Science and Education: Essays Part 19

Leave the masters under this general understanding to teach freely; if there in ground of complaint, let it be made, but leave the _onus probandi_ on the objectors. For extreme peculiarities of belief or unbelief there is the Conscience Clause; as to the ma.s.s of parents, they will be more anxious to have religion taught than afraid of its a.s.suming this or that particular shade. They will trust the school managers and teachers till they have reason to distrust them, and experience has shown that they may trust them safely enough. Any attempt to throw the burden of making the teaching undenominational upon the managers must be sternly resisted: it is simply evading the intentions of the Act in an elaborate attempt to carry them out. We thank Professor Huxley for the warning. To be forewarned is to be forearmed."

A good deal of light seems to me to be thrown on the practical significance of the opinions expressed in the foregoing extract by the following interesting letter, which appeared in the same paper:--

"Sir,--I venture to send to you the substance of a correspondence with the Education Department upon the question of the lawfulness of religious teaching in rate schools under section 14 (2) of the Act. I asked whether the words 'which is distinctive,' &c., taken grammatically as limiting the prohibition of any religious formulary, might be construed as allowing (subject, however, to the other provisions of the Act) any religious formulary common to any two denominations anywhere in England to be taught in such schools; and if practically the limit could not be so extended, but would have to be fixed according to the special circ.u.mstances of each district, then what degree of general acceptance in a district would exempt such a formulary from the prohibition? The answer to this was as follows:--'It was understood, when clause 14 of the Education Act was discussed in the House of Commons, that, according to a well-known rule of interpreting Acts of Parliament, "denomination" must be held to include "denominations." When any dispute is referred to the Education Department under the last paragraph of section 16, it will be dealt with according to the circ.u.mstances of the case.'

"Upon my asking further if I might hence infer that the lawfulness of teaching any religious formulary in a rate school would thus depend _exclusively_ on local circ.u.mstances, and would accordingly be so decided by the Education Department in case of dispute, I was informed in explanation that 'their lords.h.i.+ps''

letter was intended to convey to me that no general rule, beyond that stated in the first paragraph of their letter, could at present be laid down by them; and that their decision in each particular case must depend on the special circ.u.mstances accompanying it.

"I think it would appear from this that it may yet be in many cases both lawful and expedient to teach religious formularies in rate schools. H. I.

"Steyning, _November_ 5, 1870."

Of course I do not mean to suggest that the editor of the _Guardian_ is bound by the opinions of his correspondent; but I cannot help thinking that I do not misrepresent him, when I say that he also thinks "that it may yet be, in many cases, both lawful and expedient to teach religious formularies in rate schools under these circ.u.mstances."

It is not uncharitable, therefore, to a.s.sume that, the express words of the Act of Parliament notwithstanding, all the sectaries who are toiling so hard for seats in the London School Board have the lively hope of the gentleman from Steyning, that it may be "both lawful and expedient to teach religious formularies in rate schools;" and that they mean to do their utmost to bring this happy consummation about. [2]

Now the pathetic emotion to which I have referred, as accompanying my contemplations of the violent struggles of so many excellent persons, is caused by the circ.u.mstance that, so far as I can judge, their labour is in vain.

Supposing that the London School Board contains, as it probably will do, a majority of sectaries; and that they carry over the heads of a minority, a resolution that certain theological formulas, about which they all happen to agree,--say, for example, the doctrine of the Trinity,--shall be taught in the schools. Do they fondly imagine that the minority will not at once dispute their interpretation of the Act, and appeal to the Education Department to settle that dispute? And if so, do they suppose that any Minister of Education, who wants to keep his place, will tighten boundaries which the Legislature has left loose; and will give a "final decision" which shall be offensive to every Unitarian and to every Jew in the House of Commons, besides creating a precedent which will afterwards be used to the injury of every Nonconformist? The editor of the _Guardian_ tells his friends sternly to resist every attempt to throw the burden of making the teaching undenominational on the managers, and thanks me for the warning I have given him. I return the thanks, with interest, for _his_ warning, as to the course the party he represents intends to pursue, and for enabling me thus to draw public attention to a perfectly const.i.tutional and effectual mode of checkmating them.

