them more credit and esteem than the sharpest wit, or profoundest science, with a rough, insolent, or noisy management, which always shocks the hearers, leaves an ill opinion of the man, though he get the better of it in the argument.
¶This therefore should be carefully watched in young people, stopp'd in the beginning, and the contrary habit introduced in all their conversadon. And the rather, because forwardness to talk, frequent interruptions in arguing, and loud wrangling, are too often observable amongst grown people, even of rank, amongst us. The Indians, whom we call barbarous, observe much more decency and civility in their discourses and conversation, giving one another a fair silent hearing till they have quite done; and then answering them calmly, and without noise or passion. And if it be not so in this civiliz'd part of the world, w - must impute it to a neglect in education, which has not yet reform'd this antient piece of barbarity amongst us. Was it not, think you, an entertaining spectacle, to see two ladies of quality accidentally seated on the opposite sides of a room, set round with company, fall into a dispute, and grow so eager in it, that in the heat of the controversy, edging by degrees their chairs forwards, they were in a little dme got up close to one another in the middle of the room; where they for a good while managed the dispute as fiercely as two game-cocks in the pit, without minding or taking any notice of the circle, which could not all the while forbear smiling? This I was told by a person of quality, who was present at the combat, and did not omit to reflect upon the indecencies that warmth in dispute often runs people into; which, since custom makes too [127]frequent, education should take the more care of. There is no body but condemns this in others, though they overlook it in themselves; and many who are sensible of it in themselves, and resolve against it, cannot yet get rid of an ill custom, which neglect in their education has suffer'd to settle into an habit.
¶§ 146. What has been above said concerning company, would perhaps, if it were well reflected on, give us a larger prospect, and let us see how much farther its influence reaches. 'Tis not the modes of civility alone, that are imprinted by conversation: the tincture of company sinks deeper than the out-side; and possibly, if a true estimate were made of the morality and religions of the world, we should find that the far greater part of mankind received even those opinions, and ceremonies they would die for, rather from the fashions of their countries, and the constant practice of those about them, than from any conviction of their reasons. I mention this only to let you see of what moment I think company is to your son in all the parts of his life, and therefore how much that one part is to be weighed and provided for; it being of greater force to work upon him, than all you can do besides.
¶§ 147. You will wonder, perhaps, that I put learning last, especially if I tell you I think it the least part. This may seem strange in the mouth of a bookish man; and this making usually the chief, if not only bustle and stir about children, this being almost that alone which is thought on, when people talk of education, makes it the greater paradox. When I consider, what ado is made about a little Latin and Gree\, how many years are spent in it, and what a noise and business it makes to no purpose, I can hardly forbear thinking that the parents of children still live in fear of the school-master's rod, which they look on as the only instrument of education; as a language or two to be its whole business. How else is it possible that a child should be chain'd to the oar seven, eight, or ten of the best years of his life, to get a language or two, which, I think, might be had at a great deal cheaper rate of pains and time, and be learn'd almost in playing?
¶Forgive me therefore if I say, I cannot with padence think, that a young gentleman should be put into the herd, and be driven with a whip and scourge, as if he were to run the gandet through [128]the several classes, ad capiendum ingenii cultum. What then? say you, would you not have him write and read ? Shall he be more ignorant than the clerk of our parish, who takes Hopkins and Sternhold for the best poets in the world, whom yet he makes worse than they are by his ill reading? Not so, not so fast, I beseech you. Reading and writing and learning I allow to be necessary, but yet not the chief business. I imagine you would think him a very foolish fellow, that should not value a virtuous or a wise man infinitely before a great scholar. Not but that I think learning a great help to both in well-dispos'd minds; but yet it must be confess'd also, that in others not so dispos'd, it helps them only to be the more foolish, or worse men. I say this, that when you consider the breeding of your son, and are looking out for a school-master or a tutor, you would not have (as is usual) Latin and logick only in your thoughts. Learning must be had, but in the second place, as subservient only to greater qualities. Seek out somebody that may know how discreetly to frame his manners: place him in hands where you may, as much as possible, secure his innocence, cherish and nurse up the good, and gently correct and weed out any bad inclinations, and settle in him good habits. This is the main point, and this being provided for, learning may be had into the bargain, and that, as I think, at a very easy rate, by methods that may be thought on.
¶§ 148. When he can talk, 'tis time he should begin to learn to read. But as to this, give me leave here to inculcate again, what is very apt to be forgotten, viz. That great care is to be taken, that it be never made as a business to him, nor he look on it as a task. We naturally, as I said, even from our cradles, love liberty, and have therefore an aversion to many things for no other reason but because they are enjoin'd us. I have always had a fancy that learning might be made a play and recreation to children: and that they might be brought to desire to be taught, if it were proposed to them as a thing of honour, credit, delight, and recreation, or as a reward for doing something else; and if they were never chid or corrected for the neglect of it. That which confirms me in this opinion is, that amongst the Portuguese, 'tis so much a fashion and emulation amongst their children, to learn to read and write, that they cannot hinder them from it: they will learn it one from another, and are as intent on it, as if it were forbidden them. I remember that being at a friend's house, [129]whose younger son, a child in coats, was not easily brought to his book (being taught to read at home by his mother) I advised to try another way, than requiring it of him as his duty; we therefore, in a discourse on purpose amongst our selves, in his hearing, but without taking any notice of him, declared, that it was the privilege and advantage of heirs and elder brothers, to be scholars; that this made them fine gentlemen, and beloved by every body: and that for younger brothers, 'twas a favour to admit them to breeding; to be taught to read and write, was more than came to their share; they might be ignorant bumpkins and clowns, if they pleased. This so wrought upon the child, that afterwards he desired to be taught; would come himself to his mother to learn, and would not let his maid be quiet till she heard him his lesson. I doubt not but some way like this might be taken with other children; and when their tempers are found, some thoughts be instill'd into them, that might set them upon desiring of learning, themselves, and make them seek it as another sort of play or recreation. But then, as I said before, it must never be imposed as a task, nor made a trouble to them. There may be dice and play-things, with the letters on them to teach children the alphabet by playing; and twenty other ways may be found, suitable to their particular tempers, to make this kind of learning a sport to them.
¶§ 149. Thus children may be cozen'd into a knowledge of the letters; be taught to read, without perceiving it to be any thing but a sport, and play themselves into that which others are whipp'd for. Children should not have any thing like work, or serious, laid on them; neither their minds, nor bodies will bear it. It injures their healths; and their being forced and tied down to their books in an age at enmity with all such restraint, has, I doubt not, been the reason, why a great many have hated books and learning all their lives after. 'Tis like a surfeit, that leaves an aversion behind not to be removed.
¶§ 150. I have therefore thought, that if play-things were fitted to this purpose, as they are usually to none, contrivances might be made to teach children to read, whilst they thought they were only playing. For example, what if an ivory-ball were made like that of the royal-oak lottery, with thirty two sides, or one rather of twenty four or twenty five sides; and upon several of those sides pasted on an A [130], upon several others B, on others C, and on others D P I would have you begin with but these four letters, or perhaps only two at first; and when he is perfect in them, then add another; and so on till each side having one letter, there be on it the whole alphabet. This I would have others play with before him, it being as good a sort of play to lay a stake who shall first throw an A or B, as who upon dice shall throw six or seven. This being a play amongst you, tempt him not to it, lest you make it business; for I would not have him understand 'tis any thing but a play of older people, and I doubt not but he will take to it of himself. And that he may have the more reason to think it is a play, that he is sometimes in favour admitted to, when the play is done the ball should be laid up safe out of his reach, that so it may not, by his having it in his keeping at any time, grow stale to him.
¶§ 151. To keep up his eagerness to it, let him think it a game belonging to those above him: and when, by this means, he knows the letters, by changing them into syllables, he may learn to read, without knowing how he did so, and never have any chiding or trouble about it, nor fall out with books because of the hard usage and vexadon they have caus'd him. Children, if you observe them, take abundance of pains to learn several games, which, if they should be enjoined them, they would abhor as a task and business. I know a person of great quality (more yet to be honoured for his learning and virtue than for his rank and high place) who by pasting on the six vowels (for in our language Y is one) on the six sides of a die, and the remaining eighteen consonants on the sides of three other dice, has made this a play for his children, that he shall win who, at one cast, throws most words on these four dice; whereby his eldest son, yet in coats, has play'd himself into spelling, with great eagerness, and without once having been chid for it or forced to it.
¶§ 152. I have seen little girls exercise whole hours together and take abundance of pains to be expert at dibstones as they call it. Whilst I have been looking on, I have thought it wanted only some good contrivance to make them employ all that industry about something that might be more useful to them; and methinks 'tis only the fault and negligence of elder people that it is not so. Children are much less apt to be idle than men; and men are to be blamed if some part of that busy humour be not turned to useful things; which might be made usually as delightful to them as those they are employed [131]in, if men would be but half so forward to lead the way, as these little apes would be to follow. I imagine some wise Portuguese heretofore began this fashion amongst the children of his country, where I have been told, as I said, it is impossible to hinder the children from learning to read and write: and in some parts of France they teach one another to sing and dance from the cradle.
¶§ 153. The letters pasted upon the sides of the dice, or polygon, were best to be of the size of those of the folio Bible, to begin with, and none of them capital letters; when once he can read what is printed in such letters, he will not long be ignorant of the great ones: and in the beginning he should not be perplexed with variety. With this die also, you might have a play just like the royal oak, which would be another variety, and play for cherries or apples, &c.
¶§ 154. Besides these, twenty other plays might be invented depending on letters, which those who like this way, may easily contrive and get made to this use if they will. But the four dice above-mention'd I think so easy and useful, that it will be hard to find any better, and there will be scarce need of any other.
¶§ 155. Thus much for learning to read, which let him never be driven to, nor chid for; cheat him into it if you can, but make it not a business for him. 'Tis better it be a year later before he can read, than that he should this way get an aversion to learning. If you have any contest with him, let it be in matters of moment, of truth, and good nature; but lay no task on him about A B C . Use your skill to make his will supple and pliant to reason: teach him to love credit and commendation; to abhor being thought ill or meanly of, especially by you and his mother, and then the rest will come all easily. But I think if you will do that, you must not shackle and tie him up with rules about indifferent matters, nor rebuke him for every little fault, or perhaps some that to others would seem great ones; but of this I have said enough already.
¶§ 156. When by these gentle ways he begins to read, some easy pleasant book, suited to his capacity, should be put into his hands, wherein the entertainment that he finds might draw him on, and reward his pains in reading, and yet not such as should fill his head with perfectly useless trumpery, or lay the principles of vice and folly. To this purpose, I think /Esop's Fables the best, whick being stories apt to delight and entertain a child, may yet afford useful [132]reflections to a grown man; and if his memory retain them all his life after, he will not repent to find them there, amongst his manly thoughts and serious business. If his JEsop has pictures in it, it will entertain him much the better, and encourage him to read, when it carries the increase of knowledge with it: for such visible objects children hear talked of in vain and without any satisfaction whilst they have no ideas of them; those ideas being not to be had from sounds, but from the things themselves or their pictures. And therefore I think as soon as he begins to spell, as many pictures of animals should be got him as can be found, with the printed names to them, which at the same time will invite him to read, and afford him matter of enquiry and knowledge. Reynard the Fox is another book I think may be made use of to the same purpose. And if those about him will talk to him often about the stories he has read, and hear him tell them, it will, besides other advantages, add encouragement and delight to his reading, when he finds there is some use and pleasure in it. These baits seem wholly neglected in the ordinary method; and 'tis usually long before learners find any use or pleasure in reading, which may tempt them to it, and so take books only for fashionable amusements, or impertinent troubles, good for nothing.
¶§ 157. The Lord's Prayer, the Creeds, and Ten Commandments, 'tis necessary he should learn perfectly by heart; but, I think, not by reading them himself in his primer, but by somebody's repeating them to him, even before he can read. But learning by heart, and learning to read, should not I think be mix'd, and so one made to clog the other. But his learning to read should be made as little trouble or business to him as might be.
