History of Education Part 20

8. They stimulated authors.h.i.+p, advanced learning, and produced many great men.

9. They exerted a powerful influence upon the intellectual, social, and political movements of their time.

THE PORT ROYALISTS

Opposed to the Jesuits was another body of Catholics, sometimes called Jansenists from the organizer of the movement, and sometimes Port Royalists, because their chief school was at Port Royal near Paris.

Their purpose was to check the progress of the Jesuits, to promote greater spirituality in the Church, and to revive the pure Catholicism of St. Augustine. Among their great leaders may be mentioned Pascal, Nicole, and Launcelot. The purpose of the Jansenists was very different from that of the Jesuits, and their methods were more modern. They gave preference to modern languages, while the Jesuits gave chief attention to the cla.s.sic tongues. Their discipline, like that of the Jesuits, was humane, but firm.

Their greatest contribution to education is the _phonic method_ of spelling. They also laid stress upon the use of objects, the development of the sense perceptions, especially in early childhood. One of their axioms was, "The intelligence of childhood always being very dependent on the senses, we must, as far as possible, address our instruction to the senses, and cause it to reach the mind, not only through hearing, but also through seeing." This appears to be the first instance in which _object teaching_ was taught as a principle, a principle which Bacon, Comenius, Pestalozzi, and Froebel worked out, and which has been one of the most important factors of modern educational progress.

FOOTNOTES:

[63] "Jesuit Education," p. 77.

[64] See Hughes, "Loyola," pp. 46, 113, 156, 282. Also Schwickerath, "Jesuit Education," p. 415.

[65] "Jesuit Education," p. 105. See also Hughes, "Loyola," pp. 4, 14, 43, 46, 68, 72, 82, and 86 (lines 12-23).

[66] See Hughes, "Loyola," pp. 72, 151.

[67] "Educational Reformers" p. 26.

[68] K. Schmidt, Vol. III, p. 230.

[69] "Educational Reformers," p. 34.

[70] See Hughes, "Loyola," p. 141, for full description of this work and outline of the course. Also Schwickerath, "Jesuit Education," p. 191.

[71] See Hughes, "Loyola," p. 511.

[72] "Educational Reformers," p. 35.

CHAPTER x.x.xI

OTHER EDUCATORS OF THE SIXTEENTH CENTURY

=Literature.=--_H. M. Skinner_, The Schoolmaster in Literature, The Schoolmaster in Comedy and Satire; _Gill_, Systems of Education; _Quick_, Educational Reformers; _Williams_, History of Modern Education; _Besant_, Rabelais; _Monroe_, Educational Ideal; _Collins_, Montaigne; _Emerson_, Representative Men; _Vogel_, Geschichte der Padagogik; _Carlisle_, Two Great Teachers (Ascham and Arnold); _Azarias_, Essays Educational; _Davidson_, History of Education.

We have thus far discussed educators who were directly connected with the great Protestant and Catholic movements. There were others who were more or less independent of these movements. Among these we may mention Roger Ascham, Rabelais, and Montaigne.

ASCHAM (1515-1568)

Roger Ascham was the most celebrated English educator of the sixteenth century. He was educated at Cambridge, and studied three years in Germany. He had a thorough knowledge of the cla.s.sic languages. For these reasons he was chosen tutor to Elizabeth, a position which he held for two years. Upon her accession to the throne, Ascham came to read with her several hours a day, and she retained her affection for her old teacher throughout his life.

His chief literary work is his "Scholemaster," which is the first educational cla.s.sic in English. Dr. Johnson says of this book, "It contains, perhaps, the best advice that ever was given for the study of languages." This method was as follows, given in Ascham's words: "First, let him teach the child, cheerfully and plainly, the cause and matter of the letter (Cicero's Epistles); then, let him construe it into English so oft as the child may easily carry away the understanding of it; lastly, pa.r.s.e it over perfectly. This done, then let the child by and by both construe and pa.r.s.e it over again; so that it may appear that the child doubteth in nothing that his master has taught him before.

"After this, the child must take a paper book, and sitting in some place where no man shall prompt him, by himself let him translate into English his former lesson. Then showing it to his master, let the master take from him his Latin book, and pausing an hour at the least, then let the child translate his own English into Latin again in another paper book.

When the child bringeth it turned into Latin, the master must compare it with Tully's book, and lay them both together, and where the child doth well, praise him, where amiss, point out why Tully's use is better.

