Some Thoughts Concerning Education/Part VIII

Section 117. Another way to instill sentiments of humanity, and to keep them lively in young folks, will be, to accustom them to civility in their language and deportment towards their inferiors and the meaner sort of people, particularly servants. It is not unusual to observe the children in gentlemen's families treat the servants of the house with domineering words, names of contempt, and an imperious carriage; as if they were of another race and species beneath them. Whether ill example, the advantage of fortune, or their natural vanity, inspire this haughtiness, it should be prevented, or weeded out; and a gentle, courteous, affable carriage towards the lower ranks of men, placed in the room of it. No part of their superiority will be hereby lost; but the distinction increased, and their authority strengthen'd; when love in inferiors is join'd to outward respect, and an esteem of the person has a share in their submission: and domestics will pay a more ready and chearful service, when they find themselves not spurn'd because fortune has laid them below the level of others at their master's feet. Children should not be suffer'd to lose the consideration of human nature in the shufflings of outward conditions. The more they have, the better humor'd they should be taught to be, and the more compassionate and gentle to those of their brethren who are placed lower, and have scantier portions. If they are suffer'd from their cradles to treat men ill and rudely, because, by their father's title, they think they have a little power over them, at best it is ill-bred; and if care be not taken, will by degrees nurse up their natural pride into an habitual contempt of those beneath them. And where will that probably end but in oppression and cruelty?

Section 118. Curiosity in children (which I had occasion just to mention Section 108) is but an appetite after knowledge; and therefore ought to be encouraged in them, not only as a good sign, but as the great instrument nature has provided to remove that ignorance they were born with; and which, without this busy inquisitiveness, will make them dull and useless creatures. The ways to encourage it, and keep it active and busy, are, I suppose, these following:

1. Not to check or discountenance any enquiries he shall make, nor suffer them to be laugh'd at; but to answer all his questions, and explain the matter he desires to know, so as to make them as much intelligible to him as suits the capacity of his age and knowledge. But confound not his understanding with explications or notions that are above it; or with the variety or number of things that are not to his present purpose. Mark what 'tis his mind aims at in the question, and not what words he expresses it in: and when you have informed and satisfied him in that, you shall see how his thoughts will enlarge themselves, and how by fit answers he may be led on farther than perhaps you could imagine. For knowledge is grateful to the understanding, as light to the eyes: children are pleased and delighted with it exceedingly, especially if they see that their enquiries are regarded, and that their desire of knowing is encouraged and commended. And I doubt not but one great reason why many children abandon themselves wholly to silly sports, and trifle away all their time insipidly, is, because they have found their curiosity baulk'd, and their enquiries neglected. But had they been treated with more kindness and respect, and their questions answered, as they should, to their satisfaction; I doubt not but they would have taken more pleasure in learning, and improving their knowledge, wherein there would be still newness and variety, which is what they are delighted with, than in returning over and over to the same play and play-things.

Section 119. 2. To this serious answering their questions, and informing their understandings, in what they desire, as if it were a matter that needed it, should be added some peculiar ways of commendation. Let others whom they esteem, be told before their faces of the knowledge they have in such and such things; and since we are all, even from our cradles, vain and proud creatures, let their vanity be flatter'd with things that will do them good; and let their pride set them on work on something which may turn to their advantage. Upon this ground you shall find, that there cannot be a greater spur to the attaining what you would have the eldest learn, and know himself, than to set him upon teaching it his younger brothers and sisters.

Section 120. 3. As children's enquiries are not to be slighted; so also great care is to be taken, that they never receive deceitful and eluding answers. They easily perceive when they are slighted or deceived; and quickly learn the trick of neglect, dissimulation and falsehood, which they observe others to make use of. We are not to intrench upon truth in any conversation, but least of all with children; since if we play false with them, we not only deceive their expectation, and hinder their knowledge, but corrupt their innocence, and teach them the worst of vices. They are travellers newly arrived in a strange country, of which they know nothing; we should therefore make conscience not to mislead them. And though their questions seem sometimes not very material, yet they should be seriously answer'd; for however they may appear to us (to whom they are long since known) enquiries not worth the making; they are of moment to those who are wholly ignorant. Children are strangers to all we are acquainted with; and all the things they meet with, are at first unknown to them, as they once were to us: and happy are they who meet with civil people, that will comply with their ignorance, and help them to get out of it.

