Children, therefore, are to be trained up in the Elementary School, for helping forward the abilities of themind, in these four things, as recommended to us both by reason and custom:Reading, to enable us to receive what has been bequeathed to us by others, and to store our memories with what is best for us;Writing, to enable us to do for others what was done for us, by handing on the fruits of our own experience, and besides to serve our own purposes;Drawing, to be a guide to the senses, and to afford us pleasure in the objects of sight; andMusic, both with the voice and with an instrument, for the reasons above stated.
By reading we receive what antiquity has left us; by writing we hand on what posterity craves of us; by both we get great advantage in all the circumstances of our daily life. By delineating with the pencil, what object is there open to the eye, either brought forth by nature, or set forth by art, the knowledge and use of which we cannot attain to? By the study of music, besides the acquirement of a noble science, so definitely formed by arithmetical precept, so necessary a step to further knowledge, such a glass in which to behold both the beauty of concord and the blots of dissension, even in a body politic, how much help and pleasure our natural weakness receives for consolation, for hope, for courage! I do not touch here on the skilful handling of the untrained voice, nor the fine exercising of the unskilled fingers, though these things are not to be neglected where they can be obtained, and are naturally required when imperfection is to be removed by them. Again, does not all our learning, apprehended by the eye and uttered by the tongue, confess the great benefit it receives by reading? Does not all our expression, brought forth by the mind and set down by the pen, acknowledge obligation to the study of writing? Do not all our descriptions, which picture to the sense whatis fashioned in thought, both preach and praise the pencil which makes them visible? Does not all our delight in times of leisure,—and we labour only for the sake of gaining rest and freedom from care,—protest in plain terms that it is wonderfully indebted to the music of both voice and instrument? This is the natural sweetener of our bitter life, in the judgment of every man who is not too much soured. Now, what quality of learning is there, deserving of any praise, that does not fall within this elementary course, or is not furthered by it, whether it be connected with the higher professions, or occupations of lower rank, or the necessary trades of common life?
Inasmuch as Grammar is used partly as a help to foreign languages, it furthers us very much in that way, because all our learning being got from foreign countries, as registered in their tongues, if we lack the knowledge of the one, we lack the hope of the other.
When learning and knowledge came first to light, those men who were the authors of them uttered their minds in the same speech that they used when they bred the things. And as they needed no foreign tongue for matter that was bred at home, so they had no use of any Grammar but that by which they endeavoured to refine their natural speech at home. But when their devices, first set out in their own tongues, were afterwards sought for by foreign students to increase their learning and to enrich their country with foreign wares, the foreign students were then driven to seek the assistance of Grammar of the second kind, because they could not understand the thingswhich were written in a foreign tongue, without the knowledge of the tongue itself.
In the primitive Grammar children being trained as I now require, went straightway from the elementary to the substance of learning, and to the mathematical sciences, which are so termed, because indeed the whole scholars’ learning consisted in them, as in the first degree of right study. For whatever goes before them in right order is nothing but mere elementary study, and whatever goes before them in wrong order, as it is distorted in nature, it works no great wonder. But in the second use of Grammar, we are forced of necessity, after the elementary subjects, however hurried and simple they may be, to deal with the tongues ere we pass to the substance of learning; and this help from the tongues, though it is most necessary, as our study is now arranged, yet hinders us in time, which is a thing of great price,—nay, it hinders us in knowledge, a thing of greater price. For in lingering over language we are removed and kept back one degree further from sound knowledge, and this hindrance comes in our best learning time, while we are under masters and readers, of whom we may learn far better than of ourselves, if as much regard be had to their choice, as I have elsewhere recommended.
The proof of a good Elementary Course is, that it should follow nature in the multitude of its gifts, and that it should proceed in teaching as she does in developing. For as she is unfriendly wherever she is forced, so she is the best guide that anyone can have, wherever she shows herself favourable. Wherefore, if nature makes a child most fit to excel in many aptitudes,provided these are furthered by early training, is not that education much to be blamed that fails to do its part, allowing the child to be deprived by negligence of the excellence that nature intended for it? Again, seeing that there are no natural gifts that cannot be helped forward by training, is not that manner of study to be most highly approved which takes most pains where nature is most lavish? The hand, the ear, the eye, are the chief means of receiving and handing on our learning. And does not this course of study instruct the hand how to write, to draw, to play; the eye to read by letters, to distinguish form by lines, to judge by means of both; the ear to call for the sound of voice and instrument for its own pleasure and cultivation? And, in general, whatever gift nature has bestowed upon the body, to be brought out or improved by training, for any profitable use in life, does not this elementary course find it out and make the most of it? As for the capacities of the mind, whether they concern virtuous living or skill in learning, whatever be the art, science, or profession to which they belong, do they not all evidently depend upon reading and writing as their natural foundations? The study of language must be the basis of grammar, rhetoric, logic, and their derivatives, among which may be counted all the parts of philosophy, both moral and natural, as well as the three professions of divinity, law, and medicine, using as they do in all their branches the instrument of speech. If mathematics be in question, or any kindred subjects that have a bearing on mechanical science, though their secondary use is to whet the mental powers, yet they must rest on a study of the properties of number, figure, motion, and sound. And as for our pleasure in the beauties of art, that isobtained by the provision of drawing for the eye and music for the ear. So that, in my opinion, the fathers and founders of this elementary course (which I am only attempting to reintroduce, though with as much goodwill as so good a thing deserves) have shown great foresight in laying such sure foundations as to secure that all natural capacities shall not only be carefully fostered at their first sprouting, but brought to the fullest perfection when they are ripe for the harvest. When I use the termnatureI mean that power which God has implanted in his creatures, both to preserve the race and to fulfil the end of their being. The continuance of their kind is the proof of their being, but the fulfilment of their end is the fruit of their being. This latter is the point to which education has a special eye (though it does not despise the other), so that the young fry may be brought up to prove good in the end, and serve their country well in whatever position they may be placed. For the performance of this end I take it that this elementary course is most sufficient, being the best means of perfecting all those powers with which nature endows our race, by using those studies which art and reflection appoint, and those methods which nature herself suggests. For the end of education and training is to help nature to her perfection in the complete development of all the various powers.
This is what I mean by following nature, not counterfeiting her in her own proper work by foolish imitation, or perverse attempt to produce her effects, like an Apelles in portraiture or an Archimedes in the laws of motion, but after considering and marking with good judgment what are the natural tendencies and inclinations, to frame a scheme of education in consonance with these, and bring to perfection byart all those powers which nature bestows in frank abundance.