¶What other books there are in English of the kind of those above-mentioned, fit to engage the liking of children, and tempt them to read, I do not know: but am apt to think, that children being generally delivered over to the method of schools, where the fear of the rod is to inforce, and not any pleasure of the employment to invite them to learn, this sort of useful books, amongst the number of silly ones that are of all sorts, have yet had the fate to be neglected; and nothing that I know has been considered of this kind out of the ordinary road of the horn-book, primer, psalter, Testament, and Bible.
p. 133¶§ 158. As for the Bible, which children are usually employ'd in to exercise and improve their talent in reading, I think the promiscuous reading of it through by chapters as they lie in order, is so far from being of any advantage to children, either for the perfecting their reading, or principling their religion, that perhaps a worse could not be found. For what pleasure or encouragement can it be to a child to exercise himself in reading those parts of a book where he understands nothing? And how little are the law of Moses, the song of Solomon, the prophecies in the Old, and the Epistles and Apocalypse in the New Testament, suited to a child's capacity ? And though the history of the Evangelists and the Acts have something easier, yet, taken altogether, it is very disproportional to the understanding of childhood. I grant that the principles of religion are to be drawn from thence, and in the words of the scripture; yet none should be propos'd to a child, but such as are suited to a child's capacity and notions. But 'tis far from this to read through the whole Bible, and that for reading's sake. And what an odd jumble of thoughts must a child have in his head, if he have any at all, such as he should have concerning religion, who in his tender age reads all the parts of the Bible indifferently as the word of God without any other distinction! I am apt to think, that this in some men has been the very reason why they never had clear and distinct thoughts of it all their lifetime.
¶§ 159. And now I am by chance fallen on this subject, give me leave to say, that there are some parts of the Scripture which may be proper to be put into the hands of a child to engage him to read; such as are the story of Joseph and his brethren, of David and Goliath, of David and Jonathan, &c. and others that he should be made to read for his instruction, as that, What you would have others do unto you, do you the same unto them; and such other easy and plain moral rules, which being fitly chosen, might often be made use of, both for reading and instruction together; and so often read till they are throughly fixed in the memory; and then afterwards, as he grows ripe for them, may in their turns on fit occasions be inculcated as the standing and sacred rules of his life and actions. But the reading of the whole Scripture indifferently, is what I think very inconvenient for children, till after having been made acquainted with the plainest fundamental parts of it, they have got some kind of [134]general view of what they ought principally to believe and practise; which yet, I think, they ought to receive in the very words of the scripture, and not in such as men prepossess'd by systems and analogies are apt in this case to make use of and force upon them. D r . Worthington, to avoid this, has made a catechism, which has all its answers in the precise words of the Scripture; a thing of good example, and such a sound form of words as no Christian can except against as not fit for his child to learn. Of this, as soon as he can say the Lord's Prayer, Creed, the Ten Commandments, by heart, it may be fit for him to learn a question every day, or every week, as his understanding is able to receive and his memory to retain them. And when he has this catechism perfectly by heart, so as readily and roundly to answer to any question in the whole book, it may be convenient to lodge in his mind the remaining moral rules scatter'd up and down in the Bible, as the best exercise of his memory, and that which may be always a rule to him, ready at hand, in the whole conduct of his life.
¶§ 160. When he can read English well, it will be seasonable to enter him in writing: and here the first thing should be taught him is to hold his pen right; and this he should be perfect in before he should be suffered to put it to paper: For not only children but any body else that would do any thing well, should never be put upon too much of it at once, or be set to perfect themselves in two parts of an action at the same time, if they can possibly be separated. I think the Italian way of holding the pen between the thumb and the forefinger alone, may be best; but in this you may consult some good writing-master, or any other person who writes well and quick. When he has learn'd to hold his pen right, in the next place he should learn how to lay his paper, and place his arm and body to it. These practices being got over, the way to teach him to write without much trouble, is to get a plate graved with the characters of such a hand as you like best: but you must remember to have them a pretty deal bigger than he should ordinarily write; for every one naturally comes by degrees to write a less hand than he at first was taught, but never a bigger. Such a plate being graved, let several sheets of good writing-paper be printed off with red ink, which he has nothing to do but go over with a good pen fill'd with black ink, which will quickly bring his hand to the formation of those characters, being at [135]first shewed where to begin, and how to form every letter. And when he can do that well, he must then exercise on fair paper; and so may easily be brought to write the hand you desire.
¶§ 161. When he can write well and quick, I think it may be convenient not only to continue the exercise of his hand in writing, but also to improve the use of it farther in drawing; a thing very useful to a gentleman in several occasions; but especially if he travel, as that which helps a man often to express, in a few lines well put together, what a whole sheet of paper in writing would not be able to represent and make intelligible. How many buildings may a man see, how many machines and habits meet with, the ideas whereof would be easily retain'd and communicated by a little skill in drawing; which being committed to words, are in danger to be lost, or at best but ill retained in the most exact descriptions? I do not mean that I would have your son a perfect painter; to be that to any tolerable degree, will require more time than a young gentleman can spare from his other improvements of greater moment. But so much insight into perspective and skill in drawing, as will enable him to represent tolerably on paper any thing he sees, except faces, may, I think, be got in a little time, especially if he have a genius to it; but where that is wanting, unless it be in the things absolutely necessary, it is better to let him pass them by quietly, than to vex him about them to no purpose: and therefore in this, as in all other things not absolutely necessary, the rule holds, nil invito Minerva.
¶^ 1. Short-hand, an art, as I have been told, known only in England, may perhaps be thought worth the learning, both for dispatch in what men write for their own memory, and concealment of what they would not have he open to every eye. For he that has once learn'd any sort of character, may easily vary it to his own private use or fancy, and with more contraction suit it to the business he would employ it in. Mr. Rich's, the best contriv'd of any I have seen, may, as I think, by one who knows and considers grammar well, be made much easier and shorter. But for the learning this compendious way of writing, there will be no need hastily to look out a master; it will be early enough when any convenient opportunity offers itself at any time, after his hand is well settled in fair and quick writing. For boys have but little use of short hand, and should by no [136]means practise it till they write perfectly well, and have throughly fixed the habit of doing so.
¶§ 162. As soon as he can speak English, 'tis time for him to learn some other language. This no body doubts of, when French is propos'd. And the reason is, because people are accustomed to the right way of teaching that language, which is by talking it into children in constant conversation, and not by grammatical rules. The Latin tongue would easily be taught the same way, if his tutor, being constantly with him, would talk nothing else to him, and make him answer still in the same language. But because French is a living language, and to be used more in speaking, that should be first learned, that the yet pliant organs of speech might be accustomed to a due formation of those sounds, and he get the habit of pronouncing French well, which is the harder to be done the longer it is delay'd.
¶§ 163. When he can speak and read French well, which in this method is usually in a year or two, he should proceed to Latin, which 'tis a wonder parents, when they have had the experiment in French, should not think ought to be learned the same way, by talking and reading. Only care is to be taken whilst he is learning these foreign languages, by speaking and reading nothing else with his tutor, that he do not forget to read English, which may be preserved by his mother or some body else hearing him read some chosen parts of the scripture or other English book every day.
¶§ 164. Latin I look upon as absolutely necessary to a gentleman; and indeed custom, which prevails over every thing, has made it so much a part of education, that even those children are whipp'd to it, and made spend many hours of their precious time uneasily in Latin, who after they are once gone from school, are never to have more to do with it as long as they live. Can there be any thing more ridiculous, than that a father should waste his own money and his son's time in setting him to learn the Roman language, when at the same time he designs him for a trade, wherein he having no use of Latin, fails not to forget that little which he brought from school, and which 'tis ten to one he abhors for the ill usage it procured him? Could it be believed, unless we had every where amongst us examples of it, that a child should be forced to learn the rudiments of a [137]language which he is never to use in the course of life that he is designed to, and neglect all the while the writing a good hand and casting accounts, which are of great advantage in all conditions of life, and to most trades indispensably necessary? But though these qualifications, requisite to trade and commerce and the business of the world, are seldom or never to be had at grammar-schools, yet thither not only gentlemen send their younger sons, intended for trades, but even tradesmen and farmers fail not to send their children, though they have neither intention nor ability to make them scholars. If you ask them why they do this, they think it as strange a question as if you should ask them, why they go to church. Custom serves for reason, and has, to those who take it for reason, so consecrated this method, that it is almost religiously observed by them, and they stick to it, as if their children had scarce an orthodox education unless they learned Lilly's grammar.
¶§ 165. But how necessary soever Latin be to some, and is thought to be to others to whom it is of no manner of use and service; yet the ordinary way of learning it in a grammar-school is that which having had thoughts about I cannot be forward to encourage. The reasons against it are so evident and cogent, that they have prevailed with some intelligent persons to quit the ordinary road, not without success, though the method made use of was not exactly what I imagine the easiest, and in short is this. To trouble the child with no grammar at all, but to have Latin, as English has been, without the perplexity of rules, talked into him; for if you will consider it, Latin is no more unknown to a child, when he comes into the world, than English: and yet he learns English without master, rule, or grammar; and so might he Latin too, as Tully did, if he had some body always to talk to him in this language. And when we so often see a French woman teach an English girl to speak and read French perfectly in a year or two, without any rule of grammar, or any thing else but prattling to her, I cannot but wonder how gentlemen have overseen this way for their sons, and thought them more dull or incapable than their daughters.
¶§ 166. If therefore a man could be got, who himself speaking good Latin, would always be about your son, talk constantly to him, and suffer him to speak or read nothing else, this would be the [138]true and genuine way, and that which I would propose, not only as the easiest and best, wherein a child might, without pains or chiding, get a language, which others are wont to be whipt for at school six or seven years together: but also as that, wherein at the same time he might have his mind and manners formed, and he be instructed to boot in several sciences, such as are a good part of geography, astronomy, chronology, anatomy, besides some parts of history, and all other parts of knowledge of things that fall under the senses and require little more than memory. For there, if we would take the true way, our knowledge should begin, and in those things be laid the foundation; and not in the abstract notions of logic\ and metaphysic\s, which are fitter to amuse than inform the understanding in its first setting out towards knowledge. When young men have had their heads employ'd a while in those abstract speculations without finding the success and improvement, or that use of them, which they expected, they are apt to have mean thoughts either of learning or themselves; they are tempted to quit their studies, and throw away their books as containing nothing but hard words and empty sounds; or else, to conclude, that if there be any real knowledge in them, they themselves have not understandings capable of it. That this is so, perhaps I could assure you upon my own experience. Amongst other things to be learned by a young gentleman in this method, whilst others of his age are wholly taken up with Latin and languages, I may also set down geometry for one; having known a young gentleman, bred something after this way, able to demonstrate several propositions in Euclid before he was thirteen.
¶§ 167. But if such a man cannot be got, who speaks good Latin, and being able to instruct your son in all these parts of knowledge, will undertake it by this method; the next best is to have him taught as near this way as may be, which is by taking some easy and pleasant book, such as JEsop's Fables, and writing the English translation (made as literal as it can be) in one line, and the Latin words which answer each of them, just over it in another. These let him read every day over and over again, till he perfectly understands the Latin; and then go on to another fable, till he be also perfect in that, not omitting what he is already perfect in, but sometimes reviewing [139]that, to keep it in his memory. And when he comes to write, let these be set him for copies, which with the exercise of his hand will also advance him to Latin. This being a more imperfect way than by talking Latin unto him; the formation of the verbs first, and afterwards the declensions of the nouns and pronouns perfectly learned by heart, may facilitate his acquaintance with the genius and manner of the Latin tongue, which varies the signification of verbs and nouns, not as the modern languages do by particles prefix'd, but by changing the last syllables. More than this of grammar, I think he need not have, till he can read himself Sanctii Minerva, with Scioppius and Perizonius's notes.
¶In teaching of children, this too, I think, is to be observed, that in most cases where they stick, they are not to be farther puzzled by putting them upon finding it out themselves; as by asking such questions as these, (viz.) which is the nominative case, in the sentence they are to construe; or demanding what aufero signifies, to lead them to the knowledge what abstlere signifies, & c , when they cannot readily tell. This wastes time only in disturbing them; for whilst they are learning, and apply themselves with attention, they are to be kept in good humour, and every thing made easy to them, and as pleasant as possible. Therefore, wherever they are at a stand, and are willing to go forwards, help them presently over the difficulty, without any rebuke or chiding, remembering, that where harsher ways are taken, they are the effect only of pride and peevishness in the teacher, who expects children should instantly be masters of as much as he knows; whereas he should rather consider, that his business is to settle in them habits, not angrily to inculcate rules, which serve for little in the conduct of our lives; at least are of no use to children, who forget them as soon as given. In sciences where their reason is to be exercised, I will not deny but this method may sometimes be varied, and difficulties proposed on purpose to excite industry, and accustom the mind to employ its own strength and sagacity in reasoning. But yet, I guess, this is not to be done to children, whilst very young, nor at their entrance upon any sort of knowledge: then every thing of itself is difficult, and the great use and skill of a teacher is to make all as easy as he can: but particularly in learning of languages there is least occasion for posing o[140]f children. For languages being to be learned by rote, custom and memory, are then spoken in greatest perfection, when all rules of grammar are utterly forgotten. I grant the grammar of a language is sometimes very carefully to be studied, but it is not to be studied but by a grown man, when he applies himself to the understanding of any language critically, which is seldom the business of any but professed scholars. This I think will be agreed to, that if a gentleman be to study any language, it ought to be that of his own country, that he may understand the language which he has constant use of, with the utmost accuracy.
