60. The peculiar methods recommended by Locke in learning languages, especially the Latin, appear to be of very doubtful utility, though some of them do not want strenuous supporters in the present day. Such are the method of interlinear translation, the learning of mere words without grammar, and, above all, the practice of talking Latin with a tutor who speaks it well—a phœnix whom he has not shown us where to find.[929] In general, he seems to underrate the difficulty of acquiring what even he would call a competent learning, and what is of more importance, and no rare mistake in those who write on this subject, to confound the acquisition of a language with the knowledge of its literature. The best ancient writers both in Greek and Latin furnish so much of wise reflection, of noble sentiment, of all that is beautiful and salutary, that no one who has had the happiness to know and feel what they are, will desire to see their study excluded or stinted in its just extent, wherever the education of those who are to be the first and best of the country is carried forward. And though by far the greater portion of mankind must, by the very force of terms, remain in the ranks of intellectual mediocrity, it is an ominous sign of any times when no thought is taken for those who may rise beyond it.
[929] § 165.
61. In every other part of instruction, Locke has still an eye to what is useful for a gentleman. French he justly thinks should be taught before Latin; no geometry is required by him beyond Euclid, but he recommends geography, history and chronology, drawing, and what may be thought now as little necessary for a gentleman as Homer, the jurisprudence of Grotius and Puffendorf. He strongly urges the writing English well, though a thing commonly neglected, and after speaking with contempt of the artificial systems of logic and rhetoric, sends the pupil to Chillingworth for the best example of reasoning, and to Tully for the best idea of eloquence. “And let him read those things that are well writ in English to perfect his style in the purity of our language.”[930]
[930] § 188.
62. It would be to transcribe half this treatise, were we to mention all the judicious and minute observations on the management of children it contains. Whatever may have been Locke’s opportunities, he certainly availed himself of them to the utmost. It is as far as possible from a theoretical book; and in many respects the best of modern times, such as those of the Edgeworth name, might pass for developments of his principles. The patient attention to every circumstance, a peculiar characteristic of the genius of Locke, is in none of his works better displayed. His rules for the health of children, though sometimes trivial, since the subject has been more regarded, his excellent advice as to checking effeminacy and timorousness, his observations on their curiosity, presumption, idleness, on their plays and recreations, bespeak an intense, though calm, love of truth and goodness; a quality which few have possessed more fully, or known so well how to exert, as this admirable philosopher.
Fenelon on female education. 63. No one had condescended to spare any thoughts for female education, till Fenelon, in 1688, published his earliest work, Sur l’Education des Filles. This was the occasion of his appointment as preceptor to the grandchildren of Louis XIV.; for much of this treatise, and perhaps the most valuable part, is equally applicable to both sexes. It may be compared with that of Locke, written nearly at the same time, and bearing a great resemblance in its spirit. Both have the education of a polished and high-bred youth, rather than of scholars, before them; and Fenelon rarely loses sight of his peculiar object, or gives any rule which is not capable of being practised in female education. In many respects he coincides with our English philosopher, and observes with him that a child learns much before he speaks, so that the cultivation of his moral qualities can hardly begin too soon. Both complain of the severity of parents, and deprecate the mode of bringing up by punishment. Both advise the exhibition of virtue and religion in pleasing lights, and censure the austere dogmatism with which they were inculcated, before the mind was sufficiently developed to apprehend them. But the characteristic sweetness of Fenelon’s disposition is often shown in contrast with the somewhat stern inflexibility of Locke. His theory is uniformly indulgent; his method of education is a labour of love; a desire to render children happy for the time, as well as afterwards, runs through his book, and he may perhaps be considered the founder of that school which has endeavoured to dissipate the terrors and dry the tears of childhood. “I have seen,” he says, “many children who have learned to read in play; we have only to read entertaining stories to them out of a book, and insensibly teach them the letters, they will soon desire to go for themselves to the source of their amusement.” “Books should be given them well bound and gilt, with good engravings, clear types; for all that captivates the imagination facilitates study; the choice should be such as contain short and marvellous stories.” These details are now trivial, but in the days of Fenelon they may have been otherwise.
64. In several passages he displays not only a judicious spirit, but an observation that must have been long exercised. “Of all the qualities we perceive in children,” he remarks, “there is only one that can be trusted as likely to be durable, which is sound judgment; it always grows with their growth, if it is well cultivated; but the grace of childhood is effaced; its vivacity is extinguished; even its sensibility is often lost, because their own passions and the intercourse of others insensibly harden the hearts of young persons who enter into the world.” It is therefore a solid and just way of thinking which we should most value and most improve, and this not by any means less in girls than in the other sex, since their duties and the occupations they are called upon to fill do not less require it. Hence he not only deprecates an excessive taste for dress, but, with more originality, points out the danger of that extreme delicacy and refinement which incapacitate women for the ordinary affairs of life, and give them a contempt for a country life and rural economy.
65. It will be justly thought at present, that he discourages too much the acquisition of knowledge by women. “Keep their minds,” he says in one place, “as much as you can within the usual limits, and let them understand that the modesty of their sex ought to shrink from science with almost as much delicacy as from vice.” This seems, however, to be confined to science or philosophy in a strict sense; for he permits afterwards a larger compass of reading. Women should write a good hand, understand orthography and the four rules of arithmetic, which they will want in domestic affairs. To these he requires a close attention, and even recommends to women an acquaintance with some of the common forms and maxims of law. Greek, Roman, and French history, with the best travels, will be valuable, and keep them from seeking pernicious fictions. Books also of eloquence and poetry may be read with selection, taking care to avoid any that relate to love; music and painting may be taught with the same precaution. The Italian and Spanish languages are of no use but to enlarge their knowledge of dangerous books; Latin is better as the language of the church; but this he would recommend only for girls of good sense and discreet conduct, who will make no display of the acquisition.
Sect. II.
ON POLITICAL PHILOSOPHY.