If you or I now should be set down in Japan, with all our prudence and knowledge about us, a conceit whereof makes us, perhaps, so apt to slight the thoughts and enquiries of children; should we, I say, be set down in Japan, we should, no doubt (if we would inform our selves of what is there to be known) ask a thousand questions, which, to a supercilious or inconsiderate Japaner, would seem very idle and impertinent; though to us they would be very material and of importance to be resolved; and we should be glad to find a man so complaisant and courteous, as to satisfy our demands, and instruct our ignorance.

When any new thing comes in their way, children usually ask the common question of a stranger: What is it? Whereby they ordinarily mean nothing but the name; and therefore to tell them how it is call'd, is usually the proper answer to that demand. And the next question usually is, What is it for? And to this it should be answered truly and directly. The use of the thing should be told, and the way explained, how it serves to such a purpose, as far as their capacities can comprehend it. And so of any other circumstances they shall ask about it; not turning them going, till you have given them all the satisfaction they are capable of; and so leading them by your answers into farther questions. And perhaps to a grown man, such conversation will not be altogether so idle and insignificant as we are apt to imagine. The native and untaught suggestions of inquisitive children do often offer things, that may set a considering man's thoughts on work. And I think there is frequently more to be learn'd from the unexpected questions of a child, than the discourses of men, who talk in a road, according to the notions they have borrowed, and the prejudices of their education.

Section 121. 4. Perhaps it may not sometimes be amiss to excite their curiosity by bringing strange and new things in their way, on purpose to engage their enquiry, and give them occasion to inform themselves about them and if by chance their curiosity leads them to ask what they should not know, it is a great deal better to tell them plainly, that it is a thing that belongs not to them to know, than to pop them off with a falsehood of a frivolous answer.

Section 122. Pertness, that appears sometimes so early, proceeds from a principle that seldom accompanies a strong constitution of body, or ripens into a strong judgment of mind. If it were desirable to have a child a more brisk talker, I believe there might be ways found to make him so: But I suppose a wise father had rather that his son should be able and useful, when a man, than pretty company, and a diversion to others, whilst a child: though if that too were to be consider'd, I think I may say, there is not so much pleasure to have a child prattle agreeably, as to reason well. Encourage therefore his inquisitiveness all you can, by satisfying his demands, and informing his judgment, as far as it is capable. When his reasons are any way tolerable, let him find the credit and commendation of it: and when they are quite out of the way, let him, without being laugh'd at for his mistake be gently put into the right; and if he shew a forwardness to be reasoning about things that come in his way, take care, as much as you can, that no body check this inclination in him, or mislead it by captious or fallacious ways of talking with him. For when all is done, this, as the highest and most important faculty of our minds, deserves the greatest care and attention in cultivating it: the right improvement, and exercise of our reason being the highest perfection that a man can attain to in this life.

Section 123. Contrary to this busy inquisitive temper, there is sometimes observable in children, a listless carelessness, a want of regard to any thing, and a sort of trifling even at their business. This sauntring humour I look on as one of the worst qualities can appear in a child, as well as one of the hardest to be cured, where it is natural. But it being liable to be mistaken in some cases, care must be taken to make a right judgment concerning than trifling at their books or business, which may sometimes be complained of in a child. Upon the first suspicion a father has, that his son is of a sauntring temper, he must carefully observe him, whether he be listless and indifferent in all in his actions, or whether in some things alone he be slow and sluggish, but in others vigorous and eager. For tho' we find that he does loiter at his book, and let a good deal of the time he spends in his chamber or study, run idly away; he must not presently conclude, that this is from a sauntring humour in his temper. It may be childishness, and a preferring something to his study, which his thoughts run on; and he dislikes his book, as is natural, because it is forced upon him as a task. To know this perfectly, you must watch him at play, when he is out of his place and time of study, following his own inclination; and see there whether he be stirring and active; whether he designs any thing, and with labour and eagerness pursues it, till he has accomplished what he aimed at, or whether he lazily and listlessly dreams away his time. If this sloth be only when he is about his book, I think it may be easily cured. If it be in his temper, it will require a little more pains and attention to remedy it.

