CONSCIENCE.
We have given a few hints by way of answering the questions on psychology, which must come up, to be considered by a kindergartner who is intent on understanding the "harp of a thousand strings," from which it is her duty to bring out the music.
We have found that the human being comes into the world with an æsthetic nature, which is to be vivified by the presentation of the beauties of nature and art, in such a way as to insure reaction of the will in creations of fancy; for only so can sensibility to beauty be prevented from degenerating into sensuality. If the fancy remains wholly subjective, it loses its childish health and leads astray. It should have objective embodiment in song, dance, and artistic manipulation of some sort. Now, artistic manipulation of any kind necessitates the examination of natural elements and the discovery of the laws of production, which are, of course, identical with the organic laws of nature that bear witness to an intelligent Creator.
To excite the human understanding to appreciate names, and classify things for use and giving pleasure, it is necessary to present things to children gradually, first singly, and then in simple rhythmical combinations, so that they may have time to find themselves personally, and not be overwhelmed with a multitude of impressions. A real lover of children will quickly find out that they like to take time "playing with things," as they call it; and that there is a special pleasure in discovering differences in things; that a new distinct perception of any relation of things delights the child, as the discovery of a principle delights the adult mind. The fanciful plays of the kindergarten, whether sedentary or moving, cultivate the imagination, the understanding, and the physical powers in harmony, and more than this, they cultivate the heart and conscience, because the moving plays have for their indispensable condition numbers of their equals, and everything they make is intended for others. The presentation of persons, as having the same needs and desires of enjoyment as themselves, proves sufficient to call into consciousness the heart and conscience, just as immediately and inevitably as the presentation of nature and art calls into activity the understanding and imagination.
Because nature and human kind are so vast that, as a whole they daunt the young mind, even to the point of checking its growth, it is necessary that some one, who has had time to analyze it in some degree, should call attention to points; and it is the consummate art of education to know what points to touch, so that the mind shall make out the octave; for, unless it does so, it will not act to purpose. As exercise of the limbs is necessary to physical development, and the act of perceiving, understanding, and fancying, with actual manipulation of nature, is necessary to intellectual development; so is kindness and justice acted out, to the development of the social and moral nature or conscience.
But there is something else in man than relations to external nature and fellow-man. This self-determining being, who moves, perceives, understands, fancies, loves, and feels moral responsibility to the race in which he finds himself a living member, is only consciously happy when he is magnanimous, which he can only be, if he feels himself a free power in the bosom of infinite love; in short, a son of the Father of all men! "We are the offspring of God" is the inspiration alike of heathen poet and Christian apostle.
As the psychological condition of the human love which is man's social happiness, is that sense of individual want and imperfection which stimulates the will to seek the mother and brother; so the psychological condition of the piety which makes man's beatitude, is the sense of social imperfection, in respect both to moral purity and happiness, stimulating the will to seek a Father of all spirits. The more we love, the more we feel the need of God. But is God nothing but "an infinite sigh at the bottom of the heart," as Feuerbach, the holiest of infidels, sadly says? or, as in thinking, we discover the entity we name I; so in loving, do we not discover God, or rather does not God reveal Himself to us, as Essential Substance? Wordsworth declares that
"Serene will be our days and bright,
And happy will our nature be,
When love is an unerring light,
And joy its own security;
And blest are they, who in the main,
This faith even now do entertain,
Live in the spirit of this creed,
Yet find another strength according to their need."
"That other strength" is to be found, as he had already sung in that same great song, in Duty—"daughter of the voice of God,"
"Victory and Law
When empty terrors overawe;
From vain temptations doth set free,
And calms the weary strife of frail humanity!"
Conscience, then, is the soul's witness, first of the relation of the individual to the human race; and ultimately, of the relation of the human race to God; and it must be inspired with knowledge of the sonship of the human race to the Universal Father, or human life is bottomless despair. But with that knowledge which God must give (since man cannot reach it with his own understanding) he shall be able, even on the cross, to love the most ignorant brother infinitely; and infinitely to trust that the Father of all will justify his spirit in acting accordingly.
APPENDIX.
Note A, to [Lecture I].
In 1872 the first training school for kindergartners was founded in England by the Manchester Kindergarten Assoc.
To the prospectus is subjoined the following statement:—
The aim of the kindergarten system of training, intended for young children up to the age of seven, when school-teaching proper should begin, is to prepare for all subsequent education. A short examination of the system will show that it is in idea far superior to any other method of early training, while experience proves that its pupils acquit themselves well even under plans most dissimilar. The theory of the kindergarten is that every exertion of the faculties, whether of body or mind, will be healthful and pleasurable, so long as such exertion takes place without compulsion, without appeal to selfish motives, with no more than necessary restraint. The experience of parents and teachers may be appealed to as proving that children enjoy their employments most, and learn best, when associated in numbers.