For the physical life of man, in order to maintain and develop both the individual and the species, nature has provided organs that receive, prepare and distribute nourishment for the body, and has, besides, given us for self-preservation the power of perceiving all sensible things by means of feeling, hearing, seeing, smelling, and tasting. These qualities of the outward world, being apprehended by the understanding and examined by the judgment, are handed over to the memory, and afterwards prove our chief—nay, our only—means of obtaining further knowledge. Moreover, we have also a power of movement, either under the influence of emotion or by the enticement of desire, either for the direct purposes of life, as in the action of the pulse and in breathing, or for outward action, such as walking, running, or leaping. To serve the end both of sense-perception and of motion, nature has planted in the body a brain, the prince of all our organs, which by spreading its channels through every part of our frame produces all the effects through which sense passes into motion.
Further, our soul has in it a desire to obtain what it holds to be good, and to avoid what it thinks evil. This desire is stirred either by quiet allurement or by violent incitement, and when once it is inflamed it strives to compass its end. To satisfy this desire nature has given us a heart to kindle heat, and as the sense is moved by the qualities of the object, and motion is effected by means of sinews, so appetite, being stirred by the object of desire or repulsion, is supplied with the means of satisfying itself.
Last of all, our soul has in it an imperial prerogativeof understanding beyond sense, of judging by reason, of directing action for duty towards God and our fellowmen, for conquest in affection and attainment in knowledge, and for such other things as minister to the varied uses of our mortal life, and prove its title to continue beyond the sphere of this roaming pilgrimage. To serve this honourable purpose of understanding and reasoning, nature, though she has no place in this earthly body of ours worthy to receive such great and stately guests with their whole retinue, yet does what she can, and, herself acting as harbinger, assigns them for lodging her principal chamber, the very closet of the brain, where she bestows every one of reason’s understanding friends, according to their various ranks and special dignities. All those capacities in their first natural condition concern only the existence of an uncultivated man; but when they are fashioned to their best by good education, they form the life of a perfect and excellent man. For to exist merely, to feed, to multiply, to use the senses, to desire, to have natural and unimproved reason—what great thing is it, though it is something more than brute beasts have, if the other divine qualities that build upon these are not diligently followed? These higher powers not only rise out of the lower at the first, but honour them in the end, just as the best fruit honours its first blossom, or as the most skilful work graces the first ground on which it is wrought. Besides that they prove themselves to be the most excellent ends which nature meant from the first, though she herself made but a weak show, however pliable for man’s industry to work on for his own advantage. He who does not live at all cannot live well; he who does not feed at all cannot feed moderately; he who does not reproduce cannot exercisecontinence; he who has no sense cannot use it soberly; he who does not desire cannot desire considerately; he who uses no reason cannot use it advisedly. But he who exercises all these functions has in them all the capacities that nature can afford him to use them all well, and he will so use them if judgment rule as much in having them well as necessity in having them at all. For reason, as it is our difference in comparison with beasts, is our excellence in comparison with men, if we use it aright.
Those powers of reasoning and understanding in man, therefore, being handled in a workmanlike fashion and applied to their best uses by such devices and means as are thought fittest, direct the natural appetites so as to secure the health of the parts appointed for them, and of the whole body, which is compounded of those parts. They develop the senses and their organs to their best perfection and longest endurance. They restrain desire to the rule of reason and the advice of foresight. They enrich the mind and the soul itself by laying up in the treasury of remembrance all arts and imaginations, all knowledge, wisdom, and understanding, by which either God is to be honoured or the world is to be honestly and faithfully served; and this heavenly benefit is begun by education, and confirmed and perfected by continuous exercise, which crowns the whole work.
In naming the persons who were to receive the benefit of education I did not exclude young maidens, and, therefore, seeing I made them one branch of my division, I must now say something more about them. Some may think that the matter might wellenough have been passed over in silence, as not belonging to my purpose, seeing that my professional concern is with the education of boys. But seeing that I begin as low as the first elementary training, in which young maidens ordinarily share, how could I seem to take no notice of them? And to prove that they ought to receive education I find four special reasons, any one of which—therefore surely all together—may persuade their greatest adversary, much more then myself, who am for them tooth and nail. The first is the custom of the country, which allows them to learn. The second is the duty we owe to them, charging us in conscience not to leave them deficient. The third is their own aptness to learn, which God would never have bestowed on them to remain idle or to be used to small purpose. The fourth is the excellent results shown in them when they have had the advantage of good upbringing.
I do not advocate sending young maidens to public Grammar Schools, or to the Universities, as this has never been the custom in this country. I would allow them learning within certain limits, having regard to the difference in their vocation, and in the ends which they should seek in study. We see young maidens are taught to read and write, and can learn to do well in both; we hear them both sing and play passing well; we know that they learn the best and finest of our learned languages to the admiration of all men. As to the living modern languages of highest reputation in our time, if any one is inclined to deny that in these they can compare with the best of our sex, they will claim no other tests than to talk with such a one in whichever of these tongues he may choose. These things our country doth stand to; these accomplishmentstheir parents procure for them according to their means and opportunities, in so far as their daughters’ aptitude doth offer hope of their gaining an advantage through them, by being preferred in marriage or some other career. Nay, do we not see in our country some of that sex so excellently well trained, and so rarely qualified in regard both to the tongues themselves and to the subject-matter contained in them, that they may be placed along with, or even above, the most vaunted paragons of Greece or Rome, or the German and French gentlewomen so much praised by recent writers, or the Italian ladies who dare even to write themselves, and deserve fame for so doing?
And what be young maidens in relation to our sex? Do we not, according to nature, choose from among them those who are to be our nearest and most necessary friends, the mothers of our children? Are they not the very creatures that were made for our comfort, the only remedy for our solitude, our closest companions in weal or woe, sharers in all our fortunes until death? And can we in conscience do otherwise than give careful thought to the welfare of those that are linked to us in so many ways? Is it a small thing to have our children’s mothers well strengthened in mind as in body? And is there any better means of strengthening their minds than to teach them that knowledge of God and religion, of civil and domestic duties, which we ourselves gain by education, and ought not to deny to them—that education which is to be found in books, and can be so well acquired in youth?
If Nature has given to young maidens abilities to prove excellent in their kind, and yet thereby in no way to fail in their most laudable duties in marriage, but rather to beautify themselves with admirableornaments, are we not to be charged with extreme unnaturalness if we do not guide by discipline what is given to them by Nature?
The excellent effects in those women who have been well trained show clearly that they deserve the best training. What better example can be found to assure the world than our most dear sovereign lady and princess, who is so familiarly acquainted with the nine Muses that they strive which may love her best for being the most learned, and for whose excellent knowledge we who taste of the fruit have most cause to rejoice?