¶There is yet a further reason, why masters and teachers should raise no difficulties to their scholars; but on the contrary should smooth their way, and readily help them forwards, where they find them stop. Children's minds are narrow and weak, and usually susceptible but of one thought at once. Whatever is in a child's head, fills it for the time, especially if set on with any passion. It should therefore be the skill and art of the teacher to clear their heads of all other thoughts whilst they are learning of any thing, the better to make room for what he would instill into them, that it may be received with attendon and application, without which it leaves no impression. The natural temper of children disposes their minds to wander. Novelty alone takes them; whatever that presents, they are presently eager to have a taste of, and are as soon satiated with it. They quickly grow weary of the same thing, and so have almost their whole delight in change and variety. It is a contradiction to the natural state of childhood for them to fix their fleeting thoughts. Whether this be owing to the temper of their brains, or the quickness or instability of their animal spirits, over which the mind has not yet got a full command; this is visible, that it is a pain to children to keep their thoughts steady to any thing. A lasting continued attention is one of the hardest tasks can be imposed on them; and therefore, he that requires their application, should endeavour to make what he proposes as grateful and agreeable as possible; at least he ought to take care not to join any displeasing or frightful idea with it. If they come not to their books with some kind of liking and relish, 'tis no wonder their thoughts should be perpetually [141]shifting from what disgusts them; and seek better entertainment in more pleasing objects, after which they will unavoidably be gadding.
¶'Tis, I know, the usual method of tutors, to endeavour to procure attention in their scholars, and to fix their minds to the business in hand, by rebukes and corrections, if they find them ever so little wandering. But such treatment is sure to produce the quite contrary effect. Passionate words or blows from the tutor fill the child's mind with terror and affrightment, which immediately takes it wholly up, and leaves no room for other impressions. I believe there is nobody that reads this, but may recollect what disorder hasty or imperious words from his parents or teachers have caused in his thoughts; how for the time it has turned his brains, so that he scarce knew what was said by or to him. He presently lost the sight of what he was upon, his mind was filled with disorder and confusion, and in that state was no longer capable of attention to any thing else.
¶'Tis true, parents and governors ought to settle and establish their authority by an awe over the minds of those under their tuition; and to rule them by that: but when they have got an ascendant over them, they should use it with great moderation, and not make themselves such scare-crows that their scholars should always tremble in their sight. Such an austerity may make their government easy to themselves, but of very little use to their pupils. 'Tis impossible children should learn any thing whilst their thoughts are possessed and disturbed with any passion, especially fear, which makes the strongest impression on their yet tender and weak spirits. Keep the mind in an easy calm temper, when you would have it receive your instructions or any increase of knowledge. 'Tis as impossible to draw fair and regular characters on a trembling mind as on a shaking paper.
¶The great skill of a teacher is to get and keep the attention of his scholar; whilst he has that, he is sure to advance as fast as the learner's abilities will carry him; and without that, all his bustle and pother will be to little or no purpose. To attain this, he should make the child comprehend (as much as may be) the usefulness of what he teaches him, and let him see, by what he has learnt, that he can do something which he could not do before; something, which [142]gives him some power and real advantage above others who are ignorant of it. To this he should add sweetness in all his instructions, and by a certain tenderness in his whole carriage, make the child sensible that he loves him and designs nothing but his good, the only way to beget love in the child, which will make him hearken to his lessons, and relish what he teaches him.
¶Nothing but obstinacy should meet with any imperiousness or rough usage. All other faults should be corrected with a gentle hand; and kind engaging words will work better and more effectually upon a willing mind, and even prevent a good deal of that perverseness which rough and imperious usage often produces in well disposed and generous minds. 'Tis true, obstinacy and wilful neglects must be mastered, even though it cost blows to do it: but I am apt to think perverseness in the pupils is often the effect of frowardness in the tutor; and that most children would seldom have deserved blows, if needless and misapplied roughness had not taught them ill-nature, and given them an aversion for their teacher and all that comes from him.
¶Inadvertency, forgetfulness, unsteadiness, and wandering of thought, are the natural faults of childhood; and therefore, where they are not observed to be wilful, are to be mention'd sofd_y, and gain'd upon by time. If every slip of this kind produces anger and rating, the occasions of rebuke and corrections will return so often, that the tutor will be a constant terror and uneasiness to his pupils. Which one thing is enough to hinder their profiting by his lessons, and to defeat all his methods of instruction.
¶Let the awe he has got upon their minds be so tempered with the constant marks of tenderness and good will, that affection may spur them to their duty, and make them find a pleasure in complying with his dictates. This will bring them with satisfaction to their tutor; make them hearken to him, as to one who is their friend, that cherishes them, and takes pains for their good: this will keep their thoughts easy and free whilst they are with him, the only temper wherein the mind is capable of receiving new informations, and of admitting into itself those impressions, which, if not taken and retain'd, all that they and their teachers do together is lost labour; there is much uneasiness and little learning.
p. 143¶§ 168. When by this way of interlining Latin and English one with another, he has got a moderate knowledge of the Latin tongue, he may then be advanced a little farther to the reading of some other easy La/z'n-book, such as Justin or Eutropius; and to make the reading and understanding of it the less tedious and difficult to him, let him help himself if he pleases with the English translation. Nor let the objection that he will then know it only by rote, fright any one. This, when well consider'd, is not of any moment against, but plainly for this way of learning a language. For languages are only to be learned by rote; and a man who does not speak English or Latin perfectly by rote, so that having thought of the thing he would speak of, his tongue of course, without thought of rule or grammar, falls into the proper expression and idiom of that language, does not speak it well, nor is master of it. And I would fain have any one name to me that tongue, that any one can learn, or speak as he should do, by the rules of grammar. Languages were made not by rules or art, but by accident, and the common use of the people. And he that will speak them well, has no other rule but that; nor any thing to trust to, but his memory, and the habit of speaking after the fashion learned from those, that are allowed to speak properly, which in other words is only to speak by rote.
¶It will possibly be asked here, is grammar then of no use? and have those who have taken so much pains in reducing several languages to rules and observations; who have writ so much about declensions and conjugations, about concords and syntaxis, lost their labour, and been learned to no purpose? I say not so; grammar has its place too. But this I think I may say, there is more stir a great deal made with it than there needs, and those are tormented about it, to whom it does not at all belong; I mean children, at the age wherein they are usually perplexed with it in grammar-schools.
¶There is nothing more evident, than that languages learnt by rote serve well enough for the common affairs of life and ordinary commerce. Nay, persons of quality of the softer sex, and such of them as have spent their time in well-bred company, shew us, that this plain natural way, without the least study or knowledge of grammar, can carry them to a great degree of elegancy and politeness in their language: and there are ladies who, without knowing what [144]tenses and participles, adverbs and prepositions are, speak as properly and as correcdy (they might take it for an ill compliment if I said as any country school-master) as most gentlemen who have been bred up in the ordinary methods of grammar-schools. Grammar therefore we see may be spared in some cases. The question then will be, to whom should it be taught, and when? To this I answer:
¶1. Men learn languages for the ordinary intercourse of society and communication of thoughts in common life, without any farther design in the use of them. And for this purpose, the original way of learning a language by conversation not only serves well enough, but is to be preferred as the most expedite, proper and natural. Therefore, to this use of language one may answer, that grammar is not necessary. This so many of my readers must be forced to allow, as understand what I here say, and who conversing with others, understand them without having ever been taught the grammar of the English tongue. Which I suppose is the case of incomparably the greatest part of English men, of whom I have never yet known any one who learned his mother-tongue by rules.
¶2. Others there are, the greatest part of whose business in this world is to be done with their tongues and with their pens; and to these it is convenient, if not necessary, that they should speak properly and correctly, whereby they may let their thoughts into other men's minds the more easily, and with the greater impression. Upon this account it is, that any sort of speaking, so as will make him be understood, is not thought enough for a gentleman. He ought to study grammar amongst the other helps of speaking well, but it must be the grammar of his own tongue, of the language he uses, that he may understand his own country speech nicely, and speak it properly, without shocking the ears of those it is addressed to, with solecisms and offensive irregularities. And to this purpose grammar is necessary; but it is the grammar only of their own proper tongues, and to those only who would take pains in cultivating their language, and in perfecting their stiles. Whether all gentlemen should not do this, I leave to be considered, since the want of propriety and grammatical exactness is thought very misbecoming one of that rank, and usually draws on one guilty of such faults the [145]censure of having had a lower breeding and worse company than suits with his quality. If this be so, (as I suppose it is) it will be matter of wonder why young gentlemen are forced to learn the grammars of foreign and dead languages, and are never once told of the grammar of their own tongues, they do not so much as know there is any such thing, much less is it made their business to be instructed in it. Nor is their own language ever proposed to them as worthy their care and cultivating, though they have daily use of it, and are not seldom, in the future course of their lives, judg'd of by their handsome or awkward way of expressing themselves in it. Whereas the languages whose grammars they have been so much employed in, are such as probably they shall scarce ever speak or write; or if, upon occasion, this should happen, they should be excused for the mistakes and faults they make in it. Would not a Chinese who took notice of this way of breeding, be apt to imagine that all our young gentlemen were designed to be teachers and professors of the dead languages of foreign countries, and not to be men of business in their own?
¶3. There is a third sort of men, who apply themselves to two or three foreign, dead, and (which amongst us are called the) learned languages, make them their study, and pique themselves upon their skill in them. No doubt, those who propose to themselves the learning of any language with this view, and would be critically exact in it, ought carefully to study the grammar of it. I would not be mistaken here, as if this were to undervalue Gree\ and Latin. I grant these are languages of great use and excellency, and a man can have no place among the learned in this part of the world, who is a stranger to them. But the knowledge a gentleman would ordinarily draw for his use out of the Roman and Gree\ writers, I think he may attain without studying the grammars of those tongues, and by bare reading, may come to understand them sufficiently for all his purposes. How much farther he shall at any time be concerned to look into the grammar and critical niceties of either of these tongues, he himself will be able to determine when he comes to propose to himself the study of any thing that shall require it. Which brings me to the other part of the enquiry, viz.
p. 146¶When Grammar should be taught?
¶To which, upon the premised grounds, the answer is obvious, viz.
¶That if grammar ought to be taught at any dme, it must be to one that can speak the language already; how else can he be taught the grammar of it? This at least is evident from the practice of the wise and learned nations amongst the antients. They made it a part of education to cultivate their own, not foreign tongues. The Greeks counted all other nations barbarous, and had a contempt for their languages. And tho' the Greek learning grew in credit amongst the Romans, towards the end of their commonwealth, yet it was the Roman tongue that was made the study of their youth: their own language they were to make use of, and therefore it was their own language they were instructed and exercised in.
¶But, more particularly to determine the proper season for grammar, I do not see how it can reasonably be made any one's study, but as an introduction to rhetorick; when it is thought time to put any one upon the care of polishing his tongue, and of speaking better than the illiterate, then is the time for him to be instructed in the rules of grammar, and not before. For grammar being to teach men not to speak, but to speak correctly and according to the exact rules of the tongue, which is one part of elegancy, there is little use of the one to him that has no need of the other; where rhetorick is not necessary, grammar may be spared. I know not why any one should waste his time, and beat his head about the Latin grammar, who does not intend to be a critick, or make speeches and write dispatches in it. When any one finds in himself a necessity or disposition to study any foreign language to the bottom, and to be nicely exact in the knowledge of it, it will be time enough to take a grammatical survey of it. If his use of it be only to understand some books writ in it, without a critical knowledge of the tongue itself, reading alone, as I have said, will attain this end, without charging the mind with the multiplied rules and intricacies of grammar.
¶§ 169. For the exercise of his writing, let him sometimes translate Latin into English: but the learning of Latin being nothing but the learning of words, a very unpleasant business both to young and old, join as much other real knowledge with it as you can, [147]beginning still with that which lies most obvious to the senses; such as is the knowledge of minerals, plants and animals, and particularly timber and fruit-trees, their parts, and ways of propagation, wherein a great deal may be taught a child which will not be useless to the man: but more especially geography, astronomy, and anatomy. But whatever you are teaching him, have a care still that you do not clog him with too much at once; or make anything his business but downright virtue, or reprove him for any thing but vice, or some apparent tendency to it.
¶§ 170. But if after all his fate be to go to school to get the Latin tongue, 'twill be in vain to talk to you concerning the method I think best to be observ'd in schools; you must submit to that you find there, not expect to have it changed for your son; but yet by all means obtain, if you can, that he be not employed in making Latin themes and declamations, and least of all, verses of any kind. You may insist on it, if it will do any good, that you have no design to make him either a Latin orator or poet, but barely would have him understand perfectly a Latin author; and that you observe, those who teach any of the modern languages, and that with success, never amuse their scholars to make speeches or verses either in French or Italian, their business being language barely, and not invention.