The kindergarten, therefore, gathers children together in numbers, which vary with class and other circumstances, and proceeds to exercise, on a plan most carefully reasoned out, all limbs and muscles of the body by marching, gymnastics, and regulated games; to practise all the senses, and tastes that depend directly upon the senses, by drawing, singing, modelling in clay, and many most beautiful "occupations," which in addition arouse invention—one of the highest human faculties. The intellectual powers, being in a rudimentary condition, are less directly called into action; but the faculties of number and form, along with skill of hand, are so developed that the learning of "the three R's" becomes incredibly easy. Above all, good feeling is exercised and evil feeling checked, by happy social life, in which the tender plants of the kindergarten see that each one's happiness depends upon all, and that of all on each.
Sedulous attention is paid to the effect of each employment upon children of different temperaments. Sanitary conditions are most carefully observed, and unflagging interest is secured by frequent changes of occupation.
Wherever the kindergarten has been fairly tried, its results have been lively enjoyment by the little pupils of their "school" hours, and readiness to receive not as drudgery, but with delight, all opportunities of acquiring knowledge. This readiness, it is believed, would less often change into a hatred of lessons, if the subsequent school-teaching did not too commonly despise those indications of natural taste and fitness which Frœbel, in his system, has carefully interpreted and obeyed. The kindergartens for the poor, already established at Queen Street, Salford, and in the Workpeople's Hall, Pendleton,—where visitors are at all times most heartily welcomed,—will convince any one that this system is able to give a truly humanizing and religious training to children of the least favored class, gathered in large numbers even out of very neglected homes. By inspecting these schools also, intelligent persons will form an idea of the ingenuity and beauty of the processes by which this natural and simple training is effected. Thus too will be understood, that the kindergarten system, which in relation to its pupils is the simplest and easiest possible because it travels along, not athwart, their natural tastes, is, as respects its professors, very far removed indeed from every-day facility and rule of thumb. It demands in those who aspire to teach, a sincere love of children and an earnest devotion to duties which bring much pleasure when well performed, and it demands besides that they be willing to give up sufficient time and labor to become thoroughly instructed in the principles, and sufficiently practised in the use, of a machinery which, while beautifully simple in idea, is complicated in detail. A great and increasing demand for teachers thoroughly trained in this system exists, as well for families as for kindergarten schools proper, and for infant schools commonly so called. To supply this demand is the purpose of the training school.
Note B, to [Page 81].
Letter from Michelet to the Baroness Marenholtz von Bülow.
March 27, 1859.
By a stroke of genius Frœbel has found what the wise men of all times have sought in vain,—the solution of the problem of human education. And again: Your first explanation made it clear to me that Frœbel has laid the necessary basis for a new education for the present and future. Frœbel looks at human beings in a new light, and finds the means to develop them according to natural laws, as heretofore has never been done. I am your most faithful advocate, and speak constantly with friends and acquaintances about this great work that you have undertaken. Several journalists and writers will mention it in their papers. Dispose of all my power to aid you. The ambassador of Hayti, Monsieur Ardoin, minister of instruction, is ready to return to Port au Prince, and wishes to make your acquaintance. He will come to see you to-morrow. For the inhabitants of that island, in process of reorganization, Frœbel's method may do a great deal. I have asked several persons to aid in this work. Niffner and Dolfus are writing, at present, a great work on education, and will be happy to give a place to your cause. I send you a letter for Isodore Cohen; you must see him. You, personally, can do more than all speeches, recommendations, and writings together. I shall come to you shortly to hear more about Frœbel. I would like to have a comparison drawn between him and Pestalozzi. Your written communications interest me highly. Let me have some German works about Frœbel. I read German and know how to guess at incomprehensible things. I would like to know about the continuation of his method for more advanced years, especially for girls, and await impatiently the appearance of your manual. The more I investigate the heads of children of different ages, the more important Frœbel's method appears to me, as it begins in early childhood, when the most important changes in the brain take place. All my sympathies are with your work.
Letter from the Abbe Miraud, author of voluminous works, one of them being "La Democratic et la Catholicisme."
July, 1858.
