CHAPTER IV.
EDUCATIONAL THEORY-TEACHING.
Milton was back in England in August, 1639. He had been absent a year and three months, during which space of time the aspect of public affairs, which had been perplexed and gloomy when he left, had been growing still more ominous of a coming storm. The issues of the controversy were so pervasive, that it was almost impossible for any educated man who understood them not to range himself on a side. Yet Milton, though he had broken off his projected tour in consequence, did not rush into the fray on his return. He resumed his retired and studious life, "with no small delight, cheerfully leaving," as he says, "the event of public affairs first to God, and then to those to whom the people had committed that task."
He did not return to Horton, but took lodgings in London, in the house of Russel a tailor, in St. Bride's churchyard, at the city end of Fleet-street, on the site of what is now Farringdon-street. There is no attempt on the part of Milton to take up a profession, not even for the sake of appearances. The elder Milton was content to provide the son, of whom he was proud, with the means of prosecuting his eccentric scheme of life, to continue, namely, to prepare himself for some great work, nature unknown.
For a young man of simple habits and studious life a little suffices. The chief want is books, and of these, for Milton's style of reading, select rather than copious, a large collection is superfluous. There were in 1640 no public libraries in London, and a scholar had to find his own store of books or to borrow from his friends. Milton never can have possessed a large library. At Horton he may have used Kederminster's bequest to Langley Church. Still, with his Italian acquisitions, added to the books that he already possessed, he soon found a lodging too narrow for his accommodation, and removed to a house of his own, "a pretty garden-house, in Aldersgate, at the end of an entry." Aldersgate was outside the city walls, on the verge of the open country of Islington, and was a genteel though not a fashionable quarter. There were few streets in London, says Phillips, more free from noise.
He had taken in hand the education of his two nephews, John and Edward Phillips, sons of his only sister Anne. Anne was a few years older than her brother John. Her first husband, Edward Phillips, had died in 1631, and the widow had given her two sons a stepfather in one Thomas Agar, who was in the Clerk of the Crown's office. Milton, on settling in London in 1639, had at once taken his younger nephew John to live with him. When, in 1640, he removed to Aldersgate, the elder, Edward, also came under his roof.
If it was affection for his sister which first moved Milton to undertake the tuition of her sons, he soon developed a taste for the occupation. In 1643 he began to receive into his house other pupils, but only, says Phillips (who is solicitous that his uncle should not be thought to have kept a school), "the sons of some gentlemen that were his intimate friends." He threw into his lessons the same energy which he carried into everything else. In his eagerness to find a place for everything that could be learnt, there could have been few hours in the day which were not invaded by teaching. He had exchanged the contemplative leisure of Horton for a busy life, in which no hour but had its calls. Even on Sundays there were lessons in the Greek Testament and dictations of a system of Divinity in Latin. His pamphlets of this period betray, in their want of measure and equilibrium, even in their heated style and passion-flushed language, the life at high pressure which their author was leading.
We have no account of Milton's method of teaching from any competent pupil. Edward Phillips was an amiable and upright man, who earned his living respectably by tuition and the compilation of books. He held his uncle's memory in great veneration. But when he comes to describe the education he received at his uncle's hands, the only characteristic on which he dwells is that of quantity. Phillips's account is, however, supplemented for us by Milton's written theory. His Tractate of Education to Master Samuel Hartlib is probably known even to those who have never looked at anything else of Milton's in prose.
Of all the practical arts, that of education seems the most cumbrous in its method, and to be productive of the smallest results with the most lavish expenditure of means. Hence the subject of education is one which is always luring on the innovator and the theorist. Every one, as he grows up, becomes aware of time lost, and effort misapplied, in his own case. It is not unnatural to desire to save our children from a like waste of power. And in a time such as was that of Milton's youth, when all traditions were being questioned, and all institutions were to be remodelled, it was certain that the school would be among the earliest objects to attract an experimental reformer. Among the advanced minds of the time there had grown up a deep dissatisfaction with the received methods of our schools, and more especially of our universities. The great instaurator of all knowledge, Bacon, in preaching the necessity of altering the whole method of knowing, included as matter of course the method of teaching to know.
