Thoughts on Man, His Nature, Productions and Discoveries Part 2

As, according to the inst.i.tutions of Lycurgus, as soon as a boy was born, he was visited by the elders of the ward, who were to decide whether he was to be reared, and would be made an efficient member of the commonwealth, so it were to be desired that, as early as a clear discrimination on the subject might be practicable, a competent decision should be given as to the future occupation and destiny of a child.

But this is a question attended with no common degree of difficulty.

To the resolving such a question with sufficient evidence, a very considerable series of observations would become necessary. The child should be introduced into a variety of scenes, and a magazine, so to speak, of those things about which human industry and skill may be employed, should be successively set before him. The censor who is to decide on the result of the whole, should be a person of great sagacity, and capable of p.r.o.nouncing upon a given amount of the most imperfect and incidental indications. He should be clear-sighted, and vigilant to observe the involuntary turns of an eye, expressions of a lip, and demonstrations of a limb.

The declarations of the child himself are often of very small use in the case. He may be directed by an impulse, which occurs in the morning, and vanishes in the evening. His preferences change as rapidly as the shapes we sometimes observe in the evening clouds, and are governed by whim or fantasy, and not by any of those indications which are parcel of his individual const.i.tution. He desires in many instances to be devoted to a particular occupation, because his playfellow has been a.s.signed to it before him.

The parent is not qualified to judge in this fundamental question, because he is under the dominion of partiality, and wishes that his child may become a lord chancellor, an archbishop, or any thing else, the possessor of which condition shall be enabled to make a splendid figure in the world. He is not qualified, because he is an interested party, and, either from an exaggerated estimate of his child's merits, or from a selfish shrinking from the cost it might require to mature them, is anxious to arrive at a conclusion not founded upon the intrinsic claims of the case to be considered.

Even supposing it to be sufficiently ascertained in what calling it is that the child will be most beneficially engaged, a thousand extrinsical circ.u.mstances will often prevent that from being the calling chosen.

Nature distributes her gifts without any reference to the distinctions of artificial society. The genius that demanded the most careful and a.s.siduous cultivation, that it might hereafter form the boast and ornament of the world, will be reared amidst the chill blasts of poverty; while he who was best adapted to make an exemplary carpenter or artisan, by being the son of a n.o.bleman is thrown a thousand fathoms wide of his true destination.

Human creatures are born into the world with various dispositions.

According to the memorable saying of Themistocles, One man can play upon a psaltery or harp, and another can by political skill and ingenuity convert a town of small account, weak and insignificant, into a city n.o.ble, magnificent and great.

It is comparatively a very little way that we can penetrate into the mysteries of nature.

Music seems to be one of the faculties most clearly defined in early youth. The child who has received that destination from the hands of nature, will even in infancy manifest a singular delight in musical sounds, and will in no long time imitate s.n.a.t.c.hes of a tune. The present professor of music in the university of Oxford contrived for himself, I believe at three years old, a way for playing on an instrument, the piano forte, unprompted by any of the persons about him. This is called having an ear.

Instances nearly as precocious are related of persons, who afterwards distinguished themselves in the art of painting.

These two kinds of original destination appear to be placed beyond the reach of controversy.

Horace says, The poet is born a poet, and cannot be made so by the ingenuity of art: and this seems to be true. He sees the objects about him with an eye peculiarly his own; the sounds that reach his ear, produce an effect upon him, and leave a memory behind, different from that which is experienced by his fellows. His perceptions have a singular vividness.

The poet's eye, in a fine frenzy rolling, Doth glance from heaven to earth, from earth to heaven;

And his imagination bodies forth The forms of things unknown,

It is not probable that any trainings of art can give these endowments to him who has not received them from the gift of nature.

The subtle network of the brain, or whatever else it is, that makes a man more fit for, and more qualified to succeed in, one occupation than another, can scarcely be followed up and detected either in the living subject or the dead one. But, as in the infinite variety of human beings no two faces are so alike that they cannot be distinguished, nor even two leaves plucked from the same tree(2), so it may reasonably be presumed, that there are varieties in the senses, the organs, and the internal structure of the human species, however delicate, and to the touch of the bystander evanescent, which may give to each individual a predisposition to rise to a supreme degree of excellence in some certain art or attainment, over a million of compet.i.tors.

(2) Papers between Clarke and Leibnitz, p. 95.