But now having granted them the benefit and society of our education, we must determine the end which this training is to serve, so that it may be better applied. Our training is without restriction either as regards subject-matter or method, because our employment is so general; their functions are limited, and so must their education be also. If a young maiden is to be brought up with a view to marriage, obedience to authority and similar qualities must form the best kind of training; if from necessity she has to learn how to earn her own living, some technical training must prepare her for a definite calling; if she is to adorn some high position she must acquire suitable accomplishments; if she is destined for government, which may be offered to her by men, and is not denied her by God, the greatness of the position calls for general excellence, and a variety of gifts. Wherefore, having these different ends always in view, we may appoint them different kinds of training in accordance with circumstances.
But some churlish carper will say: “What should women do with learning?†Such a one will never pick out the best, but be always ready to blame the worst. If all men always made a good use of their learning we might have something to allege against women, but seeing that misuse is common to both sexes why should we blame them, when we are not free from the same infirmity ourselves? Some women may make a bad use of their writing, others of their reading; some may turn all that they learn to bad account. And I pray you what do we? I do not excuse ill, but I bar those from accusing who are as bad themselves. As we share both virtues and vices with women, let us exchange forbearance, and, hoping for the best, give them free opportunity.
This is my opinion as to which ought to be educated and when they should begin. The same liberty, in respect of circumstances, being allowed to parents in regard to their daughters as has been granted to them with their sons, the same consideration being had for their fitness of mind and body, and the same care being taken for suitable physical exercise to further their health and strength, I consider the same time of beginning proper for both—a time not to be wholly determined by years, but rather by their development as shown by their ability to use their intelligence without tiring, and to work without wearying their bodies. For though girls seem generally to have a quicker ripening of intelligence than boys, in spite of appearances this is not the case. Through natural weakness they cannot contain long what they possess, and so give it out very soon; yet there are prating boys justas there are prattling wenches. Besides, their brains are not so much laden as those of boys, either as regards amount or variety, and therefore like empty casks they make the greater noise. In the same way those men who seem to be very quickwitted by some sudden pretty answer or some sharp repartee, are not always most burdened with learning, but merely offer the best out of a small store, taking after their mothers. Though they must of course possess this sharpness of wit since it manifests itself, yet it might dwell within them a great while without manifesting itself, if study kept them quiet, or they were preoccupied with great deeds. It is small affairs, urging to speedy expression, that beget that kind of readiness. Boys have it always but often hide it because they can afford to wait; girls have it always and always show it, because they are in a greater hurry. And seeing it is to be found in both, it deserves care in both, so that they should neither be pushed on too much nor allowed to be idle too long. Maidens are naturally weaker in body, therefore more attention must be paid to them in this regard than is necessary for boys. They are to be the principal pillars in the upholding of households, and so they are likely to prove if their training be wise. They will be the dearest comfort a man can have if they incline to good, the greatest curse, if they tread awry. Therefore they are to be warily tended, as they bear a jewel of such worth in a vessel of such weakness.
The rare excellences in some women cannot be taken as a precedent for all to follow, as they only show us the special success that a few parents have attained in their daughters’ upbringing. These shining examples,however, though they cannot be used to form general precepts, are at least proofs that women can learn if they will, and may learn what they please, if they lend their minds to it. To learn to read is very common where it is convenient, and writing is not refused, where opportunity serves. Reading, even if it were of no other use, is very needful for religion, to enable them to know what they ought to perform, if they have none whom they can listen to, or if their memories are not steadfast, to refresh them. Here I may not omit many great pleasures which those women that have time and skill to read, without hindering their housewifery, do continually receive by reading comforting and wise discourses, penned either in the form of history or directions to live by. As for writing, though it may be abused, it is often very convenient, especially in matters of business.
Music is very desirable for maidens where it is to be had, though chiefly for the satisfaction of the parents when the daughters are young, as is generally shown when the young wenches become young wives, and in learning to be mothers, lightly forget their music, thus proving that they studied it more to please their parents than themselves. But if having been once learned, it can be kept up, as is quite possible with proper management, it is a pity to let it go, as it was acquired only with great pains and at considerable cost. Learning to sing and play from the notes is easy enough, if it be attended to from the first, and this can be kept up too, though it suffers from discontinuance. Seeing it is but little that girls can learn, the time being so short, because they are always in haste to get husbands, it is expedient that what they do should be done perfectly, so that with the loss of their penny they do not lose their pennyworth also.
As for skill in needlework and housewifery, it is a great recommendation in a woman to be able to govern and direct her household, to look to her home and family, to provide and take care of necessaries, although the good-man pay, to know the resources of her kitchen in regard to all over whom she has charge, in sickness and in health. But I meddle not with this as I am only dealing with things that are incident to learning. I have now spoken of all the subjects that should universally be taught to girls.
The question as to how far any maiden may proceed in learning beyond the subjects already spoken of requires more consideration and more careful handling as it is a matter of some moment concerning those in high position. And yet there are some of low degree that seek to resemble those above them, and are satisfied even with an appearance of imitation, but in so doing they are passing the bounds of what is beseeming to their birth. It is mere folly when a parent of humble station traineth up his daughter in these high accomplishments, of which I shall presently speak, if she marries in her own lowly rank. For in such a case these gifts will seem so out of place that she will not gain the respect that is paid to one who has been wisely brought up, but will rather be accused of vain presumption. Each rank has a certain preparation becoming to it, which is best secured when there is no attempt to overstretch one’s powers. If some unusual capacity attain success beyond expectation, it is generally a marked exception, and whoever shoots at the same mark, in the hope of hitting, may sooner miss, for there are many chances of missing to one of hitting,and wonders that are seen only once are no examples to imitate. Every maid may not hope to speed as she would wish, because one hath sped better than she could have wished.
When the question ishow mucha woman ought to learn, the answer may be, “as much as shall be needful,†and if this is doubtful also, the reply may be, either as much as befits what her parents hope to obtain for her, if their position be humble, or as much as is in keeping with the prospects naturally belonging to their rank, if that rank be high. If the parents be of good standing, and the daughters have special aptitudes, these may be successfully cultivated, so that the young maidens are very soon commended to right honourable matches in which their accomplishments will be seemly and serviceable, benefitting perhaps the commonwealth as well as their own families. If the parents be of humble rank, and the maidens in their education show from the very first some special gifts that offer good promise, even with natural progress, there is ground for hope that their unusual qualities may bring them to some great match. Doubtless this hope may fail, for great personages have not always the good judgment, nor young maidens the good fortune, that would lead to such a result, yet in any case the maidens would remain the gainers, for they at least have their gifts to comfort their mediocre station, and those great personages lose from the lack of judgment to set forth their nobility.