¶§ 171. But to tell you a little more fully why I would not have him exercised in making of themes and verses. 1. As to themes, they have, I confess, the pretence of something useful, which is to teach people to speak handsomely and well on any subject; which, if it could be attained this way, I own would be a great advantage, there being nothing more becoming a gentleman, nor more useful in all the occurrences of life, than to be able, on any occasion, to speak well and to the purpose. But this I say, that the making of themes, as is usual at schools, helps not one jot towards it: for do but consider what it is, in making a theme, that a young lad is employed about; it is to make a speech on some Latin saying; as Omnia vincit amor; or Non licet in Bello bis peccare, O'c. And here the poor lad, who wants knowledge of those things he is to speak of, which is to be had only from time and observation, must set his invention on the rack, to say something where he knows nothing; which is a sort of Egyptian tyranny, to bid them make bricks who have not yet any of the [148]materials. And therefore it is usual in such cases for the poor children to go to those of higher forms with this petition, Pray give me a little sense; which, whether it be more reasonable or more ridiculous, it is not easy to determine. Before a man can be in any capacity to speak on any subject, 'tis necessary he be acquainted with it; or else it is as foolish to set him to discourse of it, as to set a blind man to talk of colours, or a deaf man of musick. And would you not think him a little crack'd, who would require another to make an argument on a moot point, who understands nothing of our laws? And what, I pray, do school-boys understand concerning those matters which are used to be proposed to them in their themes as subjects to discourse on, to whet and exercise their fancies?
¶§ 172. In the next place, consider the language that their themes are made in: 'tis Latin, a language foreign in their country, and long since dead every where: a language which your son, 'tis a thousand to one, shall never have an occasion once to make a speech in as long as he lives after he comes to be a man; and a language wherein the manner of expressing one's self is so far different from ours, that to be perfect in that would very little improve the purity and facility of his English stile. Besides that, there is now so little room or use for set speeches in our own language in any part of our English business, that I can see no pretence for this sort of exercise in our schools, unless it can be supposed, that the making of set Latin speeches should be the way to teach men to speak well in English extempore. The way to that, I should think rather to be this: that there should be propos'd to young gentlemen rational and useful questions, suited to their age and capacities, and on subjects not wholly unknown to them nor out of their way: such as these, when they are ripe for exercises of this nature, they should extempore, or after a little meditation upon the spot, speak to, without penning of any thing: for I ask, if we will examine the effects of this way of learning to speak well, who speak best in any business, when occasion calls them to it upon any debate, either those who have accustomed themselves to compose and write down beforehand what they would say; or those, who thinking only of the matter, to understand that as well as they can, use themselves only to speak extempore? And he that shall judge by this, will be little apt to think, [149]that the accustoming him to studied speeches and set compositions, is the way to fit a young gentleman for business.
¶§ 173. But perhaps we shall be told, 'tis to improve and perfect them in the Latin tongue. 'Tis true, that is their proper business at school; but the making of themes is not the way to it: that perplexes their brains about invention of things to be said, not about the signification of words to be learn'd; and when they are making a theme, tis thoughts they search and sweat for, and not language. But the learning and mastery of a tongue being uneasy and unpleasant enough in itself, should not be cumbred with any other difficulties, as is done in this way of proceeding. In fine, if boys' invention be to be quicken'd by such exercise, let them make themes in English, where they have facility and a command of words, and will better see what kind of thoughts they have, when put into their own language. And if the Latin tongue be to be learned, let it be done the easiest way, without toiling and disgusting the mind by so uneasy an employment as that of making speeches joined to it.
¶§ 174. If these may be any reasons against children's making Latin themes at school, 1 have much more to say, and of more weight, against their making verses; verses of any sort: for if he has no genius to poetry, 'tis the most unreasonable thing in the world to torment a child and waste his time about that which can never succeed; and if he have a poetick vein, 'tis to me the strangest thing in the world that the father should desire or suffer it to be cherished or improved. Methinks the parents should labour to have it stifled and suppressed as much as may be; and I know not what reason a father can have to wish his son a poet, who does not desire to have him bid defiance to all other callings and business; which is not yet the worst of the case; for if he proves a successful rhymer, and gets once the reputation of a wit, I desire it may be considered what company and places he is like to spend his time in, nay, and estate too: for it is very seldom seen, that any one discovers mines of gold or silver in Parnassus. 'Tis a pleasant air, but a barren soil; and there are very few instances of those who have added to their patrimony by any thing they have reaped from thence. Poetry and gaming, which usually go together, are alike in this too, that they seldom bring any advantage but to those who have nothing else to live on. Men of estates [150]almost constantly go away losers; and 'tis well if they escape at a cheaper rate than their whole estates, or the greatest part of them. If therefore you would not have your son the fiddle to every jovial company, without whom the sparks could not relish their wine nor know how to pass an afternoon idly; if you would not have him to waste his time and estate to divert others, and contemn the dirty acres left him by his ancestors, I do not think you will much care he should be a poet, or that his school-master should enter him in versifying. But yet, if any one will think poetry a desirable quality in his son, and that the study of it would raise his fancy and parts, he must needs yet confess, that to that end reading the excellent Greek and Roman poets is of more use than making bad verses of his own, in a language that is not his own. And he whose design it is to excel in English poetry, would not, I guess, think the way to it were to make his first essays in Latin verses.
¶§ 175. Another thing very ordinary in the vulgar method of grammar-schools there is, of which I see no use at all, unless it be to baulk young lads in the way to learning languages, which, in my opinion, should be made as easy and pleasant as may be; and that which was painful in it, as much as possible quite removed. That which I mean, and here complain of, is, their being forced to learn by heart, great parcels of the authors which are taught them; wherein I can discover no advantage at all, especially to the business they are upon. Languages are to be learned only by reading and talking, and not by scraps of authors got by heart; which when a man's head is stuffed with, he has got the just furniture of a pedant, and 'tis the ready way to make him one; than which there is nothing less becoming a gentleman. For what can be more ridiculous, than to mix the rich and handsome thoughts and sayings of others with a deal of poor stuff of his own; which is thereby the more exposed, and has no other grace in it, nor will otherwise recommend the speaker, than a thread-bare russet coat would, that was set off with large patches of scarlet and glittering brocade. Indeed, where a passage comes in the way, whose matter is worth remembrance, and the expression of it very close and excellent, (as there are many such in the antient authors) it may not be amiss to lodge it in the mind of young scholars, and with such admirable strokes of those great masters [151]sometimes exercise the memories of school-boys. But their learning of their lessons by heart, as they happen to fall out in their books, without choice or distinction, I know not what it serves for, but to misspend their time and pains, and give them a disgust and aversion to their books, wherein they find nothing but useless trouble.
¶§ 176. I hear it is said, that children should be employ'd in getting things by heart, to exercise and improve their memories. I could wish this were said with as much authority of reason, as it is with forwardness of assurance, and that this practice were established upon good observation more than old custom: for it is evident, that strength of memory is owing to an happy constitution, and not to any habitual improvement got by exercise. 'Tis true, what the mind is intent upon, and, for fear of letting it slip, often imprints afresh on itself by frequent reflection, that it is apt to retain, but still according to its own natural strength of retention. An impression made on bees-wax or lead, will not last so long as on brass or steel. Indeed, if it be renew'd often, it may last the longer; but every new reflecting on it is a new impression; and 'tis from thence one is to reckon, if one would know how long the mind retains it. But the learning pages of Latin by heart, no more fits the memory for retention of any thing else, than the graving of one sentence in lead makes it the more capable of retaining firmly any other characters. If such a sort of exercise of the memory were able to give it strength, and improve our parts, players of all other people must needs have the best memories and be the best company. But whether the scraps they have got into their heads this way, make them remember other things the better; and whether their parts be improved proportionably to the pains they have taken in getting by heart others' sayings, experience will shew. Memory is so necessary to all parts and conditions of life, and so little is to be done without it, that we are not to fear it should grow dull and useless for want of exercise, if exercise would make it grow stronger. But I fear this faculty of the mind is not capable of much help and amendment in general by any exercise or endeavour of ours, at least not by that used upon this pretence in grammar-schools. And if Xerxes was able to call every common soldier by name in his army that consisted of no less than an hundred thousand men, I think it may be guessed, he got not this [152]wonderful ability by learning his lessons by heart when he was a boy. This method of exercising and improving the memory by toilsome repetitions without book of what they read, is, I think, little used in the education of princes, which if it had that advantage is talked of, should be as little neglected in them as in the meanest school-boys: princes having as much need of good memories as any men living, and have generally an equal share in this faculty with other men; though it has never been taken care of this way. What the mind is intent upon and careful of, that it remembers best, and for the reason above-mentioned: to which, if method and order be joined, all is done, I think, that can be, for the help of a weak memory; and he that will take any other way to do it, especially that of charging it with a train of other peoples' words, which he that learns cares not for, will, I guess, scarce find the profit answer half the time and pains employ'd in it.
¶I do not mean hereby, that there should be no exercise given to children's memories. I think their memories should be employ'd, but not in learning by rote whole pages out of books, which, the lesson being once said, and that task over, are delivered up again to oblivion and neglected for ever. This mends neither the memory nor the mind. What they should learn by heart out of authors, I have above mentioned: and such wise and useful sentences being once given in charge to their memories, they should never be suffer'd to forget again, but be often called to account for them: whereby, besides the use those sayings may be to them in their future life, as so many good rules and observations, they will be taught to reflect often, and bethink themselves what they have to remember, which is the only way to make the memory quick and useful. The custom of frequent reflection will keep their minds from running adrift, and call their thoughts home from useless unattentive roving: and therefore I think it may do well, to give them something every day to remember, but something still, that is in itself worth the remembering, and what you would never have out of mind, whenever you call, or they themselves search for it. This will oblige them often to turn their thoughts inwards, than which you cannot wish them a better intellectual habit.
p. 153¶§ 177. But under whose care soever a child is put to be taught during the tender and flexible years of his life, this is certain, it should be one who thinks Latin and language the least part of education; one who knowing how much virtue and a well-temper'd soul is to be preferred to any sort of learning or language, makes it his chief business to form the mind of his scholars, and give that a right disposition; which if once got, though all the rest should be neglected, would in due time produce all the rest; and which, if it be not got and settled so as to keep out ill and vicious habits, languages and sciences and all the other accomplishments of education, will be to no purpose but to make the worse or more dangerous man. And indeed whatever stir there is made about getting of Latin as the great and difficult business, his mother may teach it him herself, if she will but spend two or three hours in a day with him, and make him read the Evangelists in Latin to her: for she need but buy a Latin Testament, and having got some body to mark the last syllable but one where it is long in words above two syllables, (which is enough to regulate her pronunciation, and accenting the words) read daily in the Gospels, and then let her avoid understanding them in Latin if she can. And when she understands the Evangelists in Latin, let her, in the same manner, read JEsop's Fables, and so proceed on to Eutropius, Justin, and other such books. I do not mention this, as an imagination of what I fancy may do, but as of a thing I have known done, and the Latin tongue with ease got this way.
¶But, to return to what I was saying: he that takes on him the charge of bringing up young men, especially young gentlemen, should have something more in him than Latin, more than even a knowledge in the liberal sciences: he should be a person of eminent virtue and prudence, and with good sense, have good humour, and the skill to carry himself with gravity, ease and kindness, in a constant conversation with his pupils. But of this I have spoken at large in another place.
¶§ 178. At the same time that he is learning French and Latin, a child, as has been said, may also be enter'd in Arithmetic^, Geography, Chronology, History and Geometry too. For if these [154]be taught him in French or Latin, when he begins once to understand either of these tongues, he will get a knowledge in these sciences, and the language to boot.
¶Geography I think should be begun with: for the learning of the figure of the globe, the situation and boundaries of the four parts of the world, and that of particular kingdoms and countries, being only an exercise of the eyes and memory, a child with pleasure will learn and retain them. And this is so certain, that I now live in the house with a child whom his mother has so well instructed this way in geography, that he knew the limits of the four parts of the world, could readily point, being ask'd, to any country upon the globe, or any county in the map of England; knew all the great rivers, promontories, straits and bays in the world, and could find the longitude and latitude of any place, before he was six years old. These things, that he will thus learn by sight, and have by rote in his memory, are not all, I confess, that he is to learn upon the globes. But yet it is a good step and preparation to it, and will make the remainder much easier, when his judgment is grown ripe enough for it: besides that, it gets so much time now; and by the pleasure of knowing things, leads him on insensibly to the gaining of languages.