The man who carried over the Baconian aspiration into education was Comenius (d. 1670). A projector and enthusiast, Comenius desired, like Bacon, an entirely new intellectual era. With Bacon's intellectual ambition, but without Bacon's capacity, Comenius proposed to revolutionise all knowledge, and to make complete wisdom accessible to all, in a brief space of time, and with a minimum of labour. Language only as an instrument, not as an end in itself; many living languages, instead of the one dead language of the old school; a knowledge of things, instead of words; the free use of our eyes and ears upon the nature that surrounds us; intelligent apprehension, instead of loading the memory—all these doctrines, afterwards inherited by the party of rational reform, were first promulgated in Europe by the numerous pamphlets—some ninety have been reckoned up—of this Teuto-Slav, Comenius.
Comenius had as the champion of his views in England Samuel Hartlib, a Dantziger by origin, settled in London since 1628. Hartlib had even less of real science than Comenius, but he was equally possessed by the Baconian ideal of a new heaven and a new earth of knowledge. Not himself a discoverer in any branch, he was unceasingly occupied in communicating the discoveries and inventions of others. He had an ear for every novelty of whatever kind, interesting himself in social, religious, philanthropic schemes, as well as in experiments in the arts. A sanguine universality of benevolence pervaded that generation of ardent souls, akin only in their common anticipation of an unknown Utopia. A secret was within the reach of human ingenuity which would make all mankind happy. But there were two directions more especially in which Hartlib's zeal without knowledge abounded. These were a grand scheme for the union of Protestant Christendom, and his propagand of Comenius's school-reform.
For the first of these projects it was not likely that Hartlib would gain a proselyte in Milton, who had at one-and-twenty judged Anglican orders a servitude, and was already chafing against the restraints of Presbytery. But on his other hobby, that of school-reform, Milton was not only sympathetic, but when Hartlib came to talk with him, he found that most or all of Comenius's ideas had already independently presented themselves to the reflection or experience of the Englishman. At Hartlib's request Milton consented to put down his thoughts on paper, and even to print them in a quarto pamphlet of eight pages, entitled, Of Education: to Master Samuel Hartlib.
This tract, often reproduced and regarded, along with one of Locke's, as a substantial contribution to the subject, must often have grievously disappointed those who have eagerly consulted it for practical hints or guidance of any kind. Its interest is wholly biographical. It cannot be regarded as a valuable contribution to educational theory, but it is strongly marked with the Miltonic individuality. We find in it the same lofty conception of the aim which Milton carried into everything he attempted; the same disdain of the beaten routine, and proud reliance upon his own resources. He had given vent elsewhere to his discontent with the system of Cambridge, "which, as in the time of her better health, and mine own younger judgment, I never greatly admired, so now (1642) much less." In the letter to Hartlib he denounces with equal fierceness the schools and "the many mistakes which have made learning generally so unpleasing and so unsuccessful." The alumni of the universities carry away with them a hatred and contempt for learning, and sink into "ignorantly zealous" clergymen, or mercenary lawyers, while the men of fortune betake themselves to feasts and jollity. These last, Milton thinks, are the best of the three classes.
All these moral shipwrecks are the consequence, according to Milton, of bad education. It is in our power to avert them by a reform of schools. But the measures of reform, when produced, are ludicrously incommensurable with the evils to be remedied. I do not trouble the reader with the proposals; they are a form of the well-known mistake of regarding education as merely the communication of useful knowledge. The doctrine as propounded in the Tractate is complicated by the further difficulty, that the knowledge is to be gathered out of Greek and Latin books. This doctrine is advocated by Milton with the ardour of his own lofty enthusiasm. In virtue of the grandeur of zeal which inspires them, these pages, which are in substance nothing more than the now familiar omniscient examiner's programme, retain a place as one of our classics. The fine definition of education here given has never been improved upon: "I call a complete and generous education that which fits a man to perform justly, skilfully, and magnanimously, all the offices, both private and public, of peace and war." This is the true Milton. When he offers, in another page, as an equivalent definition of the true end of learning, "to repair the ruin of our first parents by regaining to know God aright," we have the theological Milton, and what he took on from the current language of his age.
Milton saw strongly, as many have done before and since, one weak point in the practice of schools, namely, the small result of much time. He fell into the natural error of the inexperienced teacher, that of supposing that the remedy was the ingestion of much and diversified intelligible matter. It requires much observation of young minds to discover that the rapid inculcation of unassimilated information stupefies the faculties instead of training them. Is it fanciful to think that in Edward Phillips, who was always employing his superficial pen upon topics with which he snatched a fugitive acquaintance, we have a concrete example of the natural result of the Miltonic system of instruction?