We have to fulfil a great mission in common. I shall be most happy to procure for Frœbel's theory, which I accept fully, a hearing. To appreciate this theory in all its grandeur, richness, and utility, the shade of pantheism it seems to contain is no hindrance to me; it seems inseparable from the German mind. I accept the obligation to work for the ideas of Frœbel according to my ability, of course within the limits of orthodox Catholicism, to which I am devoted from faith and reason. You must certainly go with me to Rome, that we may work together there. If you resolve to do so, I will meet you at Orleans. You would find in Rome a good opportunity for propaganda. My friends there would aid us, but without your presence nothing can be done. Italy needs a regeneration by education. Let us work where the most rapid diffusion is certain.
Mons. A. Guyard, a Parisian author writes:
June 14, 1857.
The more I hear you about Frœbel's method, the more my interest increases, and the deeper my conviction becomes that by this means a basis is laid for a new education for the salvation of humanity. Accept my warmest and most sincere wishes for the propagation of Frœbel's method. He is great, perhaps the greatest philosopher of our time, and has found in you what all philosophers need, that is, a woman who understands him, who clothes him with flesh and blood, and makes him alive. I think, I believe, indeed, that an idea in order to bear fruit, must have a father and a mother. Hitherto, all ideas have had only fathers. As Frœbel's ideas are so likely to find mothers, they will have an immense success. When the ideas of the future have become alive in devoted women, the face of the world will be changed.
Lamarche of Paris, philanthropist and writer on social and religious subjects, after listening to the lectures upon Frœbel given by Madam Marenholtz in Paris, wrote on:—
Paris, March 4, 1856.
Your last lecture has unmistakably shown that Frœbel's method, in a religious point of view, surpasses everything that has hitherto been done in education. And this is the main point from which a method of education is to be judged for its aim is to awaken love to God and man—the foundation upon which Christianity rests. Education has hitherto done little to awaken this love of man in the young soul, from which all piety flows. This is the reason we find so much skepticism and indifference in human society, and which is the source of most of the existing misery, and of the want of order and lawfulness. These sad results are the condemnations of those methods of education that suppress the human faculties, or force them into wrong channels, or arbitrarily superimpose something instead of aiding free development. It is the sad mistake of our moralists who, without faith in a Heavenly Father, do not understand human nature, and replace revealed religion with human tenets.... Frœbel has found the missing truth, in first awakening the child's senses and capacities by the simplest means, and making him feel in nature the loving Creator, before he taxes his intellect with religious dogmas, which are beyond the intellect of childhood, and only confuse it. To lead it through the love of God, the Heavenly Father of us all, to the love of the neighbor, by acting and doing, is the natural and simple way which Frœbel has pointed out, and we shall owe it to him, if before our children are four or five years old, before they can read books, they learn the great law of humanity, Love to God and the neighbor.
Again: Frœbel's discovery, or invention, furnishes the means to follow the natural order of all development for human beings, by which alone they will come to the knowledge of, and at last to union with, their Heavenly Father. This is the way which Christianity prescribed eighteen hundred years ago, but into which education has not understood how to lead us, because it has put statutes instead of actual experience, and has not let the study of nature, as the work of God, precede statutes. Frœbel leads education again into the path intended by God, which, in the course of universal development, will lead to the happiness of the individual, as well as of the whole of society. In the human being itself are the rich mines, the development of which our false modes of education have hitherto made impossible. May mothers have faith in God, the Heavenly Father of their children, and that he has given them the capacity for good, which will crush the head of the serpent, and bring the kingdom of God upon earth.
Note C, to [Page 84].
In the second part of my Guide to Kindergarten and Moral Training of Infancy, published by E. Steiger, 25 Park Place, New York, is an account of how I actually first began to teach to read on this method, that may be of practical aid to one teaching After Kindergarten—what? The first kindergartner who tried the method, in the course of the first half-hour led her children to write on their slates (in imitation of what she wrote on the blackboard, letter by letter, giving the power, not the name, of each as she wrote) words enough to involve the whole alphabet; namely, cars, go, bells, sing, dizzy, old, hen, fixes, vest, jelly, jars, puss, kitty. The words were in a column, and after they were written, the children recognized each word, pronouncing it right when she pointed to it on the blackboard. But she was surprised the next day to find they remembered every one, and they had so clear an idea of the correspondence of the letters and sounds, that, long before they had finished writing at her dictation the words of the first vocabulary, they read at sight any word of it, no matter how many syllables it had. In fact, at the end of the first week she wrote and asked me for the groups of exceptions, and, beginning with the smallest group, which is most exceptional, in a few weeks they could all read.
But I would not advise this rapid acquisition of the whole language in so short a time. It is better to pause on the meaning of the words,—not asking them to define them by other words, but asking them to make sentences in which they put the word, which will show whether or not they understand its meaning. A great deal more than mere pronunciation may be taught children while learning to read.
