These hints are for the negative side of the question: and for the positive, — what conceit, and presumption, and vanity, and envy, and mortification, and hypocrisy, &c. &c., are the unavoidable result of schemes where there is so much display and contention! All this is at enmity with Christianity; and if the practice of sincere churchmen in this matter be so, what have we not to fear when we cast our eyes upon other quarters where religious instruction is deliberately excluded? The wisest of us expect far too much from school teaching. One of the most innocent, contented, happy, and, in his sphere, most useful men whom I know, can neither read nor write. Though learning and sharpness of wit must exist somewhere, to protect, and in some points to interpret the Scriptures, yet we are told that the Founder of this religion rejoiced in spirit, that things were hidden from the wise and prudent, and revealed unto babes: and again, ‘Out of the mouths of babes and sucklings Thou hast perfected praise.’ Apparently, the infants here contemplated were under a very different course of discipline from that which many in our day are condemned to. In a town of Lancashire, about nine in the morning, the streets resound with the crying of infants, wheeled off in carts and other vehicles (some ladies, I believe, lending their carriages for this purpose) to their school-prisons.
But to go back a little. Human learning, as far as it tends to breed pride and self-estimation (and that it requires constant vigilance to counteract this tendency we must all feel), is against the spirit of the Gospel. Much cause then is there to lament that inconsiderate zeal, wherever it is found, which whets the intellect by blunting the affections. Can it, in a general view, be good, that an infant should learn much which its parents do not know? Will not the child arrogate a superiority unfavourable to love and obedience?
But suppose this to be an evil only for the present generation, and that a succeeding race of infants will have no such advantage over their parents; still it may be asked, should we not be making these infants too much the creatures of society when we cannot make them more so? Here would they be for eight hours in the day like plants in a conservatory. What is to become of them for the other sixteen hours, when they are returned to all the influences, the dread of which first suggested this contrivance? Will they be better able to resist the mischief they may be exposed to from the bad example of their parents, or brothers and sisters? It is to be feared not, because, though they must have heard many good precepts, their condition in school is artificial; they have been removed from the discipline and exercise of humanity, and they have, besides, been subject to many evil temptations within school and peculiar to it.
In the present generation I cannot see anything of an harmonious co-operation between these schools and home influences. If the family be thoroughly bad, and the child cannot be removed altogether, how feeble the barrier, how futile the expedient! If the family be of middle character, the children will lose more by separation from domestic cares and reciprocal duties, than they can possibly gain from captivity with such formal instruction as may be administered.
We are then brought round to the point, that it is to a physical and not a moral necessity that we must look, if we would justify this disregard, I had almost said violation, of a primary law of human nature. The link of eleemosynary tuition connects the infant school with the national schools upon the Madras system. Now I cannot but think that there is too much indiscriminate gratuitous instruction in this country; arising out of the misconception above adverted to, of the real power of school teaching, relatively to the discipline of life; and out of an over-value of talent, however exerted, and of knowledge prized for its own sake, and acquired in the shape of knowledge. The latter clauses of the last sentence glance rather at the London University and the Mechanics’ Institutes than at the Madras schools, yet they have some bearing upon these also. Emulation, as I observed in my last letter, is the master-spring of that system. It mingles too much with all teaching, and with all learning; but in the Madras mode it is the great wheel which puts every part of the machine into motion.
But I have been led a little too far from gratuitous instruction. If possible, instruction ought never to be altogether so. A child will soon learn to feel a stronger love and attachment to its parents, when it perceives that they are making sacrifices for its instruction. All that precept can teach is nothing compared with convictions of this kind. In short, unless book-attainments are carried on by the side of moral influences they are of no avail. Gratitude is one of the most benign of moral influences; can a child be grateful to a corporate body for its instruction? or grateful even to the Lady Bountiful of the neighbourhood, with all the splendour which he sees about her, as he would be grateful to his poor father and mother, who spare from their scanty provision a mite for the culture of his mind at school? If we look back upon the progress of things in this country since the Reformation, we shall find, that instruction has never been severed from moral influences and purposes, and the natural action of circumstances, in the way that is now attempted. Our forefathers established, in abundance, free grammar schools; but for a distinctly understood religious purpose. They were designed to provide against a relapse of the nation into Popery, by diffusing a knowledge of the languages in which the Scriptures are written, so that a sufficient number might be aware how small a portion of the popish belief had a foundation in Holy Writ.
It is undoubtedly to be desired that every one should be able to read, and perhaps (for that is far from being equally apparent) to write. But you will agree with me, I think, that these attainments are likely to turn to better account where they are not gratuitously lavished, and where either the parents and connections are possessed of certain property which enables them to procure the instruction for their children, or where, by their frugality and other serious and self-denying habits, they contribute, as far as they can, to benefit their offspring in this way. Surely, whether we look at the usefulness and happiness of the individual, or the prosperity and security of the State, this, which was the course of our ancestors, is the better course. Contrast it with that recommended by men in whose view knowledge and intellectual adroitness are to do everything of themselves.