¶§ 179. When he has the natural parts of the globe well fix'd in his memory, it may then be time to begin arithmetic^. By the natural parts of the globe, I mean the several positions of the parts of the earth and sea, under different names and distinctions of countries, not coming yet to those artificial and imaginary lines which have been invented, and are only suppos'd for the better improvement of that science.
¶§ 180. Arithmetic^ is the easiest, and consequently the first sort of abstract reasoning, which the mind commonly bears or accustoms itself to: and is of so general use in all parts of life and business, that scarce any thing is to be done without it. This is certain, a man cannot have too much of it, nor too perfectly: he should therefore begin to be exercis'd in counting, as soon, and as far, as he is capable of it; and do something in it every day, till he is master of the art of numbers'. When he understands addition and subtraction, he then may be advanced farther in geography, after he is acquainted with the poles, zones, parallel circles, and meridians, be taught [155]longitude and latitude, and by them be made to understand the use of maps, and by the numbers placed on their sides, to know the respective situation of countries, and how to find them out on the terrestrial globe. Which when he can readily do, he may then be entered in the celestial; and there going over all the circles again, with a more particular observation of the Ecliptick, or Zodiack, to fix them all very clearly and distinctly in his mind, he may be taught the figure and position of the several constellations, which may be shewed him first upon the globe, and then in the heavens.
¶When that is done, and he knows pretty well the constellations of this our hemisphere, it may be time to give him some notions of this our planetary world; and to that purpose, it may not be amiss to make him a draught of the Copernican system, and therein explain to him the situation of the planets, their respective distances from the sun, the centre of their revolutions. This will prepare him to understand the motion and theory of the planets, the most easy and natural way. For since astronomers no longer doubt of the motion of the planets about the sun, it is fit he should proceed upon that hypothesis, which is not only the simplest and least perplexed for a learner, but also the likeliest to be true in itself. But in this, as in all other parts of instruction, great care must be taken with children, to begin with that which is plain and simple, and to teach them as little as can be at once, and settle that well in their heads before you proceed to the next, or any thing new in that science. Give them first one simple idea, and see that they take it right, and perfectly comprehend it before you go any farther, and then add some other simple idea which lies next in your way to what you aim at; and so proceeding by gentle and insensible steps, children without confusion and amazement will have their understandings opened and their thoughts extended farther than could have been expected. And when any one has learn'd any thing himself, there is no such way to fix it in his memory, and to encourage him to go on, as to set him to teach it others.
¶§ 181. When he has once got such an acquaintance with the globes, as is above mentioned, he may be fit to be tried in a little geometry; wherein I think the first six books of Euclid enough for him to be taught. For I am in some doubt, whether more to a man of business be necessary or useful. At least, if he have a genius and[156] inclination to it, being enter'd so far by his tutor, he will be able to go on of himself without a teacher.
¶The globes therefore must be studied, and that diligently; and I think may be begun betimes, if the tutor will be but careful to distinguish what the child is capable of knowing, and what not; for which this may be a rule that perhaps will go a pretty way, viz. that children may be taught anything that falls under their senses, especially their sight, as far as their memories only are exercised: and thus a child very young may learn, which is the Mquator, which the Meridian, &c. which Europe, and which England, upon the globes, as soon almost as he knows the rooms of the house he lives in, if care be taken not to teach him too much at once, nor to set him upon a new part, till that which he is upon be perfectly learned and fixed in his memory.
¶§ 182. With geography, chronology ought to go hand in hand. I mean the general part of it, so that he may have in his mind a view of the whole current of time, and the several considerable epochs that are made use of in history. Without these two, history, which is the great mistress of prudence and civil knowledge, and ought to be the proper study of a gentleman, or man of business in the world; without geography and chronology, I say, history will be very ill retain'd, and very little useful; but be only a jumble of matters of fact, confusedly heaped together without order or instruction. 'Tis by these two that the actions of mankind are ranked into their proper places of time and countries, under which circumstances they are not only much easier kept in the memory, but in that natural order, are only capable to afford those observations which make a man the better and the abler for reading them.
¶§ 183. When I speak of chronology as a science he should be perfect in, I do not mean the little controversies that are in it. These are endless, and most of them of so little importance to a gentleman, as not to deserve to be enquir'd into, were they capable of an easy decision. And therefore all that learned noise and dust of the chronologist is wholly to be avoided. The most useful book I have seen in that part of learning, is a small treatise of Strauchius, which is printed in twelves, under the title of Breviarium Chronologicum, out of which may be selected all that is necessary to be taught a [157]young gentleman concerning chronology; for all that is in that treatise a learner need not be cumbred with. He has in him the most remarkable or useful epochs reduced all to that of the Julian Period, which is the easiest and plainest and surest method that can be made use of in chronology. To this treatise of Strauchius, Helvicus's tables may be added, as a book to be turned to on all occasions.
¶§ 184. As nothing teaches, so nothing delights more than history. The first of these recommends it to the study of grown men, the latter makes me think it the fittest for a young lad, who as soon as he is instructed in chronology, and acquainted with the several epochs in use in this part of the world, and can reduce them to the Julian Period, should then have some Latin history put into his hand. The choice should be directed by the easiness of the stile; for wherever he begins, chronology will keep it from confusion; and the pleasantness of the subject inviting him to read, the language will insensibly be got without that terrible vexation and uneasiness which children suffer where they are put into books beyond their capacity; such as are the Roman orators and poets, only to learn the Roman language. When he has by reading master'd the easier, such perhaps as Justin, Eutropius, Quintius Curtius, &c. the next degree to these will give him no great trouble: and thus by a gradual progress from the plainest and easiest historians, he may at last come to read the most difficult and sublime of the Latin authors, such as are Tully, Virgil, and Horace.
¶§ 185. The knowledge of virtue, all along from the beginning, in all the instances he is capable of, being taught him more by practice than rules; and the love of reputation, instead of satisfying his appetite, being made habitual in him, I know not whether he should read any other discourses of morality but what he finds in the Bible; or have any system of ethickj put into his hand till he can read Tully's Offices not as a school-boy to learn Latin, but as one that would be informed in the principles and precepts of virtue for the conduct of his life.
¶§ 186. When he has pretty well digested Tully's Offices, and added to it, Puffendorf de Officio Hominis O* Civis, it may be seasonable to set him upon Grotius de Jure Belli & Pads, or, which perhaps is the better of the two, Puffendorf de Jure naturali C [158]Gentium; wherein he will be instructed in the natural rights of men, and the original and foundations of society, and the duties resulting from thence. This general part of civil-law and history, are studies which a gentleman should not barely touch at, but constantly dwell upon, and never have done with. A virtuous and well-behaved young man, that is well-versed in the general part of the civil-law (which concerns not the chicane of private cases, but the affairs and intercourse of civilized nations in general, grounded upon principles of reason) understands Latin well, and can write a good hand, one may turn loose into the world with great assurance that he will find employment and esteem every where.
¶§ 187. It would be strange to suppose an English gentleman should be ignorant of the law of his country. This, whatever station he is in, is so requisite, that from a Justice of the Peace to a Minister of State I know no place he can well fill without it. I do not mean the chicane or wrangling and captious part of the law: a gentleman, whose business is to seek the true measures of right and wrong, and not the arts how to avoid doing the one, and secure himself in doing the other, ought to be as far from such a study of the law, as he is concerned diligently to apply himself to that wherein he may be serviceable to his country. And to that purpose, I think the right way for a gentleman to study our law, which he does not design for his calling, is to take a view of our English constitution and government in the antient books of the common-law, and some more modern writers, who out of them have given an account of this government. And having got a true idea of that, then to read our history, and with it join in every king's reign the laws then made. This will give an insight into the reason of our statutes, and shew the true ground upon which they came to be made, and what weight they ought to have.
¶§ 188. Rhetorick and logick being the arts that in the ordinary method usually follow immediately after grammar, it may perhaps be wondered that I have said so little of them. The reason is, because of the little advantage young people receive by them: for I have seldom or never observed any one to get the skill of reasoning well, or speaking handsomely, by studying those rules which pretend to reach it: and therefore I would have a young gentleman take a view [159]of them in the shortest systems could be found, without dwelling long on the contemplation and study of those formalities. Right reasoning is founded on something else than the predicaments and predicates, and does not consist in talking in mode and figure it self. But 'tis beside my present business to enlarge upon this speculation. To come therefore to what we have in hand; if you would have your son reason well, let him read Chillingworth; and if you would have him speak well, let him be conversant in Tully, to give him the true idea of eloquence; and let him read those things that are well writ in English, to perfect his style in the purity of our language.
¶§ 189. If the use and end of right reasoning be to have right notions and a right judgment of things, to distinguish betwixt truth and falsehood, right and wrong, and to act accordingly; be sure not to let your son be bred up in the art and formality of disputing, either practising it himself, or admiring it in others; unless instead of an able man, you desire to have him an insignificant wrangler, opiniator in discourse, and priding himself in contradicting others; or, which is worse, questioning every thing, and thinking there is no such thing as truth to be sought, but only victory, in disputing. There cannot be any thing so disingenuous, so misbecoming a gentleman or any one who pretends to be a rational creature, as not to yield to plain reason and the conviction of clear arguments. Is there any thing more consistent with civil conversation, and the end of all debate, than not to take an answer, though never so full and satisfactory, but still to go on with the dispute as long as equivocal sounds can furnish (a medius terminus) a term to wrangle with on the one side, or a distinction on the other; whether pertinent or impertinent, sense or nonsense, agreeing with or contrary to what he had said before, it matters not. For this, in short, is the way and perfection of logical disputes, that the opponent never takes any answer, nor the respondent ever yields to any argument. This neither of them must do, whatever becomes of truth or knowledge, unless he will pass for a poor baffled wretch, and lie under the disgrace of not being able to maintain whatever he has once afnrm'd, which is the great aim and glory in disputing. Truth is to be found and supported by a mature and due consideration of things themselves, and not by artificial terms and ways of arguing: these lead not men so much into [160]the discovery of truth, as into a captious and fallacious use of doubtful words, which is the most useless and most offensive way of talking, and such as least suits a gentleman or a lover of truth of any thing in the world.
¶There can scarce be a greater defect in a gentleman than not to express himself well either in writing or speaking. But yet I think I may ask my reader, whether he doth not know a great many, who live upon their estates, and so with the name should have the qualities of gentlemen, who cannot so much as tell a story as they should, much less speak clearly and persuasively in any business. This I think not to be so much their fault, as the fault of their education; for I must, without partiality, do my countrymen this right, that where they apply themselves, I see none of their neighbours outgo them. They have been taught rhetoric\, but yet never taught how to express themselves handsomely with their tongues or pens in the language they are always to use; as if the names of the figures that embellish'd the discourses of those who understood the art of speaking, were the very art and skill of speaking well. This, as all other things of practice, is to be learn'd not by a few or a great many rules given, but by exercise and application according to good rules, or rather patterns, till habits are got, and a facility of doing it well.
¶Agreeable hereunto, perhaps it might not be amiss to make children, as soon as they are capable of it, often to tell a story of any thing they know; and to correct at first the most remarkable fault they are guilty of in their way of putting it together. When that fault is cured, then to shew them the next, and so on, till one after another, all, at least the gross ones, are mended. When they can tell tales pretty well, then it may be the time to make them write them. The Fables of Alsop, the only book almost that I know fit for children, may afford them matter for this exercise of writing English, as well as for reading and translating, to enter them in the Latin tongue. When they have got past the faults of grammar, and can join in a continued coherent discourse the several parts of a story, without bald and unhandsome forms of transition (as is usual) often repeated, he that desires to perfect them yet farther in this, which is the first step to speaking well and needs no invention, may have recourse to Tully, and by putting in practice those rules which that
Letters
¶master of eloquence gives in his first book de inventione, § 20, make them know wherein the skill and graces of an handsome narrative, according to the several subjects and designs of it, lie. Of each of which rules fit examples may be found out, and therein they may be shewn how others have practised them. The antient classick authors afford plenty of such examples, which they should be made not only to translate, but have set before them as patterns for their daily imitation.
¶When they understand how to write English with due connexion, propriety and order, and are pretty well masters of a tolerable narrative style, they may be advanced to writing of letters; wherein they should not be put upon any strains of wit or compliment, but taught to express their own plain easy sense, without any incoherence, confusion or roughness. And when they are perfect in this, they may, to raise their thoughts, have set before them the examples of Voitures, for the entertainment of their friends at a distance, with letters of compliment, mirth, raillery or diversion; and Tully's Epistles, as the best pattern whether for business or conversation. The writing of letters has so much to do in all the occurrences of human life, that no gentleman can avoid shewing himself in this kind of writing. Occasions will daily force him to make this use of his pen, which, besides the consequences that, in his affairs, his well or ill managing of it often draws after it, always lays him open to a severer examination of his breeding, sense, and abilities, than oral discourses; whose transient faults dying for the most part with the sound that gives them life, and so not subject to a strict review, more easily escape observation and censure.