Note D, to [Page 102].
History of Printing, an unfinished manuscript of which he found in the Antiquarian Library of Worcester.
Note E, to [Page 110].
The story, as I paraphrased it, was this. The drop of water speaks, "Once I lived with hundreds, and hundreds, and hundreds of brothers and sisters, in the great ocean. There we all took hold of hands, and played with each other; and the winds played with us, and took us up on their backs, making us into little waves and great waves. But sometimes, when the winds were not there, we would spread ourselves out smooth like a looking-glass, and look up into the sky; and the moon and the stars would look down upon us, and the ocean would look just like the sky.
"And we wanted to go up into the sky; and so, when the sun sent down his sunbeams, and the moon sent down her moonbeams, and the stars sent down their starbeams, some of us would jump up on their backs, and ride up into the sky. But soon they would be tired of us, and shake us off; and down we fell, and then we would catch hold of hands, and make ourselves into clouds; and when the clouds got to be so heavy that the air could not hold them up, we would let go of hands, and fall down in drops of rain. But sometimes the clouds would stay up, and sail round; and one day the cloud that I was in, bumped up against a mountain, and we all fell out, down into the little holes of the mountain, and I soon found I was alone in the dark; but I saw a light a little ways off, and so I ran along and came to the light, which was outside the mountain. And as I stood there, I saw a great many of my sisters and brothers standing at just such holes as I was looking out of; and when we saw each other, we burst out laughing, and ran to each other, and took hold of hands, and made a little brook that ran down the sides of the mountain into a meadow full of flowers; and we ran about the meadow, watering the roots of all the flowers to make them grow, for we wanted to do as much good as we could; and then we thought we would run on, and see if we could not find our old home in the ocean, where we left hundreds of brothers and sisters; but as I got rather tired, I thought I would stop and rest awhile on this flower-leaf. But now I am rested. So good by; I will jump off, and run home as fast as I can with the rest."
This story I had to tell over and over again at the time, which I did in the same words; and now, when I again repeated it in the same words, he liked to hear it over and over again, looking at the picture in the book while I told it.
Note F, to [Page 167].
I here insert the version of the Lord's Prayer and the Song of the Weather, which have been found so effective in the religious nurture, and which, if used in the simple, unsanctimonious manner I have so earnestly suggested, will preclude the necessity of talking to the children in prose. These songs explain themselves to the child's heart and imagination.
Our Father, who in Heaven art,
Thy name we dearly love;
We'd do thy will with all our heart,
As done in heaven above.
Give us this day our daily bread,
Forgive the wrong we do,
And we'll not mind when treated ill,
That we may be like you.
Help us avoid temptation's snare;
Deliver us from evil ways;
For thine's the kingdom and the power,
All glory and all praise.
SONG OF THE WEATHER.
This is the way the snow comes down,
Softly, softly falling.
God, he giveth his snow like wool,
Fair, and white, and beautiful.
This is the way the snow comes down,
Softly, softly falling.
Chorus.
Wonderful, Lord, are all thy works,
Wheresoever falling;
All their various voices raise,
Speaking forth their Maker's praise.
Wonderful, Lord, are all thy works,
Wheresoever falling.
This is the way the rain comes down,
Swiftly, swiftly falling;
So he sendeth his welcome rain.
On the field, and hill, and plain,
This is the way the rain comes down,
Swiftly, swiftly falling.
(Repeat the chorus.)
This is the way the frost comes down,
Widely, widely falling;
So it spreadeth all through the night,
Shining, cold, and pure, and bright,
This is the way the frost comes down,
Widely, widely falling.
(Chorus.)
This is the way the hail comes down,
Loudly, loudly falling;
So it flieth beneath the cloud,
Swift, and strong, and wild, and loud,
This is the way the hail comes down,
Loudly, loudly falling.
(Chorus.)
This is the way the cloud comes down,
Darkly, darkly falling;
So it covers the shining blue,
Till no ray can glisten through,
This is the way the cloud comes down,
Darkly, darkly falling.
(Chorus.)
This is the way sunshine comes down,
Sweetly, sweetly falling;
So it chaseth the cloud away,
So it waketh the lovely day,
This is the way sunshine comes down,
Sweetly, sweetly falling.
(Chorus.)
This is the way rainbow comes round,
Brightly, brightly falling;
So it smileth across the sky,
Making fair the heavens on high,
This is the way rainbow comes down,
Brightly, brightly falling.
Chorus.