It has been said that all these distinctions and antic.i.p.ations are idle, because man is born without innate ideas. Whatever is the incomprehensible and inexplicable power, which we call nature, to which he is indebted for his formation, it is groundless to suppose, that that power is cognisant of, and guides itself in its operations by, the infinite divisibleness of human pursuits in civilised society. A child is not designed by his original formation to be a manufacturer of shoes, for he may be born among a people by whom shoes are not worn, and still less is he destined by his structure to be a metaphysician, an astronomer, or a lawyer, a rope-dancer, a fortune-teller, or a juggler.

It is true that we cannot suppose nature to be guided in her operations by the infinite divisibleness of human pursuits in civilised society.

But it is not the less true that one man is by his structure best fitted to excel in some one in particular of these multifarious pursuits, however fortuitously his individual structure and that pursuit may be brought into contact. Thus a certain calmness and steadiness of purpose, much flexibility, and a very accurate proportion of the various limbs of the body, are of great advantage in rope-dancing; while lightness of the fingers, and a readiness to direct our thoughts to the rapid execution of a purpose, joined with a steadiness of countenance adapted to what is figuratively called throwing dust in the eyes of the bystander, are of the utmost importance to the juggler: and so of the rest.

It is as much the temper of the individual, as any particular subtlety of organ or capacity, that prepares him to excel in one pursuit rather than a thousand others. And he must have been a very inattentive observer of the indications of temper in an infant in the first months of his existence, who does not confess that there are various peculiarities in that respect which the child brings into the world with him.

There is excellent sense in the fable of Achilles in the island of Scyros. He was placed there by his mother in female attire among the daughters of Lycomedes, that he might not be seduced to engage in the Trojan war. Ulysses was commissioned to discover him, and, while he exhibited jewels and various woman's ornaments to the princesses, contrived to mix with his stores a suit of armour, the sight of which immediately awakened the spirit of the hero.

Every one has probably within him a string more susceptible than the rest, that demands only a kindred impression to be made, to call forth its latent character. Like the war-horse described in the Book of Job: "He paweth in the valley, and rejoiceth in his strength; he goeth on to meet the armed men; he smelleth the battle afar off, the thunder of the captains, and the shouting."

Nothing can be more unlike than the same man to himself, when he is touched, and not touched, upon

the master-string That makes most harmony or discord to him.

It is like the case of Manlius Torquatus in Livy, who by his father was banished among his hinds for his clownish demeanour and untractableness to every species of instruction that was offered him, but who, understanding that his parent was criminally arraigned for barbarous treatment of him, first resolutely resorted to the accuser, compelling him upon pain of death to withdraw his accusation, and subsequently, having surmounted this first step towards an energetic carriage and demeanour, proved one of the most ill.u.s.trious characters that the Roman republic had to boast.

Those children whose parents have no intention of training them to the highest departments of intellect, and have therefore no thought of bestowing on them a cla.s.sical education, nevertheless for the most part send them to a school where they are to be taught arithmetic, and the principles of English grammar. I should say in this case, as I said before on the subject of cla.s.sical education, that a certain initiation in these departments of knowledge, even if they are pursued a very little way, will probably be beneficial to all.

But it will often be found, in these schools for more ordinary education, as in the school for cla.s.sical instruction, that the majority of the pupils will be seen to be unpromising, and, what is usually called, dull. The mistake is, that the persons by whom this is perceived, are disposed to set aside these pupils as blockheads, and unsusceptible of any species of ingenuity.

It is unreasonable that we should draw such a conclusion.

In the first place, as has been already observed, it is the most difficult thing in the world for the schoolmaster to inspire into his pupil the desire to do his best. An overwhelming majority of lads at school are in their secret hearts rebels to the discipline under which they are placed. The instructor draws, one way, and the pupil another.

The object of the latter is to find out how he may escape censure and punishment with the smallest expence of scholastic application. He looks at the task that is set him, without the most distant desire of improvement, but with alienated and averted eye. And, where this is the case, the wonder is not that he does not make a brilliant figure. It is rather an evidence of the slavish and subservient spirit incident to the majority of human beings, that he learns any thing. Certainly the schoolmaster, who judges of the powers of his pupil's mind by the progress he makes in what he would most gladly be excused from learning, must be expected perpetually to fall into the most egregious mistakes.

