In the matter of instruction in language, Comenius had one fundamental principle—that ideas of things must accompany or precede the words which symbolized the things. In consequence, word training, as such, had no place in his schemes of education. When children begin to talk, great care must be exercised that they articulate distinctly and correctly. The start must always be in the mother-tongue. Comenius, it will be recalled, was at variance with his contemporaries in deferring instruction in Latin until the child was twelve years old. During these early years he believes that poetry—and especially jingles and nursery rhymes—may be used with great profit in aiding children to acquire language. They may not always understand the rhymes, but they are certain to be pleased much more by the rhythm of verse than by prose.
Moral and Religious Training
However much Comenius may have valued mental and physical training, the fundamental aim and end of all education he regarded as moral and religious. The agencies which he would have employed in the early moral training of the child are (1) a perpetual example of virtuous conduct; (2) properly timed and prudent instruction and exercise; and (3) well-regulated discipline. Children are exceptionally imitative, in consequence of which there should be great circumspection in the home in matters of temperance, cleanliness, neatness, truthfulness, complaisance, and respect for superiors. While lengthened discourses and admonitions are not expedient, prudent instruction may often accompany examples with profit.
As to discipline, Comenius thinks that occasionally there is need of chastisement in order that children may attend to examples of virtue and admonition. When other means of discipline have been ineffectual, the rod may be used, but only for offences against morals—never for stupidity. Comenius gives the impression that children may be whipped into being good. The influence of the ill-timed advice of Solomon is clearly apparent here.
Temperance and frugality, he thinks, claim the first place in the moral training of the child, inasmuch as they are the foundations of health and life, and the mother of all the virtues. Neatness and cleanliness should be exacted from the first; so should respect of superiors and elders. Bold and forward children are not generally loved. Obedience, like the plant, does not spring up spontaneously, but requires years of patient care and training to develop into a thing of beauty. Truthfulness likewise is no less important; so also justice, respect for the rights of others, benevolence, patience, and civility.
And most important of the virtues to be acquired by the young child is industry. Nothing hinders moral growth more than indolence. Comenius agrees with the church fathers that Satan’s best allies are the idle. Children must not be idle. Teach them to play, to make things, to do things, to be helpful to themselves and useful to others.
Comenius exaggerated the importance of religious training during the child’s earliest years. While recognizing that reasoning was necessary for the best results in religious instruction, he nevertheless overburdens the memory with formal religious instructions. Before the child is six years old he is to be taught the Lord’s Prayer, the Apostles’ Creed, the Confession of Faith, the Ten Commandments, and numerous hymns.
In spite of his unreasonable demands on the memory, most of Comenius’ counsels to mothers on the religious instruction of their little ones are sane and helpful. The spirit of the parents, he rightly suggests, is all important in religious instruction; outward piety is not enough. The religious nature unfolds slowly, and unusual patience and foresight are required in its nurture and development.
All this training—physical, mental, moral, and religious—has been preliminary to the formal training in the school, which is to begin in the sixth or seventh year of the child’s life. The transition step from the home to the school is now to be made; for just “as little plants after they have grown up from their seed are transplanted into orchards, for their more successful growth, so it is expedient that children, cherished and nurtured in the home, having acquired strength of mind and body, should be delivered to the care of teachers.”