The development of individual self-reliance and local exertion, under the superintendence of a central authority exercising an influence almost exclusively moral, is the ruling principle of the system. Accordingly, it rests with the freeholders and householders of each school section to decide whether they will support their school by voluntary subscription, by rate bill for each pupil attending the school (which must not, however, exceed 1_s_. per month), or by rates on property. The trustees elected by the same freeholders and householders are required to determine the amount to be raised within their respective school sections for all school purposes whatsoever, to hire teachers from among persons holding legal certificates of qualification, and to agree with them as to salary. On the local superintendents appointed by the county councils is devolved the duty of apportioning the legislative grant among the school sections within the county, of inspecting the schools, and reporting upon them to the chief superintendent. The county boards of public instruction, composed of the local superintendent or superintendents, and the trustees of the county grammar school, examine candidates for the office of teacher, and give certificates of qualification which are valid for the county; the chief superintendent giving certificates to normal school pupils which are valid for the Province; while the chief superintendent, who holds his appointment from the Crown, aided in specified cases by the Council of Public Instruction, has under his especial charge the normal and model schools, besides exercising a general control over the whole system..
The question of religious instruction as connected with the common school system, presented even more than ordinary difficulty in a community where there is so much diversity of opinion on religious subjects, and where all denominations are in the eye of the law on a footing of entire equality. It is laid down as a fundamental principle, that as the common schools are not boarding but day schools, and as the pupils are under the care of their parents or guardians during the Sunday, and a considerable portion of each week day, it is not intended that the functions of the common school teacher should supersede those of the parent and pastor of the child. Accordingly, the law contents itself with providing on this head, 'that in any model or common school established under this act, no child shall be required to read or study in or from any religious book, or to join in any exercise of devotion or religion, which shall be objected to by his or her parents or guardians; provided always, that within this limitation pupils shall be allowed to receive such religious instruction as their parents or guardians shall desire, according to the general regulations which shall be provided according to law.' And it authorises under certain regulations the establishment of a separate school for Protestants or Roman Catholics, as the case may be, when the teacher of the common school is of the opposite persuasion.
Clergymen recognised by law, of whatever denomination, are made ex officio visitors of the schools in townships, cities, towns, or villages where they reside, or have pastoral charge. The chief superintendent. Dr. Ryerson, remarks on this head:
[Sidenote: The clergy.]
'The clergy of the county have access to each of its schools; and we know of no instance in which the school has been made the place of religious discord, but many instances, especially on occasions of quarterly public examinations, in which the school has witnessed the assemblage and friendly intercourse of clergy of various religious persuasions, and thus become the radiating centre of a spirit of Christian charity and potent cooperation in the primary work of a people's civilisation and happiness.'
He adds with reference to the subject generally, 'The more carefully the question of religion in connection with a system of common schools is examined, the more clearly, I think, it will appear, that it has been left where it properly belongs—with the local school municipalities, parents, and managers of schools; the Government protecting the right of each parent and child, but beyond this, and beyond the principles and duties of morality common to all classes, neither compelling nor prohibiting; recognising the duties of pastors and parents as well as of school trustees and teachers, and considering the united labours of all as constituting the system of education for the youth of the country.'
Lord Elgin himself had always shown a profound sense of the importance of thus making religion the groundwork of education. Speaking on occasion of the opening of a normal school, after noticing the zealous and wisely- directed exertions which had 'enabled Upper Canada to place itself in the van among the nations, in the great and important work of providing an efficient system of general education for the whole community' he proceeded:—
[Sidenote: What is education?]
And now let me ask this intelligent audience, who have so kindly listened to me up to this moment—let me ask them to consider, in all seriousness and earnestness, what that great work really is. I do not think that I shall be chargeable with exaggeration when I affirm, that it is the work of our day and generation; that it is the problem in our modern society which is most difficult of solution; that it is the ground upon which earnest and zealous men unhappily too often, and in too many countries meet, not to co-operate but to wrangle; while the poor and the ignorant multitudes around them are starving and perishing for lack of knowledge. Well, then, how has Upper Canada addressed herself to the execution of this great work? How has she sought to solve this problem—to overcome this difficulty? Sir, I understand from your statements—and I come to the same conclusion from my own investigation and observation—that it is the principle of our common school educational system, that its foundation is laid deep in the firm rock of our common Christianity. I understand, sir, that while the varying views and opinions of a mixed religious society are scrupulously respected, while every semblance of dictation is carefully avoided, it is desired, it is earnestly recommended, it is confidently expected and hoped, that every child who attends our common schools shall learn there that he is a being who has an interest in eternity as well as in time; that he has a Father, towards whom he stands in a closer and more affecting, and more endearing relationship than to any earthly father, and that Father is in heaven; that he has a hope, far transcending every earthly hope—a hope full of immortality—the hope, namely, that that Father's kingdom may come; that he has a duty which, like the sun in our celestial system, stands in the centre of his moral obligations, shedding upon them a hallowing light, which they in their turn reflect and absorb—the duty of striving to prove by his life and conversation the sincerity of his prayer, that that Father's will may be done upon earth as it is done in heaven. I understand, sir, that upon the broad and solid platform which is raised upon that good foundation, we invite the ministers of religion, of all denominations—the de facto spiritual guides of the people of the country—to take their stand along with us; that, so far from hampering or impeding them in the exercise of their sacred functions, we ask and we beg them to take the children—the lambs of the flock which are committed to their care—aside, and to lead them to those pastures and streams where they will find, as they believe, the food of life and the waters of consolation.
One more extract must be given from the despatch already quoted, because it illustrates a feature in his character, to which the subsequent course of his life gave such marked prominence—his generous and tender feeling of what was due to subject or inferior races; a sad feeling in this case, and but faintly supported by any hope of being able to do anything for their benefit.