"Thus the child will easily acquire a knowledge of grammar, and also the ground of almost all the rules that are so busily taught by the master, and so hardly learned by the scholar in all common schools. The translation is the most common and most commendable of all other exercises for youth; most common, for all your constructions in grammar schools be nothing else but translations; but because they be not _double_ translations (as I do require), they bring forth but simple and single commodity; and because also they lack the daily use of writing, which is the only thing that breedeth deep root, both in the wit for good understanding, and in the memory for sure keeping of all that is learned; most commendable also, and that by the judgment of all authors which entreat of these exercises."[73]

Ascham often refers to his ill.u.s.trious pupil in claiming merit for his system. He says, "And a better and nearer example herein may be our most n.o.ble Queen Elizabeth, who never took yet Greek nor Latin grammar in her hand after the first declining of a noun and a verb; but only by this double translating of Demosthenes and Isocrates daily, without missing, every forenoon, and likewise some part of Tully every afternoon, for the s.p.a.ce of a year or two, hath attained to such a perfect understanding in both tongues, and to such a ready utterance of the Latin, and that with such a judgment as there be few now in both universities, or elsewhere in England, that be in both tongues comparable with her Majesty." Mr.

Quick thinks that while Ascham may have thus flattered his royal pupil, there is no doubt that she was an accomplished scholar.

We have seen that Sturm made some use of double translation, but Ascham is ent.i.tled to full credit for the method, which he adopted from Pliny and perfected. Many teachers of language since that time have employed this method with excellent results.

RABELAIS[74] (1483-1553)

Though there is some obscurity as to the exact date of the birth of Rabelais, it is generally believed that he was born the same year as Luther, 1483. He was the son of a French innkeeper, and, after completing a cla.s.sical course, was consecrated to the priesthood. His great ability and independent thinking, and his humanistic tendency brought reproof from his superiors, and he was ordered to perform works of penance in his cell; but through the influence of powerful friends he was freed and allowed to go over to the Benedictines, with whom, however, he did not remain long. He became an independent preacher, and as such had many friends among the reformers, chief among whom was Calvin. His intimacy with Calvin led the more radical reformers to be suspicious of him, and not without reason. Walter Besant tells us that, "One hears he is a buffoon--he is always mocking and always laughing.

That is perfectly true. He laughs at the pretensions of pope, cardinal, bishop, and priest; he laughs at monkery and monks; he mocks at the perpetual iteration of litanies; he laughs at the ignorance and superst.i.tion which he thinks are about to vanish before the new day of modern learning."[75] Nor was his sympathy with the reformers any more marked. Besant further adds, "It was at that time all important that, as in England, the scholars should range themselves on the Protestant side.

Rabelais refused to do this. More, he set an example which deterred other scholars, and kept them, in sheer impatience, in the enemy's camp."[76]

The great literary work of Rabelais is embodied in a series of chronicles, the first of which is called "Gargantua" and the second, "Pantagruel." It is believed that these were popular names of giants in the Middle Ages. In these books we find Rabelais's pedagogy.[77] The giant Gargantua attends a school in which scholastic methods are employed. The author skillfully ridicules the methods, and shows the utter inefficiency of the instruction by contrasting the result in Gargantua and Eudemon, a page of the king. Gargantua, a man of fifty-five, is introduced to Eudemon, a boy of twelve. The former is awkward, bashful, and does not know what to say, while the latter meets Gargantua cap in hand, with open countenance, ruddy lips, steady eyes, and with modesty becoming a youth. In reply to the polite and intelligent conversation of the lad, Gargantua "falls to crying like a cow, casting down his face, and hiding it with his cap." Compayre says, "In these two pupils, so different in manner, Rabelais has personified two contrasted methods of education: that which, by mechanical exercises of memory, enfeebles and dulls the intelligence; and that which, with large grants of liberty, develops intelligences and frank and open characters."

The deficiencies of the old education (the scholastic) being thus shown, Rabelais places his pupil under Ponocrates, Eudemon's teacher, who has produced such practical results. He then opens up his system of pedagogy in the plan pursued for the redemption of Gargantua.

=Realism in Education.=--Compayre's estimate of this pedagogy is as follows: "The pedagogy of Rabelais is the first appearance of what may be called _realism_ in instruction, in distinction from the scholastic _formalism_. The author of 'Gargantua' turns the mind of the young man toward objects truly worthy of occupying his attention. He catches a glimpse of the future reserved to scientific education, and to the study of nature. He invites the mind, not to the labored subtleties and complicated tricks which scholasticism had brought into fas.h.i.+on, but to manly efforts, and to a wide unfolding of human nature."[78]

In comparing Rabelais with Lucretius, Walter Besant says, "Both, at an interval of fifteen hundred years, antic.i.p.ated the nineteenth century in its restless discontent of old beliefs, its fearless questioning, its advocacy of scientific research."[79] Compayre thinks that Rabelais is "certainly the first, in point of time, of that grand school of educators who place the sciences in the first rank among the studies of human thought."[80] It would seem, then, that the author of "Gargantua"

is worthy of a most honorable place among educational writers. Rabelais began a movement, which was destined to revolutionize educational methods.