Section 124. If you are satisfied by his earnestness at play, or any thing else he sets his mind on, in the intervals between his hours of business, that he is not of himself inclined to laziness, but that only want of relish of his book makes him negligent and sluggish in his application to it; the first step is to try by talking to him kindly of the folly and inconvenience of it, whereby he loses a good part of his time, which he might have for his diversion: but be sure to talk calmly and kindly, and not much at first, but only these plain reasons in short. If this prevails, you have gain'd the point in the most desirable way, which is that of reason and kindness. If this softer application prevails not, try to shame him out of it, by laughing at him for it, asking every day, when he comes to table, if there be no strangers there, how long he was that day about his business: And if he has not done it in the time he might be well supposed to have dispatched it, expose and turn him into ridicule for it; but mix no chiding, only put on a pretty cold brow towards him, and keep it till he reform; and let his mother, tutor, and all about him do so too. If this work not the effect you desire, then tell him he shall be no longer troubled with a tutor to take care of his education, you will not be at the charge to have him spend his time idly with him; but since he prefers this or that [whatever play he delights in] to his book, that only he shall do; and so in earnest set him to work on his beloved play, and keep him steadily, and in earnest, to it morning and afternoon, till he be fully surfeited, and would, at any rate, change it for some hours at his book again. But when you thus set him his task of play, you must be sure to look after him your self, or set somebody else to do it, that may constantly see him employed in it, and that he be not permitted to be idle at that too. I say, your self look after him; for it is worth a father's while, whatever business he has, to bestow two or three days upon his son, to cure so great a mischief as his sauntring at his business.

Section 125. This is what I propose, if it be idleness, not from his general temper, but a peculiar or acquir'd aversion to learning, which you must be careful to examine and distinguish. But though you have your eyes upon him, to watch what he does with the time which he has at his own disposal, yet you must not let him perceive that you or any body else do so; for that may hinder him from following his own inclination, which he being full of, and not daring, for fear of you, to prosecute what his head and heart are set upon, he may neglect all other things, which then he relishes not, and so may seem to be idle and listless, when in truth it is nothing but being intent on that, which the fear of your eye or knowledge keeps him from executing. To be clear in this point, the observation must be made when you are out of the way, and he not so much as under the restraint of a suspicion that any body has an eye upon him. In those seasons of perfect freedom, let some body you can trust mark how he spends his time, whether he unactively loiters it away, when without any check he is left to his own inclination. Thus, by his employing of such times of liberty, you will easily discern, whether it be listlessness in his temper, or aversion to his book, that makes him saunter away his time of study.

Section 126. If some defect in his constitution has cast a damp on his mind, and he be naturally listless and dreaming, this unpromising disposition is none of the easiest to be dealt with, because, generally carrying with it an unconcernedness for the future, it wants the two great springs of action, foresight and desire; which how to plant and increase, where nature has given a cold and contrary temper, will be the question. As soon as you are satisfied that this is the case, you must carefully enquire whether there be nothing he delights in; Inform your self what it is he is most pleased with; and if you can find any particular tendency his mind hath, increase it all you can, and make use of that to set him on work, and to excite his industry. If he loves praise, or play, or fine clothes, &c. or, on the other side, dreads pain, disgrace, or your displeasure, &c., whatever it be that he loves most, except it be sloth (for that will never set him on work) let that be made use of to quicken him, and make him bestir himself. For in this listless temper, you are not to fear an excess of appetite (as in all other cases) by cherishing it. 'Tis that which you want, and therefore must labour to raise and increase; for where there is no desire, there will be no industry.

