2 Mr. Weld.
There are probably but few who will dissent from this decision; and we will add, that in our opinion, a preservation so extraordinary, exclusive of a Providential interposition which some will think they discern in it, affords an argument for manual labor schools, or physical education, more pointed, and perhaps conclusive, than all which this indefatigable agent has said himself, or gleaned from the testimony of others, although this composes an amount of evidence of the most convincing kind.
In the report alluded to, the Agent himself observes that "God has revealed his will to man upon the subject of education. It is written in the language of nature, and can be understood without a commentary. This revelation consists in the universal consciousness of those influences which body and mind exert upon each other—influences innumerable, incessant, and all-controlling; the body continually modifying the state of the mind, and the mind ever varying the condition of the body.
"Every man who has marked the reciprocal action of body and mind, surely need not be told that mental and physical training should go together. Even the slightest change in the condition of the body often produces an effect upon the mind so sudden and universal, as to seem almost miraculous. The body is the mind's palace; but darken its windows, and it is a prison. It is the mind's instrument; sharpened, it cuts keenly—blunted, it can only bruise and disfigure. It is the mind's reflector; if bright, it flashes day—if dull, it diffuses twilight. It is the mind's servant; if robust, it moves with swift pace upon its errands—if a cripple, it hobbles on crutches. We attach infinite value to the mind, and justly; but in this world, it is good for nothing without the body. Can a man think without the brain?—can he feel without nerves?—can he move without muscles? The ancients were right in the supposition that an unsound body is incompatible with a sound mind. [They looked only for the mens sana in corpore sano.] He who attempts mental effort during a fit of indigestion, will cease to wonder that Plato located the soul in the stomach. A few drops of water upon the face, or a feather burnt under the nostril of one in a swoon, awakens the mind from its deep sleep of unconsciousness. A slight impression made upon a nerve often breaks the chain of thought, and the mind tosses in tumult. Let a peculiar vibration quiver upon the nerve of hearing, and a tide of wild emotion rushes over the soul. The man who can think with a gnat in his eye, or reason while the nerve of a tooth is twinging, or when his stomach is nauseated, or when his lungs are oppressed and laboring; he who can give wing to his imagination when shivering with cold, or fainting with heat, or worn down with toil, can claim exemption from the common lot of humanity.
"In different periods of life, the mind waxes and wanes with the body; in youth, cheerful, full of daring, quick to see, and keen to feel; in old age, desponding, timid, perception dim, and emotion languid. When the blood circulates with unusual energy, the coward rises into a hero; when it creeps feebly, the hero sinks into a coward. The effects produced by the different states of the mind upon the body, are equally sudden and powerful. Plato used to say that all the diseases of the body proceed from the soul. [With more of propriety, we think, it may be said, that at least three-fourths of the diseases that afflict humanity, arise from an injudicious treatment of the body. But be this as it may, the fact is too obvious to be disputed, that the mind acts powerfully upon the animal frame.] The expression of the countenance is mind visible. Bad news weaken the action of the heart, oppress the lungs, destroy appetite, stop digestion, and partially suspend all the functions of the animal system. An emotion of shame flushes the face; fear blanches it; joy illuminates it; and an instant thrill electrifies a million of nerves. Powerful emotion often kills the body at a stroke. Chilo, Diagoras, and Sophocles died of joy at the Elean games. The news of a defeat killed Philip V. One of the Popes died of an emotion of the ludicrous, on seeing his pet monkey robed in pontificals, and occupying the chair of state. The door-keeper of Congress expired upon hearing of the surrender of Cornwallis. Pinckney, Emmet, and Webster are recent instances of individuals who have died either in the midst of an impassioned burst of eloquence, or when the deep emotion that had produced it had suddenly subsided. Indeed, the experience of every day demonstrates that the body and mind are endowed with such mutual susceptibilities, that each is alive to the slightest influence of the other. What is the common-sense inference from this fact? Manifestly this—that the body and the mind should be educated together.