Carrying the education further may consist either in perfecting the four studies already mentioned, reading well, writing neatly, singing sweetly, and playing finely,to such an unusual degree, that though the things are but ordinary, special excellence in them may bring more than ordinary admiration, or else in acquiring skill in languages in addition to the above, so that the abundance of gifts may cause yet more wonder.
I fear women would have little turn for geometry or the sister sciences, nor would I make them mathematicians, except in so far as they study music, nor lawyers to plead at the bar, nor physicians, though skill in herbs has been much commended in women, nor would I have them profess divinity, to preach in pulpits, though they must practice it as virtuous livers. Philosophy would help them in general discourse, if they had leisure to study it, but the knowledge of some tongues, either as the vehicle of deeper learning, or for their immediate uses, may well be wished for them, and all those powers also that belong to the furniture of speech. If I should allow them the pencil to draw, as well as the pen to write, and thereby entitle them to all my elementary studies, I might have good reasons to give. For young maidens are ready enough to take to it, and it would help to beautify their needlework.
And is not a young gentlewoman, think you, thoroughly well equipped who can read distinctly, write neatly and swiftly, sing sweetly, and play and draw well, understand and speak the learned languages, as well as the modern tongues approved by her time and country, and who has some knowledge of logic and rhetoric, besides the information acquired in her study of foreign languages? If in addition to all this she be an honest woman and a good housewife, would she not be worth wishing for and worth enshrining? And is it likely that her children will be one whit the worse brought up?
The only other question in regard to young maidens is where, and under whom, they should learn, and this depends on how long their studies can extend, which is generally till they are about thirteen or fourteen years old.
Those who are able to continue longer have their time and place suitably appointed, according to the circumstances of their parents. As for their teachers, their own sex were fittest in some respects, but ours frame them best, and with good regard to some circumstances, will bring them up excellently well, especially if the parents co-operate by exercising a wise control over them. The greater-born ladies and gentlemen, as they are to enjoy the benefit of this education most, so they have the best means of prosecuting it, being able to secure the best teachers, and not being limited in time. And so I take my leave of young maidens and gentlewomen, to whom I wish as well as I have said well of them.
Under my last heading I set forth at large how young maidens were to be advanced in learning according to their rank, which methought was very incident to my purpose, because they are counterbranches to us as mortal and reasonable creatures, and also because they are always our mates, and may sometimes, according to law and birth, be our mistresses. Now, considering that they are always closely connected with us, and sometimes exceed us in dignity of position, as they share with us all qualities, and all honours even up to the sceptre, why should they not also share in our training and education, so that they may perform wellthe part which they have to play, whether it be in a position of equality with us, or sovereignity above us? Here now ensueth another question of great importance in regard to the kind of people who are to be dealt with, the question of a class whose position is always in the superlative, and of whom great things are expected, though sometimes by their own fault they forfeit their chances, and hand them over to others whom nature ennobles through their inborn virtues—I mean young gentlemen of all ranks up to the crown itself. It is the custom among those of good birth to prefer to have their sons educated privately at home rather than at school. This is reasonable enough for maidens because of their sex, but young gentlemen should be educated publicly, that they may have the benefit of mixing with others, as has been the custom in all the best ordered commonwealths, and has been recommended by all the most learned writers, even in the case of princes.
What is the import of these two words ‘private education’?Privateis that which hath respect in all circumstances to some particular case;publicin all circumstances regardeth every one alike.Educationis the bringing up of one, not to live alone, but amongst others, because company is our natural medium; whereby he shall be best able to perform all those functions in life which his position shall require, whether public or private, in the interest of his country in which he was born, and to which he owes his whole service. All these functions are in reality public, and concern everyone, even when they seem most private, because individual ends must be adjusted to wider social ends; and yet people give the preference to private educationwhere all the circumstances are peculiar to one learner; as if he who was brought up alone were always to live alone, or as if one should say, ‘I will have you to deal with all, but never to see all; your end shall be public, but your means shall be private.’ How can education be private? It is an abuse of the name as well as of the thing. This isolation, for a pretended advantage in education, of those who must afterwards pass on together, is very mischievous, as it allows every parent to follow out his own whims, relying on the privacy of his own house to be free from criticism, on the subserviency of the teacher whom he may choose to suit his own purposes, and on the submission of his child who is bound to obey him on pain of meeting his displeasure. In public schools such swerving from what is generally approved is impossible. The master is always in the public eye, what he teaches is known to all; the child is not alone, and he learns only what has been submitted to the judgment of the community. Whatever inconveniences may be inseparable from schools, still greater arise in private education. It puffs up the recluse with pride; it is an enemy to sympathy between those who have unequal opportunities; it fosters self-conceit in the absence of comparison with others; it encourages contempt in the superior, and envy in the inferior. This kind of education which soweth the seed of dissension by discovering differences, where the fruits of a common upbringing should be seen in the firm knitting of social bonds, should be discouraged owing to its effect in instilling the poison of spite. Certainly the thing doth naturally tend this way, though its influence may be often interrupted in time by the pressure of public opinion. But if the child turn out better then I have forecast, and show himselfcourteous, it will be due to his natural goodness, or to his experience outside, not to the kind of education which brings no such courtesy, though the child may see it in his parents, and read of it in his books. Sometimes it maketh him too sheepishly bashful when he comes to the light, owing to his being unaccustomed to company. More commonly, however, he is too childishly bold through noting nothing except what he breeds in his own mind in his solitary training, where he thinks only of himself, and has none to control him, not even his master, whatever show there may be of obedience to authority in this private cloistering. Surely it is reasonable for one in his childhood to become acquainted with other children, seeing he has to live with them as men in his manhood. Is it good for the ordinary man to be brought up on a well-regulated public system, and not good for the man of higher position? By ‘private’ I do not mean what is done at home for public uses—in that case almost everything might be called private—but what is kept at home by preference, in order to serve the better the interest of a particular individual. It would seem to be generally a question not of the matter or the method of education, but of the select privacy of the place where it is given. I must beg leave to say that the results are in favour of public training, which from the midst of mediocrity brings up scholars of such excellence that they take a worthy place in all ranks, even next to the highest, whereas private education with all its advantages of wealth, doth rarely show anything in learning and judgment above bare mediocrity. There is no comparison between the two kinds, if prejudice be set aside. If the privately-taught pupil chance to come to speak, it mostly falleth out dreamingly, because seclusion in educationis a punishment to the tongue; and in teaching a language to exclude companions to speak to, is like seeking to quench thirst, yet closing the mouth so that no moisture can get in. If such a pupil come to write, it is lean, and nothing but skin, betraying the great pains the master hath had to take, in default of any helping circumstances through the pupil’s intercourse with companions. The boy can but repeat what he hears, and he hears only one person who, though he knew everything, cannot say much, for he hath no sufficient audience to provoke him to utterance. If the master made an effort to deliver himself of anything weighty, methinks an unobserved listener would hear a strange discourse, and would find the boy asleep; or, if he had a companion, playing with his hands or feet under the table, with one eye on his talking master and the other on his playmate.
