LITMIR.BIZ

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are, a clever boy trains for an examination as he trains for a race; and goes out of training as fast as possible when it is over. Meanwhile the romance of his life is centred in those more generous and less individual competitions in the green fields, which our schools and universities have developed to such perfection. In classes which have small opportunities for physical exercises, vicarious athletics, with not a little betting, are a disastrous substitute. But the soul is dyed the colour of its leisure thoughts. "As a man thinketh in his heart, so is he." This is why no change in the curriculum can do much for education, as long as the pupils imbibe no respect for intellectual values at home, and find none among their school-fellows. And yet the capacity for real intellectual interest is only latent in most boys. It can be kindled in a whole class by a master who really loves and believes in his subject. Some of the best public school teachers in the last century were hot-tempered men whose disciplinary performances were ludicrous. But they were enthusiastic humanists, and keen scholars passed year by year out of their class-rooms.

      The importance of a good curriculum is often exaggerated. But a bad selection of subjects, and a bad method of teaching them, may condemn even the best teacher to ineffectiveness. Nothing, for example, can well be more unintelligent than the manner of teaching the classics in our public schools. The portions of Greek and Latin authors construed during a lesson are so short that the boys can get no idea of the book as a whole; long before they finish it they are moved up into another form. And over all the teaching hangs the menace of the impending examination, the riddling Sphinx which, as Seeley said in a telling quotation from Sophocles, forces us to attend to what is at our feet, neglecting all else—all the imponderables in which the true value of education consists. The tyranny of examinations has an important influence upon the choice of subjects as well as upon the manner of teaching them; for some subjects, which are remarkably stimulating to the mind of the pupil, are neglected, because they are not well adapted for examinations. Among these, unfortunately, are our own literature and language.

      It is therefore necessary, even in a short essay which professes to deal only with generalities, to make some suggestions as to the main subjects which our education should include. As has been indicated already, I would divide them into main classes—science and humanism. Every boy should be instructed in both branches up to a certain point. We must firmly resist those who wish to make education purely scientific, those who, in Bacon's words, "call upon men to sell their books and build furnaces, quitting and forsaking Minerva and the Muses and relying upon Vulcan." We want no young specialists of twelve years old; and a youth without a tincture of humanism can never become

      A man foursquare, withouten flaw ywrought.

      Of the teaching of science I am not competent to speak. But as an instrument of mind-training, and even of liberal education, it seems to me to have a far higher value than is usually conceded to it by humanists. To direct the imagination to the infinitely great and the infinitely small, to vistas of time in which a thousand years are as one day; to the tremendous forces imprisoned in minute particles of matter; to the amazing complexity of the mechanism by which the organs of the human body perform their work; to analyse the light which has travelled for centuries from some distant star; to retrace the history of the earth and the evolution of its inhabitants—such studies cannot fail to elevate the mind, and only prejudice will disparage them. They promote also a fine respect for truth and fact, for order and outline, as the Greeks said, with a wholesome dislike of sophistry and rhetoric. The air which blows about scientific studies is like the air of a mountain top—thin, but pure and bracing. And as a subject of education science has a further advantage which can hardly be overestimated. It is in science that most of the new discoveries are being made. "The rapture of the forward view" belongs to science more than to any other study. We may take it as a well-established principle in education that the most advanced teachers should be researchers and discoverers as well as lecturers, and that the rank and file should be learners as well as instructors. There is no subject in which this ideal is so nearly attainable as in science.

      And yet science, even for its own sake, must not claim to occupy the whole of education. The mere Naturforscher is apt to be a poor philosopher himself, and his pupils may turn out very poor philosophers indeed. The laws of psychical and spiritual life are not the same as the laws of chemistry or biology; and the besetting sin of the scientist is to try to explain everything in terms of its origin instead of in terms of its full development: "by their roots," he says, "and not by their fruits, ye shall know them." This is a contradiction of Aristotle [Greek: (hê physis telos hestin)], and of a greater than Aristotle. The training of the reason must include the study of the human mind, "the throne of the Deity," in its most characteristic products. Besides science, we must have humanism, as the other main branch of our curriculum.

      The advocates of the old classical education have been gallantly fighting a losing battle for over half a century; they are now preparing to accept inevitable defeat. But their cause is not lost, if they will face the situation fairly. It is only lost if they persist in identifying classical education with linguistic proficiency. The study of foreign languages is a fairly good mental discipline for the majority; for the minority it may be either more or less than a fair discipline. But only a small fraction of mankind is capable of enthusiasm for language, for its own sake. The art of expressing ideas in appropriate and beautiful forms is one of the noblest of human achievements, and the two classical languages contain many of the finest examples of good writing that humanity has produced. But the average boy is incapable of appreciating these values, and the waste of time which might have been profitably spent is, under our present system, most deplorable. It may also be maintained that the conscientious editor and the conscientious tutor have between them ruined the classics as a mental discipline. Fifty years ago, English commentatorship was so poor that the pupil had to use his wits in reading the classics; now if one goes into an undergraduate's room, one finds him reading the text with the help of a translation, two editions with notes, and a lecture note-book. No faculty is being used except the memory, which Bishop Creighton calls "the most worthless of our mental powers." The practice of prose and verse composition, often ignorantly decried, has far more educational value; but it belongs to the linguistic art which, if we are right, is not to be demanded of all students. Are we then to restrict the study of the classics to those who have a pretty taste for style? If so, the cause of classical education is indeed lost. But I can see no reason why some of the great Greek and Latin authors should not be read, in translations, as part of the normal training in history, philosophy and literature. I am well aware of the loss which a great author necessarily suffers by translation; but I have no hesitation in saying that the average boy would learn far more of Greek literature, and would imbibe far more of the Greek spirit, by reading the whole of Herodotus, Thucydides, the Republic of Plato, and some of the plays in good translations, than he now acquires by going through the classical mill at a public school. The classics, like almost all other literature, must be read in masses to be appreciated. Boys think them dull mainly because of the absurd way in which they are made to study them.

      I shall not make any ambitious attempt to sketch out a scheme of literary studies. My subject is the training of the reason. But two principles seem to me to be of primary importance. The first is that we should study the psychology of the developing reason at different ages, and adapt our method of teaching accordingly. The memory is at its best from the age of ten to fifteen, or thereabouts. Facts and dates, and even long pieces of poetry, which have been committed to memory in early boyhood, remain with us as a possession for life. We would most of us give a great deal in middle age to recover that astonishingly retentive memory which we possessed as little boys. On the other hand, ratiocination at that age is difficult and irksome. A young boy would rather learn twenty rules than apply one principle. Accordingly the first years of boyhood are the time for learning by heart. Quantities of good poetry, and useful facts of all kinds should be entrusted to the boy's memory to keep: will assimilate them readily, and without any mental overstrain. But eight or ten years later, "cramming" is injurious both to the health and to the intellect. Years have brought, if not the philosophic mind, yet at any rate a mind which can think and argue. The memory is weaker and the process of loading it with facts is more unpleasant. At this stage the whole system of teaching should be different. One great evil of examinations is that they prolong the stage of mere memorising to an age at which it is not only useless but hurtful. Another valuable guide is furnished

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