¶Had the methods of education been directed to their right end, one would have thought this so necessary a part could not have been neglected whilst themes and verses in Latin, of no use at all, were so constantly every where pressed, to the racking of children's inventions beyond their strength and hindering their chearful progress in learning the tongues by unnatural difficulties. But custom has so ordain'd it, and who dares disobey ? And would it not be very unreasonable to require of a learned country school-master (who has all the tropes and figures in Farnaby's Rhetoric/^ at his fingers' ends) to teach his scholar to express himself handsomely in [162]English, when it appears to be so little his business or thought, that the boy's mother (despised, 'tis like, as illiterate for not having read a system of logic\ and rhetoric^) outdoes him in it?
¶To write and speak correctly gives a grace and gains a favourable attention to what one has to say: and since 'tis English that an English gentleman will have constant use of, that is the language he should chiefly cultivate, and wherein most care should be taken to polish and perfect his style. To speak or write better Latin than English, may make a man be talk'd of, but he would find it more to his purpose to express himself well in his own tongue, that he uses every moment, than to have the vain commendation of others for a very insignificant quality. This I find universally neglected, and no care taken any where to improve young men in their own language, that they may thoroughly understand and be masters of it. If any one among us have a facility or purity more than ordinary in his mother tongue, it is owing to chance, or his genius, or any thing rather than to his education or any care of his teacher. To mind what English his pupil speaks or writes, is below the dignity of one bred up amongst Gree\ and Latin, though he have but little of them himself. These are the learned languages fit only for learned men to meddle with and teach; English is the language of the illiterate vulgar: tho' yet we see the polity of some of our neighbours hath not thought it beneath the publick care to promote and reward the improvement of their own language. Polishing and enriching their tongue is no small business amongst them; it hath colleges and stipends appointed it, and there is raised amongst them a great ambition and emulation of writing correctly: and we see what they are come to by it, and how far they have spread one of the worst languages possibly in this part of the world, if we look upon it as it was in some few reigns backwards, whatever it be now. The great men among the Romans were daily exercising themselves in their own language; and we find yet upon record the names of orators, who taught some of their emperors Latin, though it were their mother tongue.
¶'Tis plain the Greeks were yet more nice in theirs. All other speech was barbarous to them but their own, and no foreign language appears to have been studied or valued amongst that [163]learned and acute people; tho' it be past doubt that they borrowed their learning and philosophy from abroad.
¶I am not here speaking against Greek and Latin; I think they ought to be studied, and the Latin at least understood well by every gentleman. But whatever foreign languages a young man meddles with (and the more he knows the better) that which he should critically study, and labour to get a facility, clearness and elegancy to express himself in, should be his own ; and to this purpose he should daily be exercised in it.
¶§ 190. Natural philosophy, as a speculative science, I imagine we have none, and perhaps I may think I have reason to say we never shall be able to make a science of it. The works of nature are contrived by a wisdom, and operate by ways too far surpassing our faculties to discover or capacities to conceive, for us ever to be able to reduce them into a science. Natural philosophy being the knowledge of the principles, properties and operations of things as they are in themselves, I imagine there are two parts of it, one comprehending spirits, with their nature and qualities, and the other bodies. The first of these is usually referred to metaphysic\s: but under what title soever the consideration of spirits comes, I think it ought to go before the study of matter and body, not as a science that can be methodized into a system, and treated of upon principles of knowledge; but as an enlargement of our minds towards a truer and fuller comprehension of the intellectual world to which we are led both by reason and revelation. And since the clearest and largest discoveries we have of other spirits, besides God and our own souls, is imparted to us from heaven by revelation, I think the information that at least young people should have of them, should be taken from that revelation. To this purpose, I conclude, it would be well, if there were made a good history of the Bible, for young people to read; wherein if every thing that is fit to be put into it, were laid down in its due order of time, and several things omitted which are suited only to riper age, that confusion which is usually produced by promiscuous reading of the Scripture, as it lies now bound up in our Bibles, would be avoided. And also this other good obtained, that by reading of it constantly, there would be instilled into the minds of children a notion and belief of spirits, [164]they having so much to do in all the transactions of that history, which will be a good preparation to the study of bodies. For without the notion and allowance of spirit, our philosophy will be lame and defective in one main part of it, when it leaves out the contemplation of the most excellent and powerful part of the creation.
¶§ 191. Of this History of the Bible, I think too it would be well if there were a short and plain epitome made, containing the chief and most material heads, for children to be conversant in as soon as they can read. This, though it will lead them early into some notion of spirits, yet it is not contrary to what I said above, that I would not have children troubled, whilst young, with notions of spirits; whereby my meaning was, that I think it inconvenient that their yet tender minds should receive early impressions of goblins, spectres, and apparitions, wherewith their maids and those about them are apt to fright them into a compliance with their orders, which often proves a great inconvenience to them all their lives after, by subjecting their minds to frights, fearful apprehensions, weakness and superstition; which when coming abroad into the world and conversation they grow weary and ashamed of, it not seldom happens, that to make, as they think, a thorough cure, and ease themselves of a load which has sat so heavy on them, they throw away the thoughts of all spirits together, and so run into the other, but worse, extream.
¶§ 192. The reason why I would have this premised to the study of bodies, and the Doctrine of the Scriptures well imbibed before young men be entered in natural philosophy, is, because matter, being a thing that all our senses are constantly conversant with, it is so apt to possess the mind, and exclude all other beings but matter, that prejudice, grounded on such principles, often leaves no room for the admittance of spirits, or the allowing any such things as immaterial beings in rerum natura; when yet it is evident that by mere matter and motion none of the great phenomena of nature can be resolved, to instance but in that common one of gravity, which I think impossible to be explained by any natural operation of matter, or any other law of motion, but the positive will of a superior being so ordering it. And therefore since the deluge cannot be well explained without admitting something out of the ordinary course [165]of nature, I propose it to be considered whether God's altering the centre of gravity in the earth for a time (a thing as intelligible as gravity it self, which perhaps a little variation of causes unknown to us would produce) will not more easily account for Noah's flood than any hypothesis yet made use of to solve it. I hear the great objection to this, is, that it would produce but a partial deluge. But the alteration of the centre of gravity once allowed, 'tis no hard matter to conceive that the divine power might make the centre of gravity, plac'd at a due distance from the centre of the earth, move round it in a convenient space of time, whereby the flood would become universal, and, as I think, answer all the phenomena of the deluge as delivered by Moses, at an easier rate than those many hard suppositions that are made use of to explain it. But this is not a place for that argument, which is here only mentioned by the bye, to shew the necessity of having recourse to something beyond bare matter and its motion in the explication of nature; to which the notions of spirits and their power, as delivered in the Bible, where so much is attributed to their operation, may be a fit preparative, reserving to a fitter opportunity a fuller explication of this hypothesis, and the application of it to all the parts of the deluge, and any difficulties can be supposed in the history of the flood, as recorded in the scripture.
¶§ 193. But to return to the study of natural philosophy. Tho' the world be full of systems of it, yet I cannot say, I know any one which can be taught a young man as a science wherein he may be sure to find truth and certainty, which is what all sciences give an expectation of. I do not hence conclude, that none of them are to be read. It is necessary for a gentleman in this learned age to look into some of them to fit himself for conversation: but whether that of Des Cartes be put into his hands, as that which is most in fashion, or it be thought fit to give him a short view of that and several others also, I think the systems of natural philosophy that have obtained in this part of the world, are to be read more to know the hypotheses, and to understand the terms and ways of talking of the several sects, than with hopes to gain thereby a comprehensive, scientifical and satisfactory knowledge of the works of nature. Only this may be said, that the modern Corpuscularians talk in most things more intelligibly than the Peripatetic's, who possessed the schools immediately [166]before them. He that would look further back, and acquaint himself with the several opinions of the antients, may consult Dr. Cudworth's Intellectual System, wherein that very learned author hath with such accurateness and judgment collected and explained the opinions of the Gree\ philosophers, that what principles they built on, and what were the chief hypotheses that divided them, is better to be seen in him than any where else that I know. But I would not deter any one from the study of nature because all the knowledge we have or possibly can have of it cannot be brought into a science. There are very many things in it that are convenient and necessary to be known to a gentleman; and a great many other that will abundantly reward the pains of the curious with delight and advantage. But these, I think, are rather to be found amongst such writers as have employed themselves in making rational experiments and observations than in starting barely speculative systems. Such writings therefore, as many of Mr. Boyle's are, with others that have writ of husbandry, planting, gardening, and the like, may be fit for a gentleman, when he has a little acquainted himself with some of the systems of the natural philosophy in fashion.
¶§ 194. Though the systems of physic\s that I have met with, afford little encouragement to look for certainty or science in any treatise which shall pretend to give us a body of natural philosophy from the first principles of bodies in general, yet the incomparable Mr. Newton has shewn, how far mathematicks applied to some parts of nature may, upon principles that matter of fact justify, carry us in the knowledge of some, as I may so call them, particular provinces of the incomprehensible universe. And if others could give us so good and clear an account of other parts of nature, as he has of this our planetary world, and the most considerable phenomena observable in it, in his admirable book, Philosophies naturalis Principia Mathematica, we might in time hope to be furnished with more true and certain knowledge in several parts of this stupendous machine, than hitherto we could have expected. And though there are very few that have mathematicks enough to understand his demonstrations, yet the most accurate mathematicians who have examin'd them allowing them to be such, his book will deserve to be read, and give no small light and [167]pleasure to those, who, willing to understand the motions, properties, and operations of the great masses of matter, in this our solar system, will but carefully mind his conclusions, which may be depended on as propositions well proved.
¶§ 195. This is, in short, what I have thought concerning a young gentleman's studies; wherein it will possibly be wonder'd that I should omit Greek, since amongst the Grecians is to be found the original as it were, and foundation of all that learning which we have in this part of the world. I grant it so; and will add, that no man can pass for a scholar that is ignorant of the Greek tongue. But I am not here considering the education of a profess'd scholar, but of a gentleman, to whom Latin and French, as the world now goes, is by every one acknowledg'd to be necessary. When he comes to be a man, if he has a mind to carry his studies farther, and look into the Greek learning, he will then easily get that tongue himself: and if he has not that inclination, his learning of it under a tutor will be but lost labour, and much of his time and pains spent in that which will be neglected and thrown away as soon as he is at liberty. For how many are there of an hundred, even amongst scholars themselves, who retain the Greek they carried from school; or ever improve it to a familiar reading and perfect understanding of Greek authors?
¶To conclude this part, which concerns a young gentleman's studies, his tutor should remember, that his business is not so much to teach him all that is knowable, as to raise in him a love and esteem of knowledge; and to put him in the right way of knowing and improving himself when he has a mind to it.
¶The thoughts of a judicious author on the subject of languages, I shall here give the reader, as near as I can, in his own way of expressing them: he says, "One can scarce burden children too much with the knowledge of languages. They are useful to men of all conditions, and they equally open them the entrance, either to the most profound, or the more easy and entertaining parts of learning. If this irksome study be put off to a little more advanced age, young men either have not resolution enough to apply it out of choice or steadiness to carry it on. And if any one has the gift of perseverance, it is not without the inconvenience of spending that time upon [168]languages, which is destined to other uses: and he confines to the study of words that age of his life that is above it, and requires things; at least it is the losing the best and beautifullest season of one's life. This large foundation of languages cannot be well laid but when every thing makes an easy and deep impression on the mind; when the memory is fresh, ready, and tenacious; when the head and heart are as yet free from cares, passions, and designs; and those on whom the child depends have authority enough to keep him close to a long continued application. I am persuaded that the small number of truly learned, and the multitude of superficial pretenders, is owing to the neglect of this."
¶I think every body will agree with this observing gentleman, that languages are the proper study of our first years. But 'tis to be consider'd by the parents and tutors, what tongues 'tis fit the child should learn. For it must be confessed, that it is fruidess pains and loss of time, to learn a language which in the course of life that he is designed to, he is never like to make use of, or which one may guess by his temper he will wholly neglect and lose again, as soon as an approach to manhood, setting him free from a governor, shall put him into the hands of his own inclination, which is not likely to allot any of his time to the cultivating the learned tongues, or dispose him to mind any other language but what daily use or some particular necessity shall force upon him.
¶But yet for the sake of those who are designed to be scholars, I will add what the same author subjoins to make good his foregoing remark. It will deserve to be considered by all who desire to be truly learned, and therefore may be a fit rule for tutors to inculcate and leave with their pupils to guide their future studies.