But why is private education so much in vogue? There may be some excuse for those of very high position, especially for the prince himself, who standing alone, cannot well mix with his subjects, and must do what he can to surpass them without this advantage. Yet if even the greatest could have his education so arranged that he might have the company of a good choice number, wherein to see all the differences of capacity and learn to judge of all, as he hath afterwards to deal with all, would it be any sacrilege? But why do the gentry in this respect rather ape their superiors in rank, than follow the class below, who are really liker to them, and who form the chief supporters of the State? To have the child learn better manners and have more virtuous surroundings! As bad at home as outside; evil manners are brought into school, not bred there. To avoid the distraction of largenumbers? The child shall notice the more, and so prove the wiser, the multitude of examples offering the means of sound judgment. Nay, in a number, though he find some undesirable, whom he should avoid, he shall find many apt and industrious, whom to follow. In school, moreover, he shall perceive that vice is punished, and virtue praised, as needs must where all is done in the public view. Is it to keep the child in health by making him bide at home, for fear of infection outside? Death is within doors also, and dainties at home have destroyed more children than dangers outside. Is it from affection, because ye cannot bear to let the child out of your presence? That is too foolish. Emulation is a great inspirer of virtue. If your child do well at home alone, how much better would he do with company? It quickens the spirits, and enlivens the whole nature, to have to compete with others—to have perhaps one companion ahead of him to follow and learn from, another below him to teach and vaunt over, and a third of his own standing with whom to strive for praise of forwardness.
To sum up this question, I do take public education to be better than private, as being more upon the stage, where faults are more readily seen and so are sooner amended, and as being the best means of acquiring both virtue and learning, which flourish according to their first planting. What virtue is private? Wisdom, to foresee what is good for a desert? Courage, to defend where there is no assailant? Temperance, to be modest where there is none to challenge? Justice, to do right when there is none to demand it?
As for the education of gentlemen, at what age shallI suggest that they should begin to learn? Their minds are the same as those of the common people, and their bodies are often worse. The same considerations in regard to time must apply to all ranks. What should they learn? I know of nothing else, nor can I suggest anything better, than what I have already suggested for all. Only young gentlemen must have some special studies that will help them to govern under their prince in positions of trust. They should have always before them the virtues that belong to the government of others, and to the wise direction of their own conduct. However, the general matter of duty being taught to all, each one may apply it to his own particular case, without the need for any special reference outside the ordinary school course, especially seeing that the duties of government just as often fall into the hands of those of lower rank whose virtue and capacity win them promotion. What exercises shall young gentlemen have? The very same as other children. What masters? The same. What difference of arrangements? All one and the same, except where private education is preferred, though, as I have said, they are none the better for the want of good fellowship. And if they are as well taught and as well exercised as should follow from the general plan laid down for all young children, they shall have no cause to complain of public education. For it is no mean stuff which is provided even for the meanest to be stored with.
The children of gentlemen have great advantages, which they may thank God for; they can carry on their education to the end, whereas those of the humbler class have to give it up sooner, and they have many opportunities which are denied to ordinary learners. If they fail to use these advantages arightthey are all the more to blame, just as the greater credit is due to those who in spite of hindrances make such advancement that they win the preferments forfeited by the negligence of those to whom they naturally belong.
As for rich men, who not being of gentle birth, but growing to wealth by some means or other, imitate gentlemen in the education of their children, as if money made equality, and the purse were the ground of preferment, without any other consideration, who contemn the lower ranks from which they sprang, and cloister up their children as a support to their position, they are in the same case as regards freedom of choice, but far behind in true gentility. As they were of lower condition themselves, they might with more acceptance continue their children in the same kind of training which brought up the parents and made them so wealthy, and not try to push themselves into a rank too far beyond their humble origin. For of all the means to make a gentleman, money is the most vile. All other means have some sign of virtue, but this is too bad to mate either with high birth, or with great worth. For to become a gentleman is to bear the cognisance of virtue, to which honour is companion; the vilest devices are the readiest means to become most wealthy and ought not to look honour in the face. It may be pretended that intelligence and capacity have enabled them to make their way, but it is not denied that these qualities may be turned to the worst uses, may only once in a thousand times make a gentleman. It is not intelligence that deserves praise, but the matter to which it has been directed, and the manner in which it has been employed. When it is bestowed wisely on the good of the community, it deserveth all praise; ifdevoted wholly to filling a private purse, without regard to the means, so long as nothing evil is disclosed, then it deserveth no praise for the result, but rather suspicion as to the method of bringing it about. These people in their business will not scruple to bring poverty to thousands, and for giving a penny to one of these thousands they will be accounted charitable. They will give a scholar some pretty exhibition, in order to seem religious, and under a slender veil of counterfeit liberality will hide the spoil of ransacked poverty. And though they do not profess to be impoverishing people of set purpose, yet their kind of dealing doth pierce as it passeth.
But of these kind of folks I intend not to speak. My purpose is to employ my pains upon such as are gentlemen indeed. Yet it is worth that gives name and note to nobility; it is virtue that must endow it, or vice will undo it. As I wish well to this class, so I wish their education to be good, and if it were possible, even better than that of ordinary people. But that cannot be, for the common training, if it be well appointed, is the best and fittest for them, especially as they may have it in full, while those of meaner rank have to be content with it incomplete.
Before I enter upon the training of gentlemen and show what is specially suitable for them, I will examine those points which are best got by good education, and being once got do adorn them most, which two considerations are not foreign to my purpose. I must first ask what it is to be a gentleman or a nobleman, and what qualities these terms assume to be present in the persons of those to whom they are applied, and afterwards,what are the causes and uses of gentility, and the reasons why it is so highly thought of.