We have no guarantee on the social condition of these well informed pupils for the use they may make of their power and their knowledge: the scheme points not to man as a religious being; its end is an unworthy one; and its means do not pay respect to the order of things. Try the Mechanics’ Institutes and the London University, &c. &c. by this test. The powers are not co-ordinate with those to which this nation owes its virtue and its prosperity. Here is, in one case, a sudden formal abstraction of a vital principle, and in both an unnatural and violent pushing on. Mechanics’ Institutes make discontented spirits and insubordinate and presumptuous workmen. Such at least was the opinion of Watt, one of the most experienced and intelligent of men. And instruction, where religion is expressly excluded, is little less to be dreaded than that by which it is trodden under foot. And, for my own part, I cannot look without shuddering on the array of surgical midwifery lectures, to which the youth of London were invited at the commencement of this season by the advertisements of the London University. Hogarth understood human nature better than these professors: his picture I have not seen for many long years, but I think his last stage of cruelty is in the dissecting room.
But I must break off, or you will have double postage to pay for this letter. Pray excuse it; and pardon the style, which is, purposely, as meagre as I could make it, for the sake of brevity. I hope that you can gather the meaning, and that is enough. I find that I have a few moments to spare, and will, therefore, address a word to those who may be inclined to ask, what is the use of all these objections? The schoolmaster is, and will remain, abroad. The thirst of knowledge is spreading and will spread, whether virtue and duty go along with it or no. Grant it; but surely these observations may be of use if they tend to check unreasonable expectations. One of the most difficult tasks is to keep benevolence in alliance with beneficence. Of the former there
is no want, but we do not see our way to the latter. Tenderness of heart is indispensable for a good man, but a certain sternness of heart is as needful for a wise one. We are as impatient under the evils of society as under our own, and more so; for in the latter case, necessity enforces submission. It is hard to look upon the condition in which so many of our fellow creatures are born, but they are not to be raised from it by partial and temporary expedients: it is not enough to rush headlong into any new scheme that may be proposed, be it Benefit Societies, Savings’ Banks, Infant Schools, Mechanic Institutes, or any other. Circumstances have forced this nation to do, by its manufacturers, an undue portion of the dirty and unwholesome work of the globe. The revolutions among which we have lived have unsettled the value of all kinds of property, and of labour, the most precious of all, to that degree, that misery and privation are frightfully prevalent. We must bear the sight of this, and endure its pressure, till we have by reflection discovered the cause, and not till then can we hope even to palliate the evil. It is a thousand to one but that the means resorted to will aggravate it.
Farewell, ever affectionately yours,
W. WORDSWORTH.
Quere. — Is the education in the parish schools of Scotland gratuitous, or if not, in what degree is it so?
(d) EDUCATION OF DUTY.
Letter to the Rev. Dr. Wordsworth.
Rydal Mount, April 27. 1830.
MY DEAR BROTHER,
Was Mr. Rose’s course of sermons upon education? The more I reflect upon the subject, the more I am convinced that positive instruction, even of a religious character, is much over-rated. The education of man, and above all of a Christian, is the education of duty, which is most forcibly taught by the business and concerns of life, of which, even for children, especially the children of the poor, book-learning is but a small part. There is an officious disposition on the part of the upper and middle classes to precipitate the tendency of the people towards intellectual culture in a manner subversive of their own happiness, and dangerous to the peace of society. It is mournful to observe of how little avail are lessons of piety taught at school, if household attentions and obligations be neglected in consequence of the time taken up in school tuition, and if the head be stuffed with vanity from the gentlemanliness of the employment of reading. Farewell.
W. W.
(e) SPEECH ON LAYING THE FOUNDATION-STONE OF THE NEW SCHOOL IN THE VILLAGE OF BOWNESS, WINDERMERE, 1836.