Wonderful, Lord, are all thy works,
Wheresoever falling;
All their various voices raise,
Speaking forth their Maker's praise.
Wonderful, Lord, are all thy works,
Wheresoever falling.
(The appropriate gesture is spreading the arms, and, when it is the rain or the hail, the children enjoy making the patter on the table,—gently for the rain, and louder for the hail.)
Butler & Tanner, The Selwood Printing Works, Frome, and London.
THE COMMITTEE OF THE
Manchester Kindergarten Association
Beg to Announce that the
TRAINING CLASSES FOR TEACHERS
Meet in the Afternoon at
Thorney Abbey, Alexandra Park, Manchester,
For Theoretical instruction in the following subjects:—
| Drawing | J. CLEGG, Esq. |
| Music | MISS WICHERN. |
| Theory and Application of the Kindergarten System | MISS SNELL. |
| Physiology and Laws of Health | MISS CLEGHORN. |
| Science of Education | W. H. HERFORD, Esq., B.A. |
| Natural History and Physiography | F. J. WEBB, Esq. |
| Elements of Geometry | MISS SNELL. |
| Botany | MISS HERFORD. |
———————
Practical Instruction is afforded at the Model Kindergarten in the Forenoon.
———————
FEES FOR THE ABOVE.
| The Whole Course (per Term of Ten Weeks) | 5 Guineas. |
| Separate Classes (per term of Ten Hours) | 2½ Guineas. |
Students are expected to take the whole Course of Two Years; when withdrawal before the end of the course is necessary a Term's notice is required.
———————
A LIMITED NUMBER OF STUDENTS CAN BE RECEIVED AS BOARDERS BY THE HEAD MISTRESS.
| CHARGE FOR BOARD AND LODGING | 44 GUINEAS PER ANNUM. |
| WEEKLY BOARDERS | 33 GUINEAS PER ANNUM. |
Satisfactory References Required.
Froebel Society,
17, BUCKINGHAM STREET, STRAND.
President:
Miss SHIRREFF.
Vice-Presidents:
| Oscar Browning, Esq., M.A. |
| Rev. Canon Daniel, M.A. |
| J. G. Fitch, Esq., H.M. Inspector of Training Colleges. |
| Prof. G. Carey Foster, B.A. |
| Dr. J. H. Gladstone, F.R.S. |
| Lady Goldsmid. |
| Mrs. W. Grey. |
| Fräulein Heerwart. |
| Prof. Meiklejohn, M.A. |
| Rev. R. H. Quick, M.A. |
| A. Sonnenschein, Esq. |
Council:
| Miss M. E. Bailey. |
| Miss Baker. |
| Miss Belcher. |
| Rev. A. Bourne. |
| Hon. Mrs. Buxton. |
| E. Cooke, Esq. |
| Miss S. Crombie. |
| Mrs. Fielden. |
| Miss Franks. |
| Mrs. Green. |
| Mrs. Law. |
| Miss E. Lord. |
| Miss Lyschinska. |
| Miss E. A. Manning. |
| Mme. Michaelis. |
| H. K. Moore, Esq., B.Mus., B.A. |
| J. S. Phillpotts, Esq. |
| Miss Kate Phillips. |
| Mrs. Romanes. |
| Rev. T. W. Sharpe, H.M.I.S. |
| Miss Sim. |
| F. Storr, Esq., B.A. |
| Miss Kate Thornbury. |
| Miss Ward. |
Hon. Treasurer:
A. R. Price, Esq.
Hon. Secretary:
C. G. Montefiore, Esq.
Secretary:
Miss Bayley.
The Froebel Society
Was formed in 1874 for the purpose of promoting co-operation among those engaged in Kindergarten work, of spreading the knowledge and practice of the system, and of maintaining a high standard of efficiency among Kindergarten Teachers.
AN EXAMINATION OF STUDENTS
Will be held in London in the month of July, for the Higher and (this year only) for the Elementary Certificate. In December next there will be an Examination for the Elementary Certificate only.
Under certain conditions the Council are prepared to hold the Examinations at local centres.
A Registry for Kindergarten Teachers
Has been opened at the Office of the Society. A small fee is charged to those who apply.
Arrangements have been made by the Council for the INSPECTION AND REGISTRATION OF KINDERGARTENS upon certain conditions.
The Calendar of the Froebel Society, price 1/-,
Contains the Syllabus for the Examinations, and the Examination Papers of 1886.
Further information can be obtained from the Secretary, at the Office of the Society,
17, Buckingham Street, Strand.
The Office is open daily from 11 a.m. to 4 p.m., except on Thursdays.