And, in truth, it is wonderful to note the surprising entanglement into which our able editor gets himself in the struggle between his native honesty and judgment and the necessities of his party. "We could not see," says he, "in the face of this clause how a distinct denominational tone could be honestly given to schools nominally general." There speaks the honest and clear-headed man. "Any attempt to throw the burden of making the teaching undenominational must be sternly resisted." There speaks the advocate holding a brief for his party. "Verily," as Trinculo says, "the monster hath two mouths:" the one, the forward mouth, tells us very justly that the teaching cannot "honestly" be "distinctly denominational;" but the other, the backward mouth, a.s.serts that it must by no manner of means be "undenominational." Putting the two utterances together, I can only interpret them to mean that the teaching is to be "indistinctly denominational." If the editor of the _Guardian_ had not shown signs of anger at my use of the term "theological fog," I should have been tempted to suppose it must have been what he had in his mind, under the name of "indistinct denominationalism." But this reading being plainly inadmissible, I can only imagine that he inculcates the teaching of formulas common to a number of denominations.

But the Education Department has already told the gentleman from Steyning that any such proceeding will be illegal. "According to a well-known rule of interpreting Acts of Parliament, 'denomination'

would be held to include 'denominations.'" In other words, we must read the Act thus:--

"No religious catechism or religious formulary which is distinctive of any particular _denominations_ shall be taught."

Thus we are really very much indebted to the editor of the _Guardian_ and his correspondent. The one has shown us that the sectaries mean to try to get as much denominational teaching as they can agree upon among themselves, forced into the elementary schools; while the other has obtained a formal declaration from the Educational Department that any such attempt will contravene the Act of Parliament, and that, therefore, the unsectarian, law-abiding members of the School Boards may safely reckon upon bringing down upon their opponents the heavy hand of the Minister of Education. [3]

So much for the powers of the School Boards. Limited as they seem to be, it by no means follows that such Boards, if they are composed of intelligent and practical men, really more in earnest about education than about sectarian squabbles, may not exert a very great amount of influence. And, from many circ.u.mstances, this is especially likely to be the case with the London School Board, which, if it conducts itself wisely, may become a true educational parliaments as subordinate in authority to the Minister of Education, theoretically, as the Legislature is to the Crown, and yet, like the Legislature, possessed of great practical authority. And I suppose that no Minister of Education would be other than glad to have the aid of the deliberations of such a body, or fail to pay careful attention to its recommendations.

What, then, ought to be the nature and scope of the education which a School Board should endeavour to give to every child under its influence, and for which it should try to obtain the aid of the Parliamentary grants? In my judgment it should include at least the following kinds of instruction and of discipline:--

1. Physical training and drill, as part of the regular business of the school.

It is impossible to insist too much on the importance of this part of education for the children of the poor of great towns. All the conditions of their lives are unfavourable to their physical well-being. They are badly lodged, badly housed, badly fed, and live from one year's end to another in bad air, without chance of a change.

They have no play-grounds; they amuse themselves with marbles and chuck-farthing, instead of cricket or hare-and-hounds; and if it were not for the wonderful instinct which leads all poor children of tender years to run under the feet of cab-horses whenever they can, I know not how they would learn to use their limbs with agility.

Now there is no real difficulty about teaching drill and the simpler kinds of gymnastics. It is done admirably well, for example, in the North Surrey Union schools; and a year or two ago when I had an opportunity of inspecting these schools, I was greatly struck with the effect of such training upon the poor little waifs and strays of humanity, mostly picked out of the gutter, who are being made into cleanly, healthy, and useful members of society in that excellent inst.i.tution.

Whatever doubts people may entertain about the efficacy of natural selection, there can be none about artificial selection; and the breeder who should attempt to make, or keep up, a fine stock of pigs, or sheep, under the conditions to which the children of the poor are exposed, would be the laughing-stock even of the bucolic mind.

Parliament has already done something in this direction by declining to be an accomplice in the asphyxiation of school children. It refuses to make any grant to a school in which the cubical contents of the school-room are inadequate to allow of proper respiration. I should like to see it make another step in the same direction, and either refuse to give a grant to a school in which physical training is not a part of the programme, or, at any rate, offer to pay upon such training. If something of the kind is not done, the English physique, which has been, and is still, on the whole, a grand one, will become as extinct as the dodo in the great towns.

And then the moral and intellectual effect of drill, as an introduction to, and aid of, all other sorts of training, must not be overlooked. If you want to break in a colt, surely the first thing to do is to catch him and get him quietly to face his trainer; to know his voice and bear his hand; to learn that colts have something else to do with their heels than to kick them up whenever they feel so inclined; and to discover that the dreadful human figure has no desire to devour, or even to beat him, but that, in case of attention and obedience, he may hope for patting and even a sieve of oats.