Standing here as Mr. Bolton’s substitute, at his own request, an honour of which I am truly sensible, it gives me peculiar pleasure to see in spite of this stormy weather, so numerous a company of his friends and neighbours upon this occasion. How happy would it have made him to have been eye-witness of an assemblage which may fairly be regarded as a proof of the interest felt in his benevolent undertaking, and an earnest that the good work will not be done in vain. Sure I am, also, that there is no one present who does not deeply regret the cause why that excellent man cannot appear among us. The public spirit of Mr. Bolton has ever been remarkable both for its comprehensiveness and the judicious way in which it has been exerted. Many years ago when we were threatened with foreign invasion, he equipped and headed a body of volunteers, for the defence of our country. Not long since the inhabitants of Ulverston (his native place I believe) were indebted to him for a large contribution towards erecting a church in that town. His recent munificent donations to the public charities of Liverpool are well known; and I only echo the sentiments of this meeting, when I say that every one would have rejoiced to see a gentleman (who has completed his 80th year) taking the lead in this day’s proceedings, for which there would have been no call, but for his desire permanently to benefit a district in which he has so long been a resident proprietor. It may be gathered from old documents, that, upwards of 200 years ago, this place was provided with a school, which early in the reign of Charles II. was endowed by the liberality of certain persons of the neighbourhood. The building, originally small and low, has long been in a state which rendered the erection of a new one very desirable; this Mr. Bolton has undertaken to do at his sole expense. The structure, which is to supersede the old school-house, will have two apartments, airy, spacious, and lofty, one for boys the other for girls, in which they will be instructed by respective teachers, and not crowded together as in the old school-room, under one and the same person; each room will be capable of containing at least 100 children; within the enclosure there will be spacious and separate play-grounds for the boys and girls, with distinct covered sheds to play in in wet weather. There will also be a library-room for the school, and to contain books for the benefit of the neighbourhood; and, in short, every arrangement that could be desired. It may be added, that the building, from the elegance of its architecture, and its elevated, conspicuous situation, will prove a striking ornament to the beautiful country in the midst of which it will stand. Such being the advantages proposed, allow me to express a hope that they will be turned to the best possible account. The privilege of the school being free, will not, I trust, tempt parents to withdraw their children from punctual attendance upon slight and trivial occasions; and they will take care, as far as depends upon themselves, that the wishes of the present benefactor may be met, and his intentions fulfilled. Those wishes and intentions I will take upon me to say, are consonant to what has been expressed in the original trust-deed of the pious and sensible men already spoken of, who in that instrument declare that they have provided a fund ‘towards the finding and maintenance of an able schoolmaster, and repairing the school-house from time to time, for ever; for teaching and instructing of youth within the said hamlets, in grammar, writing, reading, and other good learning and discipline meet and convenient for them; for the honour of God, for the better advancement and preferment of the said youth, and to the perpetual and thankful remembrance of the founders and authors of so good a work.’ The effect of this beautiful summary upon your minds will not, I hope, be weakened if I make a brief comment upon the several clauses of it, which will comprise nearly the whole of what I feel prompted to say upon this occasion. I will take the liberty, however, of inverting the order in which the purposes of these good men are mentioned, beginning at what they end with. ‘The perpetual and thankful remembrance of the founders and authors of so good a work.’ Do not let it be supposed that your forefathers, when they looked onwards to this issue, did so from vanity and love of applause, uniting with local attachment; they wished their good works to be remembered principally because they were conscious that such remembrance would be beneficial to the hearts of those whom they desired to serve, and would effectually promote the particular good they had in view. Let me add for them, what their modesty and humility would have prevented their insisting upon, that such tribute of grateful recollection was, and is still, their due; for if gratitude be not the most perfect shape of justice, it is assuredly her most beautiful crown, — a halo and glory with which she delights to have her brows encircled. So much of this gratitude as those good men hoped for, I may bespeak for your neighbour, who is now animated by the same spirit, and treading in their steps.
The second point to which I shall advert is that where it is said that such and such things shall be taught ‘for the better advancement and preferment of the said youth.’ This purpose is as honourable as it is natural, and recalls to remembrance the time when the northern counties had, in this particular, great advantages over the rest of England. By the zealous care of many pious and good men, among whom I cannot but name (from his connection with this neighbourhood, and the benefits he conferred upon it) Archbishop Sandys, free schools were founded in these parts of the kingdom in much greater numbers than elsewhere. The learned professions derived many ornaments from this source; but a more remarkable consequence was that till within the last 40 years or so, merchants’ counting-houses, and offices, in the lower departments of which a certain degree of scholastic attainment was requisite, were supplied in a great measure from Cumberland and Westmoreland. Nume
rous and large fortunes were the result of the skill, industry, and integrity, which the young men thus instructed, carried with them to the Metropolis. That superiority no longer exists; not so much, I trust, from a slackening on the part of the teachers, or an indisposition of the inhabitants to profit by their free schools, but because the kingdom at large has become sensible of the advantages of school instruction; and we of the north consequently have competitors from every quarter. Let not this discourage, but rather stimulate us to more strenuous endeavours, so that if we do not keep a-head of the rest of our countrymen, we may at least take care not to be left behind in the race of honourable ambition. But after all, worldly advancement and preferment neither are, nor ought to be the main end of instruction, either in schools or elsewhere, and particularly in those which are in rural places, and scantily endowed. It is in the order of Providence, as we are all aware, that most men must end their temporal course pretty much as they began it; nor will the thoughtful repine at this dispensation. In lands where nature in the many is not trampled upon by injustice, feelingly may the peasant say to the courtier —
The sun that bids your diamond blaze To deck our lily deigns.
Contentment, according to the common adage, is better than riches; and why is it better? Not merely because there can be no happiness without it, but for the sake, also, of its moral dignity. Mankind, we know, are placed on earth to have their hearts and understandings exercised and improved, some in one sphere and some in another, to undergo various trials, and to perform divers duties; that duty which, in the world’s estimation may seem the least, often being the most important in the eyes of our heavenly Father. Well and wisely has it been said, in words which I need not scruple to quote here, where extreme poverty and abject misery are unknown —
Delphi Complete Works of William Wordsworth Page 347