The educational scheme of Rabelais embraced the study of letters, of nature, of science, of morals and religion, of the physical well-being,--in short, of everything necessary, as Herbert Spencer would say, to complete living.

MONTAIGNE[81] (1533-1592)

Of a very different character from Rabelais was Montaigne. Rabelais was radical and extravagant, Montaigne conservative and discreet; Rabelais sought development of all the faculties alike, Montaigne gave preference to the training of the judgment; Rabelais would thoroughly master every branch of human knowledge, Montaigne was content to skim over the sciences. And yet, Montaigne must be recognized as an important factor in education, not only for his own teachings, but because undoubtedly Bacon, Locke, Rousseau, and other apostles of reform were greatly influenced by him. Bacon furthered Montaigne's theories concerning the importance of science, and by his inductive method rendered the world a far greater service than his great French contemporary. Locke enlarged upon Montaigne's ideas of physical training. Rousseau accepted a vital doctrine of Montaigne in the following words: "He (emile) possesses a universal capacity, not in point of actual knowledge, but in the faculty of acquiring it; an open, intelligent genius adapted to everything, and, as Montaigne says, if not instructed, capable of receiving instruction."

Montaigne's father was a French n.o.bleman, who fully appreciated the responsibility laid upon him in the education of his son. Doubtless his training had much to do in shaping the pedagogy of the ill.u.s.trious son.

It was wise, mild but firm, natural, and thorough. The tutors and servants who surrounded him were allowed to speak only in Latin. That tongue thus became as familiar as his native tongue. Indeed, it is said, that at the age of six he was so proficient in the language of Cicero, that the best Latinists of the time feared to address him. Nor was his knowledge confined to Latin alone. He was instructed in modern lore as well. At the age of six he was placed in the college of Guienne, where he remained seven years. His experience there, so contrary to that under which he had been brought up, led him to be utterly opposed to corporal punishment. Of the methods of discipline employed in the school, he says, "The discipline of most of our colleges has always displeased me.

They are veritable jails in which youth is held prisoner. The pupils are made vicious by being punished before they become so. Pay a visit there when they are at their work; you will hear nothing but cries,--children under execution, and masters drunk with fury. What a mode of creating in these tender and timid souls an appet.i.te for their lessons, to conduct them to their tasks with a furious countenance, rod in hand!--it is an iniquitous and pernicious fas.h.i.+on. How much more becoming it would be to see the cla.s.sroom strewed with leaves and flowers than with blood-stained stumps of birch rods! I would have painted up there scenes of joy and merriment, Flora and the Graces, as Speusippus had his school of philosophy: where they are to gain profit, there let them find happiness too. One ought to sweeten all food that is wholesome, and put bitter into what is dangerous."[82]

Here we find a strong plea for humane forms of punishment and a severe criticism of the prevailing practice of flogging, a practice which did not cease until long after Montaigne's time. It is an equally forcible plea for beautiful and pleasant schoolrooms, decorated with works of art intended to awaken and cultivate the aesthetic sense of the children, while contributing to their happiness. It has been left to the educators of the end of the nineteenth century to take up and seriously act upon this suggestion made over three hundred years ago. "The purpose of education," said Montaigne, "is the training, not of a grammarian, or a logician, but of a complete gentleman." Education should be of a practical nature. The child must become familiar with the things about him. He must learn his own language first and then that of his neighbors, and languages should all be learned by conversation.

A decided weakness in his system is found in his ideas concerning women.

He made no provision for their education, and, indeed, expressed great contempt for their abilities of either mind or heart.

Montaigne's chief literary work is his "Essays." Compayre p.r.o.nounces Montaigne's pedagogy, "a pedagogy of good sense," and further adds that he has "remained, after three centuries, a sure guide in the matter of intellectual education."

Observation and experience were to be abundantly employed, and visits to other lands, together with intercourse with intelligent men everywhere, were to "sharpen our wits by rubbing them upon those of others."

To sum up, we may say that the pedagogy of Montaigne teaches the training and use of the senses; the study of science; the learning of the mother tongue first by conversation, and then the language of our neighbors with whom we come in contact; the abolition of corporal punishment, and the beautifying of schoolrooms. This surely is no small contribution to education. His definition of education is worthy of note. He says, "It is not the mind only, nor the body, but the whole man that is to be educated."[83]