But, your "street Arabs," and other neglected poor children, are rather worse and wilder than colts; for the reason that the horse-colt has only his animal instincts in him, and his mother, the mare, has been always tender over him, and never came home drunk and kicked him in her life; while the man-colt is inspired by that very real devil, perverted manhood, and _his_ mother may have done all that and more. So, on the whole, it may probably be even more expedient to begin your attempt to get at the higher nature of the child, than at that of the colt, from the physical side.

2. Next in order to physical training I put the instruction of children, and especially of girls, in the elements of household work and of domestic economy; in the first place for their own sakes, and in the second for that of their future employers.

Every one who knows anything of the life of the English poor is aware of the misery and waste caused by their want of knowledge of domestic economy, and by their lack of habits of frugality and method. I suppose it is no exaggeration to say that a poor Frenchwoman would make the money which the wife of a poor Englishman spends in food go twice as far, and at the same time turn out twice as palatable a dinner. Why Englishmen, who are so notoriously fond of good living, should be so helplessly incompetent in the art of cookery, is one of the great mysteries of nature; but from the varied abominations of the railway refreshment-rooms to the monotonous dinners of the poor, English feeding is either wasteful or nasty, or both.

And as to domestic service, the groans of the housewives of England ascend to heaven! In five cases out of six the girl who takes a "place" has to be trained by her mistress in the first rudiments of decency and order; and it is a mercy if she does not turn up her nose at anything like the mention of an honest and proper economy. Thousands of young girls are said to starve, or worse, yearly in London; and at the same time thousands of mistresses of households are ready to pay high wages for a decent housemaid, or cook, or a fair workwoman; and can by no means get what they want.

Surely, if the elementary schools are worth anything, they may put an end to a state of things which is demoralising the poor, while it is wasting the lives of those better off in small worries and annoyances.

3. But the boys and girls for whose education the School Boards have to provide, have not merely to discharge domestic duties, but each of them is a member of a social and political organisation of great complexity, and has, in future life, to fit himself into that organisation, or be crushed by it. To this end it is surely needful, not only that they should be made acquainted with the elementary laws of conduct, but that their affections should be trained, so as to love with all their hearts that conduct which tends to the attainment of the highest good for themselves and their fellow men, and to hate with all their hearts that opposite course of action which is fraught with evil.

So far as the laws of conduct are determined by the intellect, I apprehend that they belong to science, and to that part of science which is called morality. But the engagement of the affections in favour of that particular kind of conduct which we call good, seems to me to be something quite beyond mere science. And I cannot but think that it, together with the awe and reverence, which have no kins.h.i.+p with base fear, but arise whenever one tries to pierce below the surface of things, whether they be material or spiritual, const.i.tutes all that has any unchangeable reality in religion.

And just as I think it would be a mistake to confound the science, morality, with the affection, religion; so do I conceive it to be a most lamentable and mischievous error, that the science, theology, is so confounded in the minds of many--indeed, I might say, of the majority of men.

I do not express any opinion as to whether theology is a true science, or whether it does not come under the apostolic definition of "science falsely so called;" though I may be permitted to express the belief that if the Apostle to whom that much misapplied phrase is due could make the acquaintance of much of modern theology, he would not hesitate a moment in declaring that it is exactly what he meant the words to denote.

But it is at any rate conceivable, that the nature of the Deity, and his relations to the universe, and more especially to mankind, are capable of being ascertained, either inductively or deductively, or by both processes. And, if they have been ascertained, then a body of science has been formed which is very properly called theology.

Further, there can be no doubt that affection for the Being thus defined and described by theologic science would be properly termed religion; but it would not be the whole of religion. The affection for the ethical ideal defined by moral science would claim equal if not superior rights. For suppose theology established the existence of an evil deity--and some theologies, even Christian ones, have come very near this,--is the religious affection to be transferred from the ethical ideal to any such omnipotent demon? I trow not. Better a thousand times that the human race should perish under his thunderbolts than it should say, "Evil, be thou my good."

There is nothing new, that I know of, in this statement of the relations of religion with the science of morality on the one hand and that of theology on the other. But I believe it to be altogether true, and very needful, at this time, to be clearly and emphatically recognised as such, by those who have to deal with the education question.