"The states of the body are infinitely various. All these different states differently affect the mind. They are causes, and their effects have all the variety which mark the causes that produce them. If then different conditions of the body differently affect the mind, some electrifying, and others paralyzing its energies, what duty can be plainer than to preserve the body in that condition which will most favorably affect the mind? If the Maker of both was infinitely wise, then the highest permanent perfection of the mind can be found only in connection with the most healthful state of the body. Has infinite wisdom established laws by which the best condition of the mind is permanently connected with any other than the best condition of the body? When all the bodily functions are perfectly performed, the mind must be in a better state than when these functions are imperfectly performed. And now I ask, is not that system of education fundamentally defective, which makes no provision for putting the body in its best condition, and for keeping it in that condition? A system which expends its energies upon the mind alone, and surrenders the body either to the irregular promptings of perverted instinct, or to the hap-hazard impulses of chance or necessity? A system which aims solely at the development of mind, and yet overlooks those very principles which are indispensable to produce that development, and transgresses those very laws which constitute the only ground-work of rational education? Such a system sunders what God has joined together, and impeaches the wisdom which pronounced that union good. It destroys the symmetry of human proportion, and makes man a monster. It reverses the order of the constitution; commits outrage upon its principles; breaks up its reciprocities; makes war alike upon physical health and intellectual energy, dividing man against himself; arming body and mind in mutual hostility, and prolonging the conflict until each falls a prey to the other, and both surrender to ruin.
"The system of education which is generally pursued in the United States, is unphilosophical in its elementary principles; ill adapted to the condition of man; practically mocks his necessities, and is intrinsically absurd. The high excellences of the system in other respects are readily admitted and fully appreciated. Modern education has indeed achieved wonders. But what has been done meanwhile for the body? [Nothing—comparatively nothing.] The prevailing neglect of the body in the present system of education, is a defect for which no excellence can atone. Nor is this a recent discovery. Two centuries ago Milton wrote a pamphlet upon this subject, in which he eloquently urged the connection of physical with mental education in literary institutions. Locke inveighs against it in no measured terms. Since that time, Jahn, Ackerman, Salzman, and Franck, in Germany; Tissot, Rousseau, and Londe, in France; and Fellenberg, in Switzerland, have all written largely upon the subject."
In addition to what this individual has himself said, he has exhibited in the pamphlet referred to, an amount of testimony derived from a number of the most distinguished literary men in our country, to the imperfections of the existing system of education which is truly overwhelming, and enough, we should think, could it be universally disseminated, to arouse and restore to reason the whole civilized world. Indeed, we indulge the hope that it has planted the seeds of a revolution in our literary institutions; and our only surprise is, that it should advance with no greater celerity. The following important positions, however, in regard to the subject, may now be considered as established. Constant habits of exercise are indispensable to a healthful state of the body. A healthful state of body is essential to a vigorous and active state of mind. The habit of exercise should commence with the ability to take it, and should be continued with that ability through life. Of the different kinds of exercise, as a general rule, agricultural, being the most natural, and to which the human constitution is best adapted, is the most unobjectionable; mechanical is the next; and walking and riding are the employments which follow in the rear. The exercise most profitable, for the most part will be that which is most useful. The neglect of exercise, with sedentary men, has occasioned fearful havoc of health and life; and the wilful neglect of it, with those who have had an opportunity to be enlightened with respect to its necessity and value, is a species of suicide, and, therefore, an immorality. The connection of manual labor establishments with literary institutions, has been found to be greatly conducive to health and morals, as also to proficiency in the various departments of human learning; and as far as experience has gone, the promise which they give of success is all that their most sanguine projectors had anticipated.
On the subject of manual labor schools, a deep interest has within a few years been excited in various parts of the Union. Like all other enterprises which aim at the accomplishment of extensive good, it has met with opposition and discouragements; but originating in the principles of true wisdom, and supported by arguments and facts which none can gainsay or resist, its ultimate triumph may safely be predicted, and confidently anticipated.
Whether the system of physical education shall receive the countenance, or is suited to the peculiar circumstances of the southern country, may with some be made a question; but we are ready to hazard the assertion, that whatever obstacles of a peculiar nature may here lie in the way of reducing it to practice, if properly considered, they must be seen to be in truth the most powerful inducements that can be urged for its adoption.