But ere I begin to deal with any of these points, once for all I must recommend to those of gentle birth exercise of the body, and chiefly such kinds as besides benefiting their health shall best serve their calling and place in their country. Just as those qualities which I have set forth for the general training, being most easily compassed in their perfection by them, may very well beseem a gentlemanly mind, so may the physical exercises without exception be found useful, either to make a healthy body, seeing that our constitution is all the same, or to prepare them for such occupations as belong to their position. Is it not for a gentleman to follow the chase and to hunt? Doth their place reprove them if they have skill to dance? Is skill in sitting a horse no honour at home, no help abroad? Is the use of a weapon suitable to their calling any blemish to them? Indeed those great exercises are most proper to such persons and are not for those of meaner rank.
What is it then to be a nobleman or a gentleman? The people of this country are either gentlemen or of the commonalty. The latter is divided into those who are engaged in trade, and those who work with their hands. Their distinction is by wealth, for some of them, who have enough and more, are called rich men, some who have no more than enough, poor men, and some who have less than enough, beggars. There are also three ranks in gentility, the gentlemen, who are the cream of the common people, the noblemen, who are the flower of gentility, and the prince, who is the primate and pearl of nobility. Their difference is in authority, the prince having most, the nobleman coming next, and the gentlemen under both. To be virtuous or vicious, tobe rich or poor, are no peculiar badge of either kind; a gentleman or a common man may alike be virtuous or vicious, rich or poor, with land or without it. But as the gentleman in any position must have the power of exercising his lawful authority there are some virtues that seem to belong to him specially, such as wisdom in policy, valour in execution, justice in forming decisions, modesty in demeanour. Whether gentility come by descent or desert makes no difference; he that giveth fame to his family first, or he that deserveth such honour, or he that adds to his heritage by noble means, is the man whom I mean. He that continueth what he received through descent from his ancestry, by desert in his own person, hath much to thank God for, and doth well deserve double honour among men, as bearing the true coat of arms of the best nobility, when desert for virtue is quartered with descent in blood, seeing that ancient lineage and inheritance of nobility are in such credit among us, and always have been. As gentility argueth a courteous, civil, well-disposed, sociable constitution of mind in a superior degree, so doth nobility imply all these and much more, in a higher rank with greater authority. And do not these distinctive qualities deserve help by good and virtuous education?
Excellent wisdom, which is the means of advancing grave and politic counsellors, is but a single cause of preferment; likewise valour, which is the means of making a noble and gallant captain, is but a single cause of advancement; but where these two qualities, wisdom and courage, are combined in the same man, the merit is doubled. The means of preferment which depend upon learning are either martial, for war and defence inrelation to foreign countries, or political, for peace and tranquillity at home. The warrior seems to depend most on his personal courage and experience, which without any learning or reading at all, have often brought forth excellent leaders, but with those helps in addition produce most rare and famous generals. Those who use the pen most in taking part in the direction of public government, or in filling the necessary offices in the administrative or judicial service of the State, for the common peace and quietness, without profession of further learning, though they have their chief instrument of credit from books, are not debtors to book-knowledge only, because industry, experience, and discretion have much to do with their success. It is those who depend wholly upon learning that I am most concerned with, when I ask how gentlemen should be trained to have them learned.
The highest position to which learned valour doth give advancement, is that of a wise counsellor, the fruit of whose learning is policy, not in the limited sense where it is opposed to straightforwardness, but in the philosophical sense, as meaning the general skill to judge things rightly, to see them in their due proportions, to adapt them to any given circumstances, with as little disturbance as possible to existing arrangements, whether it be in matters religious or secular, public or private, professional or industrial. Such a man is, in the sphere of religion, adivinewho is able to judge soundly of the general principles and applications of divinity; in the sphere of government, alawyerwho makes the laws in the first instance, and knows best how to have them kept; in short he is the man, whether he be concerned with ecclesiastical or temporal affairs, and whatever his rank or his profession may be, who is most sound andable, and sufficient in all points. And though the specialist may know more than he in any particular matter which he has not leisure to get up thoroughly himself, yet he will be able to make such skilful and methodical enquiries of the special student that he will probe his knowledge to the bottom, and then handle the material he gains to better purpose than the other could with all his scholarship. Of all those that depend upon learning I hold this kind of man worthiest to be preferred, in divinity a chief among divines, though he do not preach, in law, the first of lawyers, though he do not plead, and similarly in all the other departments of public direction. But wherefore is all this? To show how necessary a thing it is to have young gentlemen well brought up. For if these causes do make the man of mean birth noble, what will they do in him whose honour is augmented with perpetual increase, if he add personal worth to his nobility in blood? Wherefore the necessity of the training being evidently so great, I will handle that as well as I can, by way of general precept, with reference to those whose wisdom is their weight, learning their line, justice their balance, honour their armour, and all the different virtues their greatest ornaments in the eyes of all men.
As I have already said, I know no better training for the gentleman than that which is provided under proper conditions for the ordinary man; but while the latter learns first for necessity, and afterwards for advancement, the greater personage ought to study for his credit and honour as well. For which be gentlemanly accomplishments, if these be not—to read, to write, to draw, to sing, to play, to have language andlearning, health and activity, nay, even to profess Divinity, Law, Medicine, or any other worthy occupation? These things a gentleman hath most leisure to acquire, and not being too much under the spur of necessity he can practise them with uprightness. These so-called “liberal†professions are too commonly now in the hands of meaner men, who make a trade of their high calling, and only seek to enrich themselves. Doth Divinity teach to scrape, or Law to scratch, or any other kind of learning to which the epithet “liberal†is applied? The practice of these callings crieth for help to ransom it from the pressure of selfish needs to which it hath fallen a prey, owing to the indifference of the nobility, who think anything far more seemly to bestow their time and wealth upon than the learned professions. But if young gentlemen of parts would be pleased to be so well affected toward their country as to shoulder out mercenary professional men by themselves taking their places, how fortunate it would be for the country, and for the young gentlemen as well! Enough might be spared for such employment without unduly lessening the numbers that fill the court and carry on military and judicial functions only too abundantly. If the warlike gentlemen betook themselves to arms and paid more attention to exercise, and if the more peacefully-inclined took their books and fell to learning, recalling by diligence those faculties which they have for so long allowed to run waste, should not the change be welcomed? This were better than vain foppery and travelling about.
