Egerton Ryerson and Education in Upper Canada Part 1

Egerton Ryerson and Education in Upper Canada.

by J. Harold Putnam.

PREFACE

The object of this volume is to give a succinct idea of the nature and history of our Ontario School Legislation. This legislation is so bound up with the name of Egerton Ryerson that to give its history is to relate the work of his life.

It would be useless to attempt to show how our school legislation developed under Responsible Government without some understanding of its history previous to the time of Ryerson. I have, therefore, devoted three chapters to a brief account of education in Upper Canada previous to 1844.

No attempt has been made to give the history of our schools since Ryerson's retirement, partly because no radical changes have been made, and partly because it would involve criticism of statesmen and teachers who are still actively engaged in work. Nor has any attempt been made to trace the history of University education after 1845. To do so would require a complete volume. But, as University education prior to 1844 was so closely connected with Common and Grammar Schools, it seemed necessary, up to a certain point, to trace the course of all three together.

The introductory chapter on the biography of Ryerson is only indirectly connected with the other chapters, and may be omitted by the reader who has no interest in the man himself.

It is hoped that this volume may encourage teachers in service and teachers in training to acquire a fuller knowledge of their own educational inst.i.tutions.

THE AUTHOR.

OTTAWA, July 1st, 1912.

CHAPTER I.

_BIOGRAPHICAL._

Egerton Ryerson was born in 1803, in the towns.h.i.+p of Charlotteville, now a part of the county of Norfolk. His father was a United Empire Loyalist who had held some command in a volunteer regiment of New Jersey. After the Revolution the elder Ryerson settled first in New Brunswick, coming later to Upper Canada, where he took up land and became a pioneer farmer. The young Ryersons, of whom there were several, took their full share in the laborious farm work, and Egerton seems to have prided himself upon his physical strength and his skill in all farm operations.

He received such an education as was afforded by the indifferent Grammar School of the London District, supplemented by the reading of whatever books he could secure.

At an early age he was strongly drawn toward that militant Christianity preached by the early Methodist Circuit Riders, and at the age of eighteen joined the Methodist Society. This step created an estrangement between Ryerson and his father, who already had two sons in the Methodist ministry. Ryerson left home and became usher in the London District Grammar School, where he remained two years, when his father sent for him to come home. After some further farming experience, the young man went to Hamilton to attend the Gore District Grammar School.

He was already thinking of becoming a Methodist preacher, and wished to prepare himself by a further course of study. During his stay in Hamilton under the instruction of John Law, he worked so eagerly at Latin and Greek that he fell ill of a fever which nearly ended his career.

When barely twenty-two years of age he decided to travel as a Methodist missionary.

In a letter written about this time to his brother, the Rev. George Ryerson, we get a glimpse of the young preacher's ideas upon the preparation of sermons. "On my leisure days I read from ten to twenty verses of Greek a day besides reading history, the Scriptures, and the best works on practical divinity, among which Chalmers has decidedly the preference in my mind both for piety and depth of thought. These two last studies employ the greatest part of my time. My preaching is altogether original. I endeavour to collect as many ideas from every source as I can; but I do not copy the expression of anyone, for I do detest seeing blooming flowers in dead men's hands. I think it my duty and I try to get a general knowledge and view of any subject that I discuss beforehand; but not unfrequently I have tried to preach with only a few minutes' previous reflection."[1]

[1] See "Story of My Life," by Ryerson, edited by Hodgins, page 42.

After being received into the Methodist connection as a probationer, Ryerson was a.s.signed a charge on Yonge St., which embraced the town of York and several adjacent towns.h.i.+ps. It took four weeks on horseback and on foot over almost impa.s.sable roads to complete the circuit. During this time the probationer was expected to conduct from twenty-five to thirty-five services. The accommodation furnished by the pioneers was of the rudest kind, but the people gave the travelling preacher a hearty welcome. Young Ryerson was acquainting himself with conditions in Upper Canada at first hand by living among the people. At a later time, when the opportunity came, he made use of his intimate knowledge to secure for these people the advantages of better schools.

During this first year of his missionary ministry, Ryerson was drawn into the Clergy Reserves controversy. The Methodist Society in Upper Canada was an offshoot of that body in the United States. This connection had come about in a very natural way. Upper Canada was largely settled by United Empire Loyalists. The Methodist circuit-riders naturally followed their people into the wilds of Upper Canada. In many districts no religious services of any kind were held except those of the Methodists.

In May, 1826, a pamphlet was published, being a sermon preached by Archdeacon Strachan, of York, on the occasion of the death of the Bishop of Quebec. This pamphlet contained an historical sketch of the rise and progress of the Anglican Church in Canada. The claim was made that the Anglican Church was by law the Established Church of Upper Canada. The Methodists were singled out and held up to ridicule. They were represented as American and disloyal. Their preachers were declared to be ignorant and spreaders of sedition, and the Imperial Parliament was pet.i.tioned to grant 300,000 a year to the Anglican Church in Canada to enable it to maintain the loyalty of Upper Canada to Britain.