¶" The study, says he, of the original text can never be sufficiently recommended. 'Tis the shortest, surest, and most agreeable way to all sorts of learning. Draw from the spring-head, and take not things at second hand. Let the writings of the great masters be never laid aside, dwell upon them, settle them in your mind, and cite them upon occasion; make it your business throughly to understand them in their full extent and all their circumstances: acquaint yourself fully with the principles of original authors; bring them to [169]a consistency, and then do you yourself make your deductions. In this state were the first commentators, and do not you rest till you bring yourself to the same. Content not yourself with those borrowed lights, nor guide yourself by their views but where your own fails you and leaves you in the dark. Their explications are not your's, and will give you the slip. On the contrary, your own observations are the product of your own mind, where they will abide and be ready at hand upon all occasions in converse, consultation, and dispute. Lose not the pleasure it is to see that you are not stopp'd in your reading but by difficulties that are invincible; where the commentators and scholiasts themselves are at a stand and have nothing to say. Those copious expositors of other places, who with a vain and pompous overflow of learning poured out on passages plain and easy in themselves, are very free of their words and pains, where there is no need. Convince yourself fully by this ordering your studies, that 'tis nothing but men's laziness which hath encouraged pedantry to cram rather than enrich libraries, and to bury good authors under heaps of notes and commentaries, and you will perceive that sloth herein hath acted against itself and its own interest by multiplying reading and enquiries, and encreasing the pains it endeavoured to avoid."
¶This, tho' it may seem to concern none but direct scholars, is of so great moment for the right ordering of their education and studies, that I hope I shall not be blamed for inserting of it here; especially if it be considered, that it may be of use to gentlemen too, when at any time they have a mind to go deeper than the surface, and get to themselves a solid, satisfactory, and masterly insight in any part of learning.
¶Order and constancy are said to make the great difference between one man and another: this I am sure, nothing so much clears a learner's way, helps him so much on in it, and makes him go so easy and so far in any enquiry, as a good method. His governor should take pains to make him sensible of this, accustom him to order, and teach him method in all the applications of his thoughts; shew him wherein it lies, and the advantages of it; acquaint him with the several sorts of it, either from general to particulars, or from [170]particulars to what is more general; exercise him in both of them, and make him see in what cases each different method is most proper, and to what ends it best serves.
¶In history the order of time should govern, in philosophical enquiries that of nature, which in all progression is to go from the place one is then in, to that which joins and lies next to it; and so it is in the mind, from the knowledge it stands possessed of already, to that which lies next, and is coherent to it, and so on to what it aims at, by the simplest and most uncompounded parts it can divide the matter into. To this purpose, it will be of great use to his pupil to accustom him to distinguish well, that is, to have distinct notions, whereever the mind can find any real difference; but as carefully to avoid distinctions in terms, where he has not distinct and different clear ideas.
¶§ 196. Besides what is to be had from study and books, there are other accomplishments necessary for a gentleman, to be got by exercise, and to which time is to be allowed, and for which masters must be had.
¶Dancing being that which gives graceful motions all the life, and above all things manliness, and a becoming confidence to young children, I think it cannot be learned too early, after they are once of an age and strength capable of it. But you must be sure to have a good master, that knows, and can teach, what is graceful and becoming, and what gives a freedom and easiness to all the motions of the body. One that teaches not this, is worse than none at all: natural unfashionableness being much better than apish affected postures; and I think it much more passable, to put off the hat and make a leg like an honest country gentleman than like an ill-fashioned dancing-master. For as for the jigging part, and the figures of dances, I count that little or nothing, farther than as it tends to perfect graceful carriage.
¶§ 197. Music\ is thought to have some affinity with dancing, and a good hand upon some instruments is by many people mightily valued. But it wastes so much of a young man's time to gain but a moderate skill in it; and engages often in such odd company, that many think it much better spared: and I have amongst men of parts and business so seldom heard any one commended or esteemed [171]for having an excellency in music', that amongst all those things that ever came into the list of accomplishments, I think I may give it the last place. Our short lives will not serve us for the attainment of all things; nor can our minds be always intent on something to be learned. The weakness of our constitutions both of mind and body, requires that we should be often unbent: and he that will make a good use of any part of his life, must allow a large portion of it to recreation. At least, this must not be denied to young people; unless whilst you with too much haste make them old, you have the displeasure to set them in their graves or a second childhood sooner than you could wish. And therefore, I think, that the time and pains allotted to serious improvements, should be employed about things of most use and consequence, and that too in the methods the most easy and short that could be at any rate obtained: and perhaps, as I have above said, it would be none of the least secrets of education, to make the exercises of the body and the mind the recreation one to another. I doubt not but that something might be done in it, by a prudent man, that would well consider the temper and inclination of his pupil. For he that is wearied either with study or dancing does not desire presently to go to sleep, but to do something else which may divert and delight him. But this must be always remembered, that nothing can come into the account of recreation, that is not done with delight.
¶§ 198. Fencing and riding the great horse, are looked upon so necessary parts of breeding, that it would be thought a great omission to neglect them; the latter of the two being for the most part to be learned only in great towns, is one of the best exercises for health, which is to be had in those places of ease and luxury: and upon that account makes a fit part of a young gentleman's employment during his abode there. And as far as it conduces to give a man a firm and graceful seat on horseback, and to make him able to teach his horse to stop and turn quick, and to rest on his hanches, is of use to a gentleman both in peace and war. But whether it be of moment enough to be made a business of, and deserve to take up more of his time than should barely for his health be employed at due intervals in some such vigorous exercise, I shall leave to the discretion of parents and tutors; who will do well to remember, in all the parts [172]of education, that most time and application is to be bestowed on that which is like to be of greatest consequence and frequentest use in the ordinary course and occurrences of that life the young man is designed for.
¶§ 199. As for fencing, it seems to me a good exercise for health, but dangerous to the life; the confidence of their skill being apt to engage in quarrels those that think they have learned to use their swords. This presumption makes them often more touchy than needs on point of honour and slight or no provocadons. Young men, in their warm blood, are forward to think they have in vain learned to fence, if they never shew their skill and courage in a duel; and they seem to have reason. But how many sad tragedies that reason has been the occasion of, the tears of many a mother can witness. A man that cannot fence, will be more careful to keep out of bullies' and gamesters' company, and will not be half so apt to stand upon punctilios, nor to give affronts, or fiercely justify them when given, which is that which usually makes the quarrel. And when a man is in the field, a moderate skill in fencing rather exposes him to the sword of his enemy than secures him from it. And certainly a man of courage who cannot fence at all and therefore will put all upon one thrust and not stand parrying, has the odds against a moderate fencer, especially if he has skill in wrestling. And therefore, if any provision be to be made against such accidents, and a man be to prepare his son for duels, I had much rather mine should be a good wrestler than an ordinary fencer, which is the most a gentleman can attain to in it, unless he will be constantly in the fencing-school and every day exercising. But since fencing and riding the great horse are so generally looked upon as necessary qualifications in the breeding of a gentleman, it will be hard wholly to deny any one of that rank these marks of distinction. I shall leave it therefore to the father to consider, how far the temper of his son and the station he is like to be in, will allow or encourage him to comply with fashions which, having very little to do with civil life, were yet formerly unknown to the most warlike nations, and seem to have added little of force or courage to those who have received them; unless we will think martial skill or prowess have been[173] improved by duelling, with which fencing came into, and with which I presume it will go out of the world.
¶§ 200. These are my present thoughts concerning learning and accomplishments. The great business of all is virtue and wisdom:
Nullum numen abest si sit Prudentia.
¶Teach him to get a mastery over his inclinations, and submit his appetite to reason. This being obtained, and by constant practice settled into habit, the hardest part of the task is over. To bring a young man to this, I know nothing which so much contributes as the love of praise and commendation, which should therefore be instilled into him by all arts imaginable. Make his mind as sensible of credit and shame as may be; and when you have done that, you have put a principle into him, which will influence his actions when you are not by, to which the fear of a little smart of a rod is not comparable, and which will be the proper stock whereon afterwards to graff the true principles of morality and religion.
¶§ 201. I have one thing more to add, which as soon as I mention I shall run the danger of being suspected to have forgot what I am about, and what I have above written concerning education all tending towards a gentleman's calling, with which a trade seems wholly inconsistent. And yet I cannot forbear to say, I would have him 'learn a trade, a manual trade; nay two or three, but one more particularly.
¶§ 202. The busy inclination of children being always to be directed to something that may be useful to them, the advantages proposed from what they are set about may be considered of two kinds: i. Where the skill itself that is got by exercise is worth the having. Thus skill not only in languages and learned sciences, but in painting, turning, gardening, tempering and working in iron, and all other useful arts is worth the having. 2. Where the exercise itself, without any consideration, is necessary or useful for health. Knowledge in some things is so necessary to be got by children whilst they are young, that some part of their time is to be allotted to their improvement in them, though those employments contribute nothing at all to their health. Such are reading and writing and all [174]other sedentary studies for the cultivating of the mind, which unavoidably take up a great part of a gentleman's time, quite from their cradles. Other manual arts, which are both got and exercised by labour, do many of them by that exercise not only increase our dexterity and skill, but contribute to our health too, especially such as employ us in the open air. In these, then, health and improvement may be join'd together; and of these should some fit ones be chosen, to be made the recreations of one whose chief business is with books and study. In this choice the age and inclination of the person is to be considered, and constraint always to be avoided in bringing him to it. For command and force may often create, but can never cure, an aversion: and whatever any one is brought to by compulsion, he will leave as soon as he can, and be little profited and less recreated by, whilst he is at it.
¶§ 203. That which of all others would please me best, would be a fainter, were there not an argument or two against it not easy to be answered. First, ill painting is one of the worst things in the world; and to attain a tolerable degree of skill in it, requires too much of a man's time. If he has a natural inclination to it, it will endanger the neglect of all other more useful studies to give way to that; and if he have no inclination to it, all the time, pains and money shall be employed in it, will be thrown away to no purpose. Another reason why I am not for painting in a gentleman, is, because it is a sedentary recreation, which more employs the mind than the body. A gentleman's more serious employment I look on to be study; and when that demands relaxation and refreshment, it should be in some exercise of the body, which unbends the thought, and confirms the health and strength. For these two reasons I am not for painting.
¶§ 204. In the next place, for a country gentleman I should propose one, or rather both these, viz. Gardening or husbandry in general, and working in wood, as a carpenter, joiner, or turner, these being fit and healthy recreations for a man of study or business. For since the mind endures not to be constantly employed in the same thing or way, and sedentary or studious men should have some exercise, that at the same dme might divert their minds and employ their bodies, I know none that could do it better for a country gentleman than these two; the one of them affording him exercise [175]when the weather or season keeps him from the other. Besides that, by being skill'd in the one of them, he will be able to govern and teach his gardener; by the other, contrive and make a great many things both of delight and use: though these I propose not as the chief end of his labour, but as temptations to it; diversion from his other more serious thoughts and employments by useful and healthy manual exercise being what I chiefly aim at in it.
¶§ 205. The great men among the antients understood very well how to reconcile manual labour with affairs of state, and thought it no lessening to their dignity to make the one the recreation to the other. That indeed which seems most generally to have employed and diverted their spare hours, was agriculture. Gideon among the Jews was taken from threshing, as well as Cincinnatus amongst the Romans from the plough, to command the armies of their countries against their enemies; and 'tis plain their dexterous handling of the flayl or the plough, and being good workmen with these tools, did not hinder their skill in arms, nor make them less able in the arts of war or government. They were great captains and statesmen as well as husbandmen. Cato Major, who had with great reputation born all the great offices of the commonwealth, has left us an evidence under his own hand, how much he was versed in country affairs; and, as I remember, Cyrus thought gardening so little beneath the dignity and grandeur of a throne, that he shew'd Xenophon a large field of fruit-trees all of his own planting. The records of antiquity, both among Jews and Gentiles, are full of instances of this kind, if it were necessary to recommend useful recreations by examples.
¶§ 206. Nor let it be thought that I mistake, when I call these or the like exercises of manual arts, diversions or recreations: for recreation is not being idle (as every one may observe) but easing the wearied part by change of business: and he that thinks diversion may not lie in hard and painful labour, forgets the early rising, hard riding, heat, cold and hunger of huntsmen, which is yet known to be the constant recreation of men of the greatest condition. Delving, planting, inoculating, or any the like profitable employments, would be no less a diversion than any of the idle sports in fashion, if men could but be brought to delight in them, which custom and [176]skill in a trade will quickly bring any one to do. And I doubt not but there are to be found those, who being frequently called to cards or any other play by those they could not refuse, have been more tired with these recreations than with any the most serious employment of life, though the play has been such as they have naturally had no aversion to, and with which they could willingly sometimes divert themselves.