The true test of the capacity of the individual, is where the desire to succeed, and accomplish something effective, is already awakened in the youthful mind. Whoever has found out what it is in which he is qualified to excel, from that moment becomes a new creature. The general torpor and sleep of the soul, which is incident to the vast mult.i.tude of the human species, is departed from him. We begin, from the hour in which our limbs are enabled to exert themselves freely, with a puerile love of sport. Amus.e.m.e.nt is the order of the day. But no one was ever so fond of play, that he had not also his serious moments. Every human creature perhaps is sensible to the stimulus of ambition. He is delighted with the thought that he also shall be somebody, and not a mere undistinguished p.a.w.n, destined to fill up a square in the chess-board of human society. He wishes to be thought something of, and to be gazed upon. Nor is it merely the wish to be admired that excites him: he acts, that he may be satisfied with himself. Self-respect is a sentiment dear to every heart. The emotion can with difficulty be done justice to, that a man feels, who is conscious that he is breathing his true element, that every stroke that he strikes will have the effect he designs, that he has an object before him, and every moment approaches nearer to that object. Before, he was wrapped in an opake cloud, saw nothing distinctly, and struck this way and that at hazard like a blind man. But now the sun of understanding has risen upon him; and every step that he takes, he advances with an a.s.sured and undoubting confidence.

It is an admirable remark, that the book which we read at the very time that we feel a desire to read it, affords us ten times the improvement, that we should have derived from it when it was taken up by us as a task. It is just so with the man who chooses his occupation, and feels a.s.sured that that about which he is occupied is his true and native field. Compare this person with the boy that studies the cla.s.sics, or arithmetic, or any thing else, with a secret disinclination, and, as Shakespear expresses it, "creeps like snail, unwillingly, to school."

They do not seem as if they belonged to the same species.

The result of these observations certainly strongly tends to support the proposition laid down early in the present Essay, that, putting idiots and extraordinary cases out of the question, every human creature is endowed with talents, which, if rightly directed, would shew him to be apt, adroit, intelligent and acute, in the walk for which his organisation especially fitted him.

SECTION III.

ENCOURAGING VIEW OF OUR COMMON NATURE.--POWER OF SOUND EXPOSITION AFFORDED TO ALL.--DOCTRINE OF THIS ESSAY AND THE HYPOTHESIS OF HELVETIUS COMPARED.--THE WILLING AND UNWILLING PUPIL CONTRASTED.--MISCHIEVOUS TENDENCY OF THE USUAL MODES OF EDUCATION.

What a beautiful and encouraging view is thus afforded us of our common nature! It is not true, as certain disdainful and fastidious censurers of their fellow-men would persuade us to believe, that a thousand seeds are sown in the wide field of humanity, for no other purpose than that half-a-dozen may grow up into something magnificent and splendid, and that the rest, though not absolutely extinguished in the outset, are merely suffered to live that they may furnish manure and nourishment to their betters. On the contrary, each man, according to this hypothesis, has a sphere in which he may s.h.i.+ne, and may contemplate the exercise of his own powers with a well-grounded satisfaction. He produces something as perfect in its kind, as that which is effected under another form by the more brilliant and ill.u.s.trious of his species. He stands forward with a serene confidence in the ranks of his fellow-creatures, and says, "I also have my place in society, that I fill in a manner with which I have a right to be satisfied." He vests a certain portion of ingenuity in the work he turns out. He incorporates his mind with the labour of his hands; and a competent observer will find character and individuality in it.

He has therefore nothing of the sheepishness of the ordinary schoolboy, the tasks imposed upon whom by his instructor are foreign to the true bent of his mind, and who stands cowed before his seniors, shrinking under the judgment they may pa.s.s upon him, and the oppression they may exercise towards him. He is probably competent to talk in a manner that may afford instruction to men in other respects wise and accomplished, and is no less clear and well-digested in his discourse respecting the subjects to which his study and labour have been applied, than they are on the questions that have exercised the powers of a.n.a.lysis with which they are endowed. Like Elihu in the Book of Job, he says, "I am young, and you are old; I said therefore, Days shall speak, and mult.i.tude of years shall teach wisdom. But there is a spirit in man; and the inspiration of the Almighty giveth him understanding. Great men are not always wise; neither do the aged understand judgment. Hearken therefore to me; and I also will shew my opinion."