To Ryerson, the son of a Loyalist, this was more than could be borne, and he immediately crossed swords with the Anglican prelate by writing a defence of Methodism and calling into question the exclusive demands made by Strachan on behalf of the Anglicans. The contest waxed warm and then hot. The whole country was convulsed. Within four years the Legislature of Upper Canada pa.s.sed Acts allowing the various religious denominations to hold lands for churches, parsonages, and burying-grounds, and also allowing their ministers to solemnize marriages. Besides these concessions, the Legislative a.s.sembly was forced by public opinion to pet.i.tion the Imperial Parliament against the claims of the Anglican Church to be an Established Church in Canada and to a monopoly of the Clergy Reserves.

During his second year in the ministry, Ryerson spent part of his time on a mission to the Chippewa Indians on the Credit River. While there, he showed himself to be very practical. He encouraged the Indians to build better houses and to clear and cultivate the land.[2] "After having collected the means necessary to build the house of wors.h.i.+p and schoolhouse, I showed the Indians how to enclose and make gates for their gardens. Between daylight and sunrise I called out four of the Indians in succession and showed them how, and worked with them, to clear and fence in, and plow and plant their first wheat and corn fields. In the afternoon I called out the schoolboys to go with me and cut and pile and burn the underbrush in and around the village. The little fellows worked with great glee as long as I worked with them, but soon began to play when I left them."

[2] See "Story of My Life," by Egerton Ryerson, edited by Hodgins, page 60.

A letter written by Rev. William Ryerson to his brother, the Rev. George Ryerson, on March 8th, 1827, after a visit to the Indian Mission, shows Egerton Ryerson's practical nature and incidentally gives us his method of instruction. "I visited Egerton at the Credit last week.... They have about forty pupils on the list, but there were only thirty present. The rest were absent making sugar.... Their progress in spelling, reading, and writing, is astonis.h.i.+ng, but especially in writing, which certainly exceeds anything I ever saw. When I was there they were fencing the lots in the village in a very neat, substantial manner. On my arrival at the Mission I found Egerton, about half a mile from the village, stripped to the s.h.i.+rt and pantaloons, clearing land with between twelve and twenty of the little Indian boys, who were all engaged in chopping and picking up the brush."[3]

[3] See "Story of My Life," page 69.

At the Methodist Conference of 1827, Ryerson was sent to the Cobourg Circuit. During his term there he was again drawn into a controversy with Dr. Strachan, who sent to the Imperial Parliament an Ecclesiastical Chart, purporting to give an account of religion in Upper Canada.

Ryerson claimed that this chart contained many false statements and that it was peculiarly unfair to the Methodists. The real point at issue was whether the Anglican Church was to become the Established Church of Upper Canada.

In 1828, Ryerson was appointed to the Hamilton and Ancaster Circuit, which reached from within five miles of Brantford to Stoney Creek. On September 10th, 1828, he married Hannah Aikman, of Hamilton.[4]

[4] Died in 1832. In 1833, Ryerson married Mary Armstrong, of Toronto.

The Methodist Conference of 1829 determined to establish an official newspaper to be known as _The Christian Guardian_. Ryerson was elected as the first editor and was sent to New York to procure the plant. The paper started with a circulation of 500, which in three years was increased to some 3,000. Besides defending Methodist principles and inst.i.tutions, the paper made a strong stand for civil liberty, temperance, education, and missionary work. It soon came to be looked upon as one of the leading journals of Upper Canada. Ryerson gave up the position of editor in 1832, and the following year made a trip to England to negotiate a union between the Canadian Methodist Conference and the Wesleyan Conference of England. The union was consummated.

Ryerson returned to Canada and was re-elected editor of the _Guardian_.

While in England, he had interviews with Earl Ripon, Lord Stanley and other public men, to whom he gave valuable information concerning Canadian affairs, especially those connected with the vexed question of the status of the Anglican Church.

On his return to Canada, in 1833, Ryerson published in the _Guardian_ "Impressions Made by My Late Visit to England." In this article he gave his estimate of Tories, Whigs, and Radicals. He saw much to admire in the moderate Tories, little to praise in the Whigs, and much to condemn in the Radicals. His strictures on the latter called down upon him the wrath and invective of William Lyon Mackenzie. To some extent Ryerson's articles led the const.i.tutional reformers in Upper Canada to separate themselves from those reformers who were prepared to establish a republican form of government in order to secure equal political and civil rights. To many of his old friends it seemed that Ryerson had given up championing liberty and had become a Tory. Many were ready to accuse him of self-seeking in his desire to conciliate the party of privilege. One reverend brother,[5] writing to him, says: "I can only account for your strange and un-Ryersonian conduct and advice on one principle--that there is something ahead which you, through your superior political spy-gla.s.s, have discovered and thus shape your course, while we landlubbers, short-sighted as we are, have not even heard of it." Hundreds of subscribers gave up the _Guardian_ as a protest against the views of its editor, but as the crisis approached which culminated in the Rebellion of '37 and '38, the tide of public opinion turned in Ryerson's favour.