We are divided into two parties--the advocates of so-called "religious" teaching on the one hand, and those of so-called "secular"

teaching on the other. And both parties seem to me to be not only hopelessly wrong, but in such a position that if either succeeded completely, it would discover, before many years were over, that it had made a great mistake and done serious evil to the cause of education.

For, leaving aside the more far-seeing minority on each side, what the "religious" party is crying for is mere theology, under the name of religion; while the "secularists" have unwisely and wrongfully admitted the a.s.sumption of their opponents, and demand the abolition of all "religious" teaching, when they only want to be free of theology--Burning your s.h.i.+p to get rid of the c.o.c.kroaches!

But my belief is, that no human being, and no society composed of human beings, ever did, or ever will, come to much, unless their conduct was governed and guided by the love of some ethical ideal. Undoubtedly, your gutter child may be converted by mere intellectual drill into "the subtlest of all the beasts of the field;" but we know what has become of the original of that description, and there is no need to increase the number of those who imitate him successfully without being aided by the rates. And if I were compelled to choose for one of my own children, between a school in which real religious instruction is given, and one without it, I should prefer the former, even though the child might have to take a good deal of theology with it. Nine-tenths of a dose of bark is mere half-rotten wood; but one swallows it for the sake of the particles of quinine, the beneficial effect of which may be weakened, but is not destroyed, by the wooden dilution, unless in a few cases of exceptionally tender stomachs.

Hence, when the great ma.s.s of the English people declare that they want to have the children in the elementary schools taught the Bible, and when it is plain from the terms of the Act, the debates in and out of Parliament, and especially the emphatic declarations of the Vice-President of the Council, that it was intended that such Bible-reading should be permitted, unless good cause for prohibiting it could be shown, I do not see what reason there is for opposing that wish. Certainly, I, individually, could with no shadow of consistency oppose the teaching of the children of other people to do that which my own children are taught to do. And, even if the reading the Bible were not, as I think it is, consonant with political reason and justice, and with a desire to act in the spirit of the education measure, I am disposed to think it might still be well to read that book in the elementary schools.

I have always been strongly in favour of secular education, in the sense of education without theology; but I must confess I have been no less seriously perplexed to know by what practical measures the religious feeling, which is the essential basis of conduct, was to be kept up, in the present utterly chaotic state of opinion on these matters, without the use of the Bible. The Pagan moralists lack life and colour, and even the n.o.ble Stoic, Marcus Antonius, is too high and refined for an ordinary child. Take the Bible as a whole; make the severest deductions which fair criticism can dictate for shortcomings and positive errors; eliminate, as a sensible lay-teacher would do, if left to himself, all that it is not desirable for children to occupy themselves with; and there still remains in this old literature a vast residuum of moral beauty and grandeur. And then consider the great historical fact that, for three centuries, this book has been woven into the life of all that is best and n.o.blest in English history; that it has become the national epic of Britain, and is as familiar to n.o.ble and simple, from John-o'-Groat's House to Land's End, as Dante and Ta.s.so once were to the Italians; that it is written in the n.o.blest and purest English, and abounds in exquisite beauties of mere literary form; and, finally, that it forbids the veriest hind who never left his village to be ignorant of the existence of other countries and other civilisations, and of a great past, stretching back to the furthest limits of the oldest nations in the world. By the study of what other book could children be so much humanised and made to feel that each figure in that vast historical procession fills, like themselves, but a momentary s.p.a.ce in the interval between two eternities; and earns the blessings or the curses of all time, according to its effort to do good and hate evil, even as they also are earning their payment for their work?

On the whole, then, I am in favour of reading the Bible, with such grammatical, geographical, and historical explanations by a lay-teacher as may be needful, with rigid exclusion of any further theological teaching than that contained in the Bible itself. And in stating what this is, the teacher would do well not to go beyond the precise words of the Bible; for if he does, he will, in the first place, undertake a task beyond his strength, seeing that all the Jewish and Christian sects have been at work upon that subject for more than two thousand years, and have not yet arrived, and are not in the least likely to arrive, at an agreement; and, in the second place, he will certainly begin to teach something distinctively denominational, and thereby come into violent collision with the Act of Parliament.