¶§ 207. Play, wherein persons of condition, especially ladies, waste so much of their time, is a plain instance to me that men cannot be perfectly idle; they must be doing something; for how else could they sit so many hours toiling at that which generally gives more vexation than delight to people whilst they are actually engag'd in it ? 'Tis certain, gaming leaves no satisfaction behind it to those who reflect when it is over, and it no way profits either body or mind: as to their estates, if it strike so deep as to concern them, it is a trade then, and not a recreation, wherein few that have any thing else to live on thrive: and at best, a thriving gamester has but a poor trade on't, who fills his pockets at the price of his reputation.
¶Recreation belongs not to people who are strangers to business, and are not wasted and wearied with the employment of their calling. The skill should be, so to order their time of recreation, that it may relax and refresh the part that has been exercised and is tired, and yet do something which besides the present delight and ease, may produce what will afterwards be profitable. It has been nothing but the vanity and pride of greatness and riches, that has brought unprofitable and dangerous pastimes (as they are called) into fashion, and persuaded people into a belief, that the learning or putting their hands to any thing that was useful, could not be a diversion fit for a gentleman. This has been that which has given cards, dice and drinking so much credit in the world: and a great many throw away their spare hours in them, through the prevalency of custom, and want of some better employment to fill up the vacancy of leisure, more than from any real delight is to be found in them. They cannot bear the dead weight of unemployed time lying upon their hands, nor the uneasiness it is to do nothing at all: and having never learned any laudable manual art wherewith to divert themselves, they have recourse to those foolish or ill ways in use, to help [177]off their time, which a rational man, till corrupted by custom, could find very little pleasure in.
¶§ 208. I say not this, that I would never have a young gentleman accommodate himself to the innocent diversions in fashion amongst those of his age and condition. I am so far from having him austere and morose to that degree, that I would persuade him to more than ordinary complaisance for all the gaieties and diversions of those he converses with, and be averse or testy in nothing they should desire of him, that might become a gentleman and an honest man. Though as to cards and dice, I think the safest and best way is never to learn any play upon them, and so to be incapacitated for those dangerous temptations and incroaching wasters of useful time. But allowance being made for idle and jovial conversation and all fashionable becoming recreations; I say, a young man will have time enough from his serious and main business, to learn almost any trade. 'Tis want of application, and not of leisure, that men are not skilful in more arts than one; and an hour in a day, constantly employed in such a way of diversion, will carry a man in a short time a great deal farther than he can imagine: which, if it were of no other use but to drive the common, vicious, useless, and dangerous pastimes out of fashion, and to shew there was no need of them, would deserve to be encouraged. If men from their youth were weaned from that sauntring humour wherein some out of custom let a good part of their lives run uselessly away, without either business or recreation, they would find time enough to acquire dexterity and skill in hundreds of things, which, though remote from their proper callings, would not at all interfere with them. And therefore, I think, for this, as well as other reasons before-mentioned, a lazy, listless humour that idly dreams away the days, is of all others the least to be indulged or permitted in young people. It is the proper state of one sick and out of order in his health, and is tolerable in nobody else of what age or condition soever.
¶§ 209. To the arts above-mentioned may be added perfuming, varnishing, graving, and several sorts of working in iron, brass, and silver; and if, as it happens to most young gentlemen, that a considerable part of his time be spent in a great town, he may learn to cut, polish, and set precious stones, or employ himself in grinding [178]and polishing optical glasses. Amongst the great variety there is of ingenious manual arts, 'twill be impossible that no one should be found to please and delight him, unless he be either idle or debauched, which is not to be supposed in a right way of education. And since he cannot be always employ'd in study, reading, and conversation, there will be many an hour, besides what his exercises will take up, which, if not spent this way, will be spent worse. For I conclude, a young man will seldom desire to sit perfectly still and idle; or, if he does, 'tis a fault that ought to be mended.
¶§ 210. But if his mistaken parents, frighted with the disgraceful names of mechanic' and trade, shall have an aversion to any thing of this kind in their children; yet there is one thing relating to trade, which, when they consider, they will think absolutely necessary for their sons to learn.
¶Merchants' accompts, tho' a science not likely to help a gentleman to get an estate, yet possibly there is not any thing of more use and efficacy, to make him preserve the estate he has. 'Tis seldom observed, that he keeps an accompt of his income and expences, and thereby has constantly under view the course of his domestick affairs, lets them run to ruin: and I doubt not but many a man gets behind-hand before he is aware, or runs farther on when he is once in, for want of this care, or the skill to do it. I would therefore advise all gentlemen to learn perfectly merchants' accompts, and not to think it is a skill that belongs not to them, because it has received its name from, and has been chiefly practised by men of traffick.
¶§ 211. When my young master has once got the skill of keeping accounts (which is a business of reason more than arithmetick) perhaps it will not be amiss that his father from thenceforth require him to do it in all his concernments. Not that I would have him set down every pint of wine or play that costs him money; the general name of expences will serve for such things well enough: nor would I have his father look so narrowly into these accompts, as to take occasion from thence to criticise on his expences; he must remember that he himself was once a young man, and not forget the thoughts he had then, nor the right his son has to have the same, and to have allowance made for them. If therefore I would have the young gentleman oblig'd to keep an account, it is not at all to have [179]that way a check upon his expences (for what the father allows him, he ought to let him be fully master of) but only, that he might be brought early into the custom of doing it, and that it might be made familiar and habitual to him bedmes, which will be so useful and necessary to be constantly practised the whole course of his life. A noble Venetian, whose son wallowed in the plenty of his father's riches, finding his son's expences grow very high and extravagant, ordered his cashier to let him have for the future no more money than what he should count when he received it. This one would think no great restraint to a young gentleman's expences; who could freely have as much money as he would tell. But yet this, to one that was used to nothing but the pursuit of his pleasures, prov'd a very great trouble, which at last ended in this sober and advantageous reflection: if it be so much pains to me barely to count the money I would spend, what labour and pains did it cost my ancestors, not only to count, but get it? This rational thought, suggested by this little pains impos'd upon him, wrought so effectually upon his mind, that it made him take up, and from that time forwards prove a good husband. This, at least, every body must allow, that nothing is likelier to keep a man within compass than the having constantly before his eyes the state of his affairs in a regular course of accompt.
¶§ 212. The last part usually in education is travel, which is commonly thought to finish the work, and complete the gentleman. I confess travel into foreign countries has great advantages, but the time usually chosen to send young men abroad, is, I think, of all other, that which renders their least capable of reaping those advantages. Those which are propos'd, as to the main of them, may be reduced to these two: first, language, secondly, an improvement in wisdom and prudence, by seeing men, and conversing with people of tempers, customs and ways of living, different from one another, and especially from those of his parish and neighbourhood. But from sixteen to one and twenty, which is the ordinary time of travel, men are, of all their lives, the least suited to these improvements. The first season to get foreign languages, and form the tongue to their true accents, I should think, should be from seven to fourteen or sixteen, and then too a tutor with them is useful and necessary,[180] who may with those languages teach them other things. But to put them out of their parents' view at a great distance under a governor, when they think themselves to be too much men to be governed by others, and yet have not prudence and experience enough to govern themselves, what is it, but to expose them to all the greatest dangers of their whole life, when they have the least fence and guard against them ? 'Till that boiling boisterous part of life comes in, it may be hoped the tutor may have some authority: neither the stubbornness of age, nor the temptation or examples of others, can take him from his tutor's conduct till fifteen or sixteen; but then, when he begins to comfort himself with men, and thinks himself one; when he comes to relish and pride himself in manly vices, and thinks it a shame to be any longer under the controul and conduct of another, what can be hoped from even the most careful and discreet governor, when neither he has power to compel, nor his pupil a disposition to be persuaded; but on the contrary, has the advice of warm blood and prevailing fashion, to hearken to the temptations of his companions, just as wise as himself, rather than to the persuasions of his tutor, who is now looked on as an enemy to his freedom? And when is a man so like to miscarry, as when at the same time he is both raw and unruly? This is the season of all his life that most requires the eye and authority of his parents and friends to govern it. The flexibleness of the former part of a man's age, not yet grown up to be headstrong, makes it more governable and safe; and in the after-part, reason and foresight begin a little to take place, and mind a man of his safety and improvement. The time therefore I should think the fittest for a young gentleman to be sent abroad, would be, either when he is younger, under a tutor, whom he might be the better for; or when he is some years older, without a governor; when he is of age to govern himself, and make observations of what he finds in other countries worthy his notice, and that might be of use to him after his return; and when too, being throughly acquainted with the laws and fashions, the natural and moral advantages and defects of his own country, he has something to exchange with those abroad, from whose conversation he hoped to reap any knowledge.
¶§ 213. [Wanting].
¶§ 214. The ordering of travel otherwise, is that, I imagine, [181]which makes so many young gentlemen come back so little improved by it. And if they do bring home with them any knowledge of the places and people they have seen, it is often an admiration of the worst and vainest practices they met with abroad; retaining a relish and memory of those things wherein their liberty took its first swing, rather than of what should make them better and wiser after their return. And indeed how can it be otherwise, going abroad at the age they do under the care of another, who is to provide their necessaries, and make their observations for them? Thus under the shelter and pretence of a governor, thinking themselves excused from standing upon their own legs or being accountable for their own conduct, they very seldom trouble themselves with enquiries or making useful observations of their own. Their thoughts run after play and pleasure, wherein they take it as a lessening to be controll'd; but seldom trouble themselves to examine the designs, observe the address, and consider the arts, tempers, and inclinations of men they meet with; that so they may know how to comport themselves towards them. Here he that travels with them is to screen them; get them out when they have run themselves into the briars; and in all their miscarriages be answerable for them.
¶§ 215. I confess, the knowledge of men is so great a skill, that it is not to be expected a young man should presently be perfect in it. But yet his going abroad is to little purpose, if travel does not sometimes open his eyes, make him cautious and wary, and accustom him to look beyond the outside, and, under the inoffensive guard of a civil and obliging carriage, keep himself free and safe in his conversation with strangers and all sorts of people without forfeiting their good opinion. He that is sent out to travel at the age, and with the thoughts of a man designing to improve himself, may get into the conversation and acquaintance of persons of condition where he comes; which, tho' a thing of most advantage to a gentleman that travels, yet I ask, amongst our young men that go abroad under tutors, what one is there of an hundred, that ever visits any person of quality? Much less makes an acquaintance with such, from whose conversation he may learn what is good breeding in that country, and what is worth observation in it; tho' from such persons it is, one may learn more in one day, than in a year's rambling [182]from one inn to another. Nor indeed, is it to be wondered; for men of worth and parts will not easily admit the familiarity of boys who yet need the care of a tutor; tho' a young gentleman and stranger, appearing like a man, and shewing a desire to inform himself in the customs, manners, laws, and government of the country he is in, will find welcome assistance and entertainment amongst the best and most knowing persons every where, who will be ready to receive, encourage and countenance, an ingenuous and inquisitive foreigner.
¶§ 216. This, how true soever it be, will not I fear alter the custom, which has cast the time of travel upon the worst part of a man's life; but for reasons not taken from their improvement. The young lad must not be ventured abroad at eight or ten, for fear of what may happen to the tender child, tho' he then runs ten times less risque than at sixteen or eighteen. Nor must he stay at home till that dangerous, heady age be over, because he must be back again by one and twenty, to marry and propagate. The father cannot stay any longer for the portion, nor the mother for a new set of babies to play with; and so my young master, whatever comes on it, must have a wife look'd out for him by that time he is of age; tho' it would be no prejudice to his strength, his parts, or his issue, if it were respited for some time, and he had leave to get, in years and knowledge, the start a little of his children, who are often found to tread too near upon the heels of their fathers, to the no great satisfaction either of son or father. But the young gentleman being got within view of matrimony, 'tis time to leave him to his mistress.
¶§ 217. Tho ' I am now come to a conclusion of what obvious remarks have suggested to me concerning education, I would not have it thought that I look on it as a just treatise on this subject. There are a thousand other things that may need consideration; especially if one should take in the various tempers, different inclinations, and particular defaults, that are to be found in children, and prescribe proper remedies. The variety is so great that it would require a volume; nor would that reach it. Each man's mind has some peculiarity, as well as his face, that distinguishes him from all others; and there are possibly scarce two children who can be conducted by exactly the same method. Besides that, I think a prince, [183]a nobleman, and an ordinary gentleman's son, should have different ways of breeding. But having had here only some general views in reference to the main end and aims in education, and those designed for a gentleman's son, whom, being then very little, I considered only as white paper, or wax, to be moulded and fashioned as one pleases; I have touched little more than those heads which I judged necessary for the breeding of a young gentleman of his condition in general; and have now published these my occasional thoughts with this hope, that tho' this be far from being a complete treatise on this subject, or such as that every one may find what will just fit his child in it, yet it may give some small light to those, whose concern for their dear little ones makes them so irregularly bold, that they dare venture to consult their own reason in the education of their children, rather than wholly to rely upon old custom.