CHAPTER XVIII
[1] Quick, R. H., Essays on Educational Reformers, 26. ed., p. 97.
[2] Locke was the first to lay the basis for modern scientific psychology to supersede the philosophic psychology of Plato and Aristotle. In his Essay on the Conduct of the Human Understanding (1690) upon which he spent many years of labor, he first applied the methods of scientific observation to the mind, analyzed experiences, and employed introspection and comparative mental study. He thus built up a psychology based on the analysis of experiences, and came to the conclusion that our knowledge is derived by reflection on experience coming through sensation. He is consequently called the founder of empirical psychology, and the forerunner of modern experimental psychology and child study. His philosophy, and his theory of education as well, thus came to be a philosophy of experience—a rejection of mere authority, and a constant appeal to reason as a guide.
[3] "Freedom and self-reliance, these are the watchwords of these two marvelously modern men (Montaigne and Locke). Expansion, real education, drawing out, widening out, that is the burden of their preaching; and voices in the wilderness theirs were! Narrowness, bigotry, flippancy, inertia, these were the rule until Rousseau's time, and even his voice was to fall upon deaf ears in England." (Monroe, Jas. P., Evolution of the Educational Ideal, p. 122.)
[4] Schmidt, Karl, Geschichte der Pädagogik, translated in Barnard's American Journal of Education.
[5] Rules for the schools of Dorchester, Massachusetts.
[6] Duke Eberhard Louis's Renewed Organization of the German School, 1729; republished 1782.
[7] One of the earliest horn books known appears in the illuminated manuscript shown in Figure 44, which dates from 1503. The first definitely known horn book in England dates from 1587, while most, of the specimens found in museums date from about the middle of the eighteenth century. As improvements or variations of the horn book, cardboard sheets and wooden squares, known as battledores, appeared after 1770. On these the illustrated alphabet was printed. (See Tuer, A. W., History of the Horn Book, 2 vols., illustrated, London, 1886, for detailed descriptions.)
[8] The diversity of religious primers which had grown up by 1565 led Henry VIII to cause to be issued a unified and official Primer, containing the Pater Noster, Ave Maria, Credo, and the Ten Commandments.
[9] The title-page of an edition of 1715 declares that edition to be: "The Protestant Tutor, instructing Youth and Others, in the compleat method of Spelling, Reading, and Writing True English: Also discovering to them the Notorious Errors, Damnable Doctrines, and cruel Massacres of the bloody Papists which England may expect from a Popish Successor."
[10] This was compiled by the Westminster Assembly of Divines, called together by Parliament, in 1643, composed of 121 clergymen, 30 of the laity, and 5 special commissioners from Scotland. It held 1163 sessions, extending over six years, and framed the series of 107 questions and answers which appeared in the Primer as "The Shorter Catechism."
[11] So great was the sale of this book that the author was able to support his family during the twenty years (1807-27) he was at work on his Dictionary of the English Language, entirely from the royalties from the Speller though the copyright returns were less than one cent a copy. At the time of his death (1843), the sales were still approximately a million copies a year, and the book is still on sale.
[12] In Nuremberg, as an example of German practice, the guild of writing and arithmetic masters continued, throughout all of the eighteenth century, and even into the nineteenth, as an organization separate from that of other types of teachers.
[13] Francke, in his Institutions at Halle (p. 418), had tried to develop a number-concept, and apply the teaching. In the Braunschweig-Lüneburg school decree of 1737 appeared directions for beginning number work by counting the fingers, apples, etc., and basing the multiplication table on addition. A few German writers during the eighteenth century suggested better instruction, Basedow (chapter XXII) tried to institute reform in the teaching of the subject, but it was left for Pestalozzi (chapter XXI) to give the first real impetus to the rational teaching of the subject.
[14] Such offices were not considered in any sense as degrading, and the attaching of the new duty of instructing the young of the parish in reading and religion dignified still more the other church office. As schools grew in importance there was a gradual shifting of emphasis, and finally a dropping of the earlier duties. Many early school contracts in America (Rs. 105; 236) called for such church duties on the part of the parish teacher. See also footnote, p. 370.