What is this travelling? I do not ask in regard to merchants, whom necessity obliges to travel and totarry long from home for the sake of their own trade and often of our benefit, nor in regard to soldiers, who when there is peace at home must go abroad to learn in foreign wars how to defend their country when it is necessary. Nor do I refer to such travellers as Solon, or Pythagoras, or Plato, who sought knowledge where it was, in order to bring it where it was not. We have no need to travel in search of learning as they did. We have at this day, thanks to printing, as much of that as any country needs to have,—nay, as much as the ancient world ever possessed, if we would use it aright. And young gentlemen, if they made the best use of their wealth, might procure and maintain such excellent masters and companions and libraries, that they might acquire all the best learning far better by studying quietly at home than by stirring about, if the desire for knowledge were the cause of their travelling. And this excuse is made even by people of meaner rank, who love to look abroad for instruction that they could get quite well at home from competent persons who never crossed the seas. If there be defects in our own country, they can be remedied out of our own resources by giving good heed to the matter, without the need of borrowing from other lands. What, then, is travel, interrupting education as it does, and raising the question whether young gentlemen in choosing it are benefiting their country and themselves? To travel is to see countries abroad, to mark their singularities, to learn their languages, and to return thence with an equipment of wisdom that will serve the needs of one’s own country.
There may be some who gain all these advantages from travel; but for one whose natural excellence and virtue will turn such a hazardous experience to profit,there are many to whom it will prove pernicious, owing to their impetuous temper and their command of money beyond the discretion of their years. And while these are engaged in travel, what might they have been acquiring at home? Sounder learning, the same study of language, and, above all, the love of their native land, which groweth by familiarity, but is mightily impaired by absence and an acquired fancy for foreign customs.
What is the natural end of being born in a particular country? To serve one’s fatherland. With foreign fashions? They will not fit. For every country has its own appropriate laws and arrangements, and its special circumstances can be understood only by those who study its constitution carefully on the spot. What is quite suitable and excellent for other nations may not bear transplanting here; it may not fit in with the habits of our people, or at least the change might require so much effort that it would not be worth the cost. I do not deny that travel is good, if it hits on the right person; though I think the same labour, with equally good intentions, could be spent with better results at home. He that roameth abroad hath no such line to lead him as he that tarrieth at home, unless his understanding, years and experience offer better security than is the case with those of whom I am now speaking. Foreign things fit us not; or, if they fit our backs, at least they do not fit our brains, unless there be something amiss there. If we wish to learn from other countries, it is better to summon a foreign master to us than to go abroad as foreign scholars ourselves.
Our ladies at home can acquire all the accomplishments of these travelled gentlemen without stirringabroad, for it is not what one has seen that is of value, but the languages and learning that are brought back, and these are to be found at home. Our lady mistress, whom I must needs remember when excellence is being spoken of, a woman, a gentlewoman, a lady, a princess, in the midst of many other affairs of business, in spite of her sex and sundry impediments to a free mind such as learning requireth, can do all these things to the wonder of all hearers, which I say young gentlemen can learn better at home, as Her Majesty did. It may be said that Her Majesty is not to be used as a precedent, seeing she is of a princely courage that would not be overthrown by any difficulty in learning what might advance her person beyond all praise, and help her position beyond expectation. But yet it may be said, why may not young gentlemen, who can allege no obstacle, obtain with more liberty what Her Highness got with so little? It is having as much money as they like that eggs them on to wander. If they went abroad as ambassadors to acquire experience through dealing with great affairs, or if they were well known as learned men to whom important information would everywhere naturally be offered, or if they even went in the train of the former, or under the tuition of the latter, so that authority might secure benefits for them and preserve them from harm, I would not disapprove of it, as they might then learn to follow in the footsteps of their leaders. But this is a very different matter from the pursuit of those special ends that could be better attained at home. For good, simple, well-meaning young gentlemen, strong in purse and weak in years, to travel at a venture in places where there is danger to health, to life, to conduct, far from the chances of succour and rescue—thethought is so repugnant to me that I know not what to say.
I do wish then that well-disposed young gentlemen would be pleased to betake themselves betimes to some kind of learning that is indeed liberal, seeing that their circumstances protect them from interested motives, and enable them to serve their country honourably. Instead of all becoming lawyers or court officials, why do not some of them choose to be divines, or physicians, or to take up some other learned profession? Any gentleman in our country who is now so qualified is esteemed and honoured above all others of his calling, and indeed gets some honour even if he is not particularly well qualified. Are not these professions to be reverenced for their subject-matter and for their influence? And are they not therefore proper for the nobility? I do not hold the conduct of barbarous invasions to be the true field of activity for the nobility; they should be for the most part peaceful, and warlike only for defence if the country be assailed, or for attack if previous wrongs are to be avenged. Nor do I take wealth to be any worthy cause of honour to the owner, unless it be both got by laudable means and employed in commendable ways, nor any quality or gift that adorns the body, unless it serves a good purpose, nor any endowment of the mind which is not exercised in conformity with reason and wisdom. Such gifts are demanded in the callings I have named as worthy of the nobility. Who dare think lightly of divinity in itself? There is more hesitation now about adopting it as a profession than formerly, when the emoluments were greater, and the dignity more generally recognised,but the position grows better again, and a good gentleman may find in it the honour which he seeks. As for medicine, if gentlemen will not study and practise it, they must pay the penalty of ignorance, as they will suffer in their own bodies as well as in their pockets by leaving the profession to those of meaner rank, whose attendance is often rather flattering and fawning than intelligent services. This caution, however, young gentlemen must bear in mind, that it were a great deal better they had no learning at all and knew their own ignorance, than a mere smattering, incomplete of its kind, and insecurely held in their minds. For their acknowledged ignorance harms only themselves, as others more skilful may supply their places, but unripe learning puffeth them up, and their rank encourages them to be superficial, either in not digesting what they have read, or in not reading sufficiently, or in doing desultory work, or presuming on their station to defend ill-considered notions. To conclude, I wish young gentlemen to be better than ordinary men in the best kind of learning, as they have ampler opportunities of acquiring it and turning it to good account for the benefit of their country and their own honour.
As a child, the greatest prince may be, like other children, in soul either fine or gross, in body either strong or weak, in form either well-developed or ill, so that in regard to the time for beginning to learn and the proper course of study, he is no less subject to the general laws already laid down than his subjects are. We must take him as God sends him, for we cannot choose as we would wish, just as he must make the best of his people, though his people be not the best. Whenthe young prince’s elementary education is past, and there is more scope for reading, care must be taken to choose such matter as may recommend humility as well as afford adequate knowledge, so that competence in affairs may be supported by the gift of courteous persuasion. Intercourse with foreign ambassadors, and conference with his own counsellors, require both a knowledge of tongues and a knowledge of the matters that come under discussion. And as he governeth his State by means of his two arms, the ecclesiastical, which preserves and purifies religion, the main support of voluntary obedience, and the political, which by maintaining the civil government doth keep order and diffuse well-being, if he lack knowledge to use his arms aright, is he not more than lame? And is not his best help to be found in learning? Martial skill is needful, but only for defence, because a stirring prince, always ready to make aggression, is a plague to his people and a punishment to himself, and even when he seems to gain most, is only getting what he or his descendants must some day lose again with perhaps something in addition. But religious knowledge is far more important, being specially necessary for a prince, inasmuch as he hath none but God to fear. Almighty God be thanked who hath at this day lent us a Princess who indeed feareth Him, and who therefore, deserving to be loved, desires not to be feared by us. I pray God long to preserve her whose good education doth teach us what education can do, and I have good cause to rejoice that this work of mine concerning education is given forth in her time.