4. The intellectual training to be given in the elementary schools must of course, in the first place, consist in learning to use the means of acquiring knowledge, or reading, writing, and arithmetic; and it will be a great matter to teach reading so completely that the act shall have become easy and pleasant. If reading remains "hard," that accomplishment will not be much resorted to for instruction, and still less for amus.e.m.e.nt--which last is one of its most valuable uses to hard-worked people. But along with a due proficiency in the use of the means of learning, a certain amount of knowledge, of intellectual discipline, and of artistic training should be conveyed in the elementary schools; and in this direction--for reasons which I am afraid to repeat, having urged them so often--I can conceive no subject-matter of education so appropriate and so important as the rudiments of physical science, with drawing, modelling, and singing.

Not only would such teaching afford the best possible preparation for the technical schools about which so much is now said, but the organisation for carrying it into effect already exists. The Science and Art Department, the operations of which have already attained considerable magnitude, not only offers to examine and pay the results of such examination in elementary science and art, but it provides what is still more important, viz. a means of giving children of high natural ability, who are just as abundant among the poor as among the rich, a helping hand. A good old proverb tells us that "One should not take a razor to cut a block:" the razor is soon spoiled, and the block is not so well cut as it would be with a hatchet. But it is worse economy to prevent a possible Watt from being anything but a stoker, or to give a possible Faraday no chance of doing anything but to bind books. Indeed, the loss in such cases of mistaken vocation has no measure; it is absolutely infinite and irreparable. And among the arguments in favour of the interference of the State in education, none seems to be stronger than this--that it is the interest of every one that ability should be neither wasted, nor misapplied, by any one: and, therefore, that every one's representative, the State, is necessarily fulfilling the wishes of its const.i.tuents when it is helping the capacities to reach their proper places.

It may be said that the scheme of education here sketched is too large to be effected in the time during which the children will remain at school; and, secondly, that even if this objection did not exist, it would cost too much.

I attach no importance whatever to the first objection until the experiment has been fairly tried. Considering how much catechism, lists of the kings of Israel, geography of Palestine, and the like, children are made to swallow now, I cannot believe there will be any difficulty in inducing them to go through the physical training, which is more than half play; or the instruction in household work, or in those duties to one another and to themselves, which have a daily and hourly practical interest. That children take kindly to elementary science and art no one can doubt who has tried the experiment properly. And if Bible-reading is not accompanied by constraint and solemnity, as if it were a sacramental operation, I do not believe there is anything in which children take more pleasure. At least I know that some of the pleasantest recollections of my childhood are connected with the voluntary study of an ancient Bible which belonged to my grandmother.

There were splendid pictures in it, to be sure; but I recollect little or nothing about them save a portrait of the high priest in his vestments. What come vividly back on my mind are remembrances of my delight in the histories of Joseph and of David; and of my keen appreciation of the chivalrous kindness of Abraham in his dealing with Lot. Like a sudden flash there returns back upon me, my utter scorn of the pettifogging meanness of Jacob, and my sympathetic grief over the heartbreaking lamentation of the cheated Esau, "Hast thou not a blessing for me also, O my father?" And I see, as in a cloud, pictures of the grand phantasmagoria of the Book of Revelation.

I enumerate, as they issue, the childish impressions which come crowding out of the pigeon-holes in my brain, in which they have lain almost undisturbed for forty years. I prize them as an evidence that a child of five or six years old, left to his own devices, may be deeply interested in the Bible, and draw sound moral sustenance from it. And I rejoice that I was left to deal with the Bible alone; for if I had had some theological "explainer" at my side, he might have tried, as such do, to lessen my indignation against Jacob, and thereby have warped my moral sense for ever; while the great apocalyptic spectacle of the ultimate triumph of right and justice might have been turned to the base purposes of a pious lampooner of the Papacy.

And as to the second objection--costliness--the reply is, first, that the rate and the Parliamentary grant together ought to be enough, considering that science and art teaching is already provided for; and, secondly, that if they are not, it may be well for the educational parliament to consider what has become of those endowments which were originally intended to be devoted, more or less largely, to the education of the poor.

When the monasteries were spoiled, some of their endowments were applied to the foundation of cathedrals; and in all such cases it was ordered that a certain portion of the endowment should be applied to the purposes of education. How much is so applied? Is that which may be so applied given to help the poor, who cannot pay for education, or does it virtually subsidise the comparatively rich, who can? How are Christ's Hospital and Alleyn's foundation securing their right purposes, or how far are they perverted into contrivances for affording relief to the cla.s.ses who can afford to pay for education? How-- But this paper is already too long, and, if I begin, I may find it hard to stop asking questions of this kind, which after all are worthy only of the lowest of Radicals.

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