What however in the last instance is affirmed, is not always realised in the experiment. The humblest mechanic, who works con amore, and feels that he discharges his office creditably, has a sober satisfaction in the retrospect, and is able to express himself perspicuously and well on the subject that has occupied his industry. He has a just confidence in himself. If the occasion arises, on which he should speak on the subject of what he does, and the methods he adopts for effecting it, he will undoubtedly acquit himself to the satisfaction of those who hear him. He knows that the explanations he can afford will be sound and masculine, and will stand the test of a rigid examination.

But, in proportion as he feels the ground on which he stands, and his own power to make it good, he will not fail to retire from an audience that is not willing to be informed by him. He will often appear in the presence of those, whom the established arrangements of society call his superiors, who are more copiously endowed with the treasures of language, and who, confident perhaps in the advantage of opulence, and what is called, however they may have received it, a liberal education, regard with disdain his artless and unornamented explanations. He did not, it may be, expect this. And, having experienced several times such unmerited treatment, he is not willing again to encounter it. He knew the worth of what he had to offer. And, finding others indisposed to listen to his suggestions, he contentedly confines them within the circle of his own thoughts.

To this it must be added that, though he is able to explain himself perspicuously, yet he is not master of the graces of speech, nor even perhaps of the niceties of grammar. His voice is not tuned to those winning inflections by which men, accustomed to the higher ranks of society, are enabled so to express themselves,

That aged ears play truant at their tales, And younger hearings are quite ravished, So sweet and voluble is their discourse.

On the contrary there is a ruggedness in his manner that jars upon the sense. It is easy for the light and supercilious to turn him into ridicule. And those who will not be satisfied with the soundness of his matter, expounded, as he is able to expound it, in clear and appropriate terms, will yield him small credit, and listen to him with little delight.

These considerations therefore bring us back again to the reasons of the prevalent opinion, that the majority of mankind are dull, and of apprehension narrow and confused. The ma.s.s of boys in the process of their education appear so, because little of what is addressed to them by their instructors, awakens their curiosity, and inspires them with the desire to excel. The concealed spark of ambition is not yet cleared from the crust that enveloped it as it first came from the hand of nature. And in like manner the elder persons, who have not experienced the advantages of a liberal education, or by whom small profit was made by those advantages, being defective in exterior graces, are generally listened to with impatience, and therefore want the confidence and the inclination to tell what they know.

But these latter, if they are not attended to upon the subjects to which their attention and ingenuity have been applied, do not the less possess a knowledge and skill which are intrinsically worthy of applause. They therefore contentedly shut up the sum of their acquisitions in their own bosoms, and are satisfied with the consciousness that they have not been deficient in performing an adequate part in the generation of men among whom they live.

Those persons who favour the opinion of the incessant improveableness of the human species, have felt strongly prompted to embrace the creed of Helvetius, who affirms that the minds of men, as they are born into the world, are in a state of equality, alike prepared for any kind of discipline and instruction that may be afforded them, and that it depends upon education only, in the largest sense of that word, including every impression that may be made upon the mind, intentional or accidental, from the hour of our birth, whether we shall be poets or philosophers, dancers or singers, chemists or mathematicians, astronomers or dissectors of the faculties of our common nature.

But this is not true. It has already appeared in the course of this Essay, that the talent, or, more accurately speaking, the original suitableness of the individual for the cultivation, of music or painting, depends upon certain peculiarities that we bring into the world with us. The same thing may be affirmed of the poet. As, in the infinite variety of human beings, there are no two faces so alike that they cannot be distinguished, nor even two leaves plucked from the same tree, so there are varieties in the senses, the organs, and the internal structure of the human species, however delicate, and to the touch of the bystander evanescent, which give to each individual a predisposition to rise to excellence in one particular art or attainment, rather than in any other.

And this view of things, if well considered, is as favourable, nay, more so, to the hypothesis of the successive improveableness of the human species, as the creed of Helvetius. According to that philosopher, every human creature that is born into the world, is capable of becoming, or being made, the equal of Homer, Bacon or Newton, and as easily and surely of the one as the other. This creed, if sincerely embraced, no doubt affords a strong stimulus to both preceptor and pupil, since, if true, it teaches us that any thing can be made of any thing, and that, wherever there is mind, it is within the compa.s.s of possibility, not only that that mind can be raised to a high pitch of excellence, but even to a high pitch of that excellence, whatever it is, that we shall prefer to all others, and most earnestly desire.