[15] In 1722 country schoolmasters in Prussia were ordered selected from tailors, weavers, blacksmiths, wheelwrights, and carpenters, and in 1738 they were granted the tailoring monopoly in their villages, to help them to live. Later Frederick the Great ordered that his crippled and superannuated soldiers should be given teaching positions in the elementary vernacular schools of Prussia.
[16] The "Society for the Promotion of Christian Knowledge," organized in 1609 to aid the Church and provide schools at home, and the "Society for the Propagation of the Gospel in Foreign Parts," organized in 1702 to supply ministers and teachers for churches and schools in the English colonies.
[17] In 1704 the ordinary charge in London for a "School of 50 Boys Cloathed comes to about £75 per Annum, for which a School-Room, Books, and Firing are provided, a Master paid, and to each Boy is given yearly, 3 Bands, 1 Cap, 1 Coat, 1 Pair of Stockings, and one Pair of Shooes." A girls' school of the same size cost £60 per annum, which paid for the room, books, mistress, fixing and providing each girl with "2 Coyfs, 2 Bands, 1 Gown and Petticoat, 1 Pair of knit Gloves, 1 Pair of Stockings, and 2 Pair of Shooes."
[18] McCarthy, Justin H., Ireland since the Union, p. 13.
[19] Frederick the Great, in the General School Regulations issued in 1763 (R. 274, § 15), strictly prohibited the keeping of "hedge schools" in the towns and rural districts of Prussia.
[20] Bunyan's Pilgrim's Progress (1678,) Defoe's Robinson Crusoe (1719), and Gulliver's Travels (1726), The publication of these tremendously stimulated the desire to read.
[21] Strype, John, Stowe's Survey of London, 1720; bk. 1, pp. 199, 201- 02.
[22] Paulsen, Friedrich, German Education, p. 141.
[23] Barnard, Henry. Translated from Karl von Raumer; in his American Journal of Education, vol. v., p. 509.
[24] Salmon, David, "The Education of the Poor in the Eighteenth Century"; in Educational Record, London, 1908.
[25] "If you would comprehend the success of Rousseau's Émile, call to mind the children we have described, the embroidered, gilded, dressed-up, powdered little gentlemen, decked with sword and sash,… alongside of these, little ladies of six years, still more artificial,—so many veritable dolls to which rouge is applied, and with which a mother amuses herself for an hour and then consigns them to her maids for the rest of the day. This mother reads Émile. It is not surprising that she immediately strips the poor little thing (of its social harness of whalebone, iron, and hair) and determines to nurse her next child herself." (Taine, H. A., The Ancient Régime, vol. II, p. 273.)
[26] Montmorency, J. E. G. de., The Progress of Education in England, pp. 46, 50.
[27] A change now took place in the intellectual life of Germany: "The nation began to make itself independent of French influence. In literature Klopstock and Lessing broke the fetters of French classicism. An ardent desire for a deeper culture peculiar to the German people asserted itself. But the soil of the national life was too poor in genus for a purely German culture, hence scholars looked for new models and found them in classical antiquity. The ancient authors became again the masters of culture and taste; with this difference, though, that it was not desired to learn how to express their thoughts as well as the learner's thoughts in Latin, but to become familiar with their manner of thinking and feeling, for the purpose of enlarging and ennobling German thought and speech. From this standpoint Greek, on account of its more valuable literature, assumed a higher importance, and, by degrees, a superiority over Latin." (Nohle, E., History of the German School System, pp. 48- 49.)
[28] "If any one be destined for a studious career, let him not shirk his Greek lessons, inasmuch as he would thereby suffer irretrievable loss…. He who reads the classic writers, studying mathematical reasoning at the same time, trains his mind to distinguish what is true or false, beautiful or unsightly, fills his memory with manifold fine thoughts, attains skill in grasping the ideas of others as well as in fluently expressing his own, acquires a number of excellent maxims for the improvement of the understanding and the will, and thus learns by practice nearly all that a good compendium of philosophy could teach him in systematic order and dogmatic form." (School Regulations for Braunschweig-Lüneburg, of 1737.)
[29] "Be assured that if you forget your Greek, yes, even your Latin too, you still have the advantage of having given your mind a training and discipline that will go with you into your future occupation." (Friedrich Gedike, 1755-1803.)