I turn to the question whether it is better for a childto board with his master or elsewhere, or to come from home daily to school. If the place where the parents dwell be near the school, or only so far off that the very walk may be for the boy’s health, and if the parent himself be careful and wise to be as good a furtherer in the training of his own child as he is a father to its being, then certainly the parent’s home is much better, if for nothing else, yet because the parent can more easily at all times look after the interests of his own, having only one or a few, than the schoolmaster can after his ordinary duties are over, especially as he will have to divide his attention among many. Further, all the considerations which persuade people rather to have their children taught at home than along with others outside, especially with regard to their manners and behaviour, form arguments for their at leastboardingat home, if the parents will take their position seriously, because the parent can both see to the upbringing of the child outside school and interest himself in the work done by the childinschool. For undoubtedly the masters are wearied with working all day, so that the individual help they can give in their homes in the evening can be but little, without at once tiring the master unduly and dulling the child, if he is always poring over his books. There must be times for recreation if anything is to be well done continuously. Can anyone help thinking that it is a great deal more than enough for the master to teach, and the scholar to learn, daily from 6 in the morning till 11, and from 1 in the afternoon till wellnigh 6 at night, if the time is to be really well applied—nay, even if the hours were a great deal fewer? And may not the rest of the day be reasonably spent in some recreation that offers a pleasant variety to both parties? In the master’s home I grantchildren may keep school hours better, and be less liable to idleness and truancy; the master also may keep them better under his eye in his general teaching when they are wholly under his care in place of his own children, may arrange their hours better according to the subjects they are studying, and may sooner be able to discover their special talents and inclinations. There are also certain private considerations that have weight with parents in sending their children to board away from home, which I leave to their private thoughts, as I reserve some to my own. If the master have charge only of the scholars who board with him, and can himself do all that is necessary for the best education, and the numbers be moderate enough to allow of considerable progress, then I know of no more favourable circumstances, if the size, situation, and convenience of his house, and other necessary conditions are all suitable. But while he is thinking only of his boarders’ advancement, some slow-paying parents will be sure to keep him lean, if he look not well to it, and his fortunes will not flourish, or at least the risks will cause him continual anxiety. Parents have a different eye to their children’s comfort when they are at a boarding-school, and are ready to complain of many things that are made of no account at home. And if sickness or death should come, the worst construction is put upon it, as if death did not know where the parent dwells. And though the master should have done not only what he was formally bound to do, but even more than he could have done for his own child, yet all that is nothing. Wherefore, as parents must think of the objection on their side to sending out their children to board, so masters on their part must beware of admitting them to their own injury. Indeed, my own opinion is that itis quite enough for a master to undertake the education alone. If parents do not live near enough to the school, they should board their children elsewhere than with the master. They are distinct offices, to be a parent and a teacher, and the difficulties of upbringing are too serious for all the responsibilities to be thrown into the hands of one alone.
Of the places of elementary education there is not much to say, as the masters supply rooms as large as they can, considering the fees that the parents are willing to pay, and the little people who attend these schools are not as yet capable of any great exercise. The Grammar Schools require more attention, because the years that are, or at least ought to be, spent there are the most important both for developing the body and for framing the mind and character. Here the pupils are most subject to the master’s direction, and provision is made for them not only out of the parents’ resources, but also from public endowment, so far as the buildings are concerned. As the elementary schools must be near the parents’ homes on account of the youth of the scholars, they must often be in the middle of cities and towns, but I could wish that the Grammar Schools were planted in the outskirts and suburbs, near to the fields, where partly by enclosing some private ground for regular exercises both in the open and under cover, and partly by utilising the open fields for rambles of wider range, there might be little or no feeling of restriction in the matter of space. There should be a good airy schoolroom above for the languages, and another below for others studies and for continuing and completing the elementary training, which will not be well enoughkept up if it is left to private practice at home. There must also be suitable accommodation for the master and his family, even if they be pretty numerous, and there should be a convenient play-ground adjoining the school, walled round and having at least a quarter of the space covered over like a cloister, for the children’s exercise in rainy weather. All this will require no mean purse, but surely there is wealth enough in private possession, if there were will enough to endow public education. Yet we have no great cause to complain in regard to the number of schools and founders, for already during the time of Her Majesty’s most fortunate reign there have been more schools erected than existed before her time in the whole kingdom. I would rather have fewer and have them better appointed for the master’s accommodation and for general convenience. A small amount of help will make most of our rooms serve, and enable our teachers to give instruction and carry on the exercises under satisfactory conditions. The places for study and for exercise ought to adjoin each other, and be capable of holding considerable numbers, to be determined by the needs of the surrounding district. The schools that I know are mostly well placed already, or if they are in the heart of towns, they could be easily exchanged for some country situation, far from disturbances yet near enough to all necessary conveniences. It would be a very useful part of a great and good foundation if it provided for the removal of rooms to more suitable places, either by exchange or by new purchase, and I think licence would more readily be granted for this purpose than to build new schools. I am all the more impelled to recommend a country situation on account of the inconveniences that I have myself experienced, both in regard to my own healthand that of my scholars, and the lack of facilities for the exercises on which I lay so much store. Yet I am by no means the worst off in this respect, owing to the zeal and generosity shown in the provision made by the Worshipful Company of Merchant Taylors in London, in whose school I have now served for twenty years, the first and only headmaster since its foundation. If ye consider what is to be done in these rooms which I desire, ye shall better judge what rooms will serve. Two rooms will be sufficient for the language study and the continuation of the elementary course, an upper room with proper arrangements for ventilation and the prevention of too much noise, and another similarly fitted up underneath to serve for what else is to be done. I could wish that we had fewer schools and that they were more efficient; it would be well if on careful consideration of the most convenient centres throughout the country, many of the existing schools could be put together to make a few good ones. To conclude this matter, I wish the rooms to be commodious, for though such studies as reading require small elbow-room, writing and drawing must not be straitened, nor music either, and physical exercises especially must have ample scope. And such rooms, if the numbers are not too large, if the distance is not too great for the young children, will with some distinction and separation of places serve conveniently both for the elementary school and the grammar school, which is so much the better.