[5] Rev. Jas. Evans, of Niagara District. See part of letter in "Story of My Life," page 131.

In 1835, Ryerson gave up the _Guardian_ and took a church at Kingston.

Scarcely was he settled when he undertook a second visit to England. The Methodists had, in 1832, laid the corner-stone of the Upper Canada Academy at Cobourg. They had no charter, although an unsuccessful attempt had been made to have the Trustee Board incorporated by the Legislature of Upper Canada. Extensive buildings were under way and the trustees were in financial difficulties. Ryerson was sent to England to beg subscriptions and also to attempt to secure a Royal Charter. The work was distasteful to him, but he persevered, and after more than a year and six months spent in England he accomplished three ends. He secured enough money in subscriptions to relieve the most pressing immediate needs of the Trustee Board. He secured an order from the Colonial Secretary directed to the Governor of Upper Canada, authorizing him to pay to the Upper Canada Academy, from the unappropriated revenues of the Crown, the sum of 4,000.[6] Last, and most important, he secured a Royal Charter, although up to that time no such charter had ever been issued to any religious body except the Established Church. To Ryerson, the visit to England was of prime importance. It gave him a broadened view of British inst.i.tutions and English public men. It gave him a political experience that was of great value to him in later years. It gave him an opportunity to appeal to his fellow men upon the subject of education and educational inst.i.tutions.

[6] Later, in 1837, Ryerson secured this money only after a pet.i.tion to the Legislature.

While in England, Ryerson contributed a series of letters to the London _Times_ on Canadian affairs. There was a prevalent feeling in England that a very large part of the Upper Canadian people was determined upon a republican form of government. Ryerson's letters did something to remove this impression.

After the Rebellion of 1837 was crushed, the const.i.tutional reform party was apparently without any influence. It seemed that the Family Compact oligarchy would have everything in their own hands. Prospects for equality of civil and religious liberty were not bright, and it is significant of the Methodists' appreciation of Ryerson's ability that they immediately planned to make him again editor of the _Guardian_.

His brother John, writing to him in March, 1838, said: "It is a great blessing that Mackenzie and radicalism are down, but we are in imminent danger of being brought under the domination of a military and high-church oligarchy which would be equally bad, if not infinitely worse. Under the blessing of Providence, there is one remedy and only one: that is for you to take the editors.h.i.+p of the _Guardian_ again."[7]

[7] See copy of letter in "Story of My Life," page 200.

Ryerson did take the position, and in his first editorial in the _Guardian_ of the 11th July, 1838, says: "Notwithstanding the almost incredible calumny which has in past years been heaped upon me by antipodes-party-presses, I still adhere to the principles and views upon which I set out in 1826. I believe the endowment of the priesthood of any Church in the Province to be an evil to that church.... I believe that the appropriation of the proceeds of the Clergy Reserves to general educational purposes will be the most satisfactory and advantageous disposal of them that can be made. In nothing is this Province so defective as in the requisite available provisions for an efficient system of general education. Let the distinctive character of that system be the union of public and private effort.... To Government influence will be spontaneously added the various and combined religious influences of the country in the n.o.ble, statesmanlike and divine work of raising up an elevated, intelligent, and moral population."

Dr. Ryerson clearly saw that religion, politics, and education could not at this period be separated, and for the next two years he did his utmost, through the _Guardian_, to prevent the Anglican Church from securing undivided possession of the Clergy Reserves. The difficulties of his task were increased by the fact that there were in Canada several British Wesleyan missionaries who were not unwilling to see an Anglican Establishment. They were cleverly used by some of the Anglicans and their friends to cause ferment and sow discord among the Methodists in Canada. From 1838 until 1840, when he finally gave up the editors.h.i.+p of the _Guardian_, Ryerson fought strongly for equal religious privileges for all the people of Upper Canada. Nor were Ryerson's efforts in this direction confined to the columns of the _Guardian_. He addressed several communications to the new Colonial Secretary, Lord Normanby.

Lord Durham and his successor, Lord Sydenham, received the cordial support of Ryerson in their efforts to give a const.i.tutional government to Canada. Largely through Ryerson's suggestion there was issued at Toronto, in 1841, the _Monthly Review_, which was to be a medium for disseminating the liberal views of Sydenham. Ryerson wrote the prospectus and contributed some articles. Probably as a recognition for this work, Sydenham sent him a draft for 100, which he promptly returned.