As the old foundations discovered it to be imperative to comply with the growing philosophical temper in order to enable them to exist side by side with the improved types of school and teacher, so the successful conduct of ladies’ colleges will become impossible in the future unless that liberality of doctrine and sentiment in all matters connected with theology which breathes around them and us is cordially recognised.
A spirit of disaffection to clerical guidance and clerical imposts has for some time shown itself in Great Britain among those who are becoming, in the natural course of events, husbands, fathers, and ratepayers; the revolt of the other sex has also commenced; and the wise initiative of the Board School in excluding the Bible and Catechism from their programme must be ultimately obeyed by every school in the three kingdoms.
The Bible is for scholars, not for school-folk; and, as Jeremy Bentham demonstrated nearly a century ago, the Catechism is trash.
XIV.
The Abacus or A. B. C.—Its construction and use—The printed A. B. C.—The first Protestant one (1553)—Spelling-books—Anecdotes of the A. B. C.—Propria quæ Maribus and Johnny quæ Genus—The Catechism and Primer.
I. The manner in which the earliest Abaci were constructed and applied is precisely one of those points which, in the absence of specimens of remote date and documentary information as to their form and use, we have to elucidate, as far as possible, from casual allusions or internal testimony. The most ancient woodcuts representing a school interior display the method in which the master and pupils worked together; but here the latter appear, as I have stated elsewhere, to reiterate what their teacher reads from a book, or, in other words, the scene depicts a later stage in the educational course.
In the Jests of Scogin, a popular work of the time of Henry VIII., and probably reliable as a faithful portraiture of the habits and notions of the latter half of the fifteenth and opening decades of the following century, one of the sections relates “How a Husbandman put his son to school with Scogin.” From the text it is plain that the lad was very backward in his studies, or had commenced them unusually late, considering that it was the farmer’s ambition to procure his admission into holy orders. “The slovenly boy,” we are told, “would begin to learn his A. B. C. Scogin did give him a lesson of nine of the first letters of A. B. C., and he was nine days in learning of them; and when he had learned the nine Christ-cross-row letters, the good scholar said, ‘am ich past the worst now?’”
The important feature in this passage is the reference to the Christ-cross-row, which contained the nine letters of the alphabet from A to I in the form of the Cross. The time consumed in this particular instance in the acquisition of a portion of the rudiments is, of course, ascribable to a pleasant hyperbole, or to the scholar’s phenomenal density; but the Abacus or Christ-cross-row was, no doubt, the first step in the ladder, and although it was superseded by the Horn-book and the Primer, it did not substantially disappear from use in petty schools till the present century. Its shape and functions, however, underwent a material change, and instead of being employed as a medium for grounding children in the Accidence, it became a vehicle for arithmetical purposes, and resembled a slate in form and dimensions, consisting of a small oblong wooden frame fitted with rows of balls of wood or bone strung on transverse wires. To those who, like the present writer, saw this apparatus in common use to induct the young into the art of counting, its pedigree was naturally unknown. It was an evolution from the contrivance which Scogin put into the hands of the country bumpkin whom he was engaged to prepare for the priesthood, and who, as we learn from subsequent passages in these Anecdotes, was actually ordained a deacon within a limited period.