Section 127. If you have not hold enough upon him this way, to stir up vigour and activity in him, you must employ him in some constant bodily labour, whereby he may get an habit of doing something. The keeping him hard to some study were the better way to get him an habit of exercising and applying his mind. But because this is an invisible attention, and no body can tell when he is or is not idle at it, you must find bodily employments for him, which he must be constantly busied in, and kept to; and if they have some little hardship and shame in them, it may not be the worse, that they may the sooner weary him, and make him desire to return to his book. But be sure, when you exchange his book for his other labour, set him such a task, to be done in such a time as may allow him no opportunity to be idle. Only after you have by this way brought him to be attentive and industrious at his book, you may, upon his dispatching his study within the time set him, give him as a reward some respite from his other labour; which you may diminish as you find him grow more and more steady in his application, and at last wholly take off when his sauntring at his book is cured.

Section 128. We formerly observed, that variety and freedom was that that delighted children, and recommended their plays to them; and that therefore their book or any thing we would have them learn, should not be enjoined them as business. This their parents, tutors, and teachers are apt to forget; and their impatience to have them busied in what is fit for them to do, suffers them not to deceive them into it: but by the repeated injunctions they meet with, children quickly distinguish between what is required of them, and what not. When this mistake has once made his book uneasy to him, the cure is to be applied at the other end. And since it will be then too late to endeavour to make it a play to him, you must take the contrary course: observe what play he is most delighted with; enjoin that, and make him play so many hours every day, not as a punishment for playing, but as if it were the business required of him. This, if I mistake not, will in a few days make him so weary of his most beloved sport, that he will prefer his book, or any thing to it, especially if it may redeem him from any part of the task of play is set him, and he may be suffered to employ some part of the time destined to his task of play in his book, or such other exercise as is really useful to him. This I at least think a better cure than that forbidding, (which usually increases the desire) or any other punishment should be made use of to remedy it: for when you have once glutted his appetite (which may safely be done in all things but eating and drinking) and made him surfeit of what you would have him avoid, you have put into him a principle of aversion, and you need not so much fear afterwards his longing for the same thing again.

Section 129. This I think is sufficiently evident, that children generally hate to be idle. All the care then is, that their busy humour should be constantly employ'd in something of use to them; which, if you will attain, you must make what you would have them do a recreation to them, and not a business. The way to do this, so that they may not perceive you have any hand in it, is this proposed here; viz. To make them weary of that which you would not have them do, by enjoining and making them under some pretence or other do it, till they are surfeited. For example: Does your son play at top and scourge too much? Enjoin him to play so many hours every day, and look that he do it; and you shall see he will quickly be sick of it, and willing to leave it. By this means making the recreations you dislike a business to him, he will of himself with delight betake himself to those things you would have him do, especially if they be proposed as rewards for having performed his task in that play which is commanded him. For if he be ordered every day to whip his top so long as to make him sufficiently weary, do you not think he will apply himself with eagerness to his book, and wish for it, if you promise it him as a reward of having whipped his top lustily, quite out all the time that is set him? Children, in the things they do, if they comport with their age, find little difference so they may be doing: the esteem they have for one thing above another they borrow from others; so that what those about them make to be a reward to them, will really be so. By this art it is in their governor's choice, whether scotchhoppers shall reward their dancing, or dancing their scotchhoppers; whether peg-top, or reading; playing at trap, or studying the globes, shall be more acceptable and pleasing to them; all that they desire being to be busy, and busy, as they imagine, in things of their own choice, and which they receive as favours from their parents or others for whom they have respect and with whom they would be in credit. A set of children thus ordered and kept from the ill example of others, would all of them, I suppose, with as much earnestness and delight, learn to read, write, and what else one would have them, as others do their ordinary plays: and the eldest being thus entered, and this made the fashion of the place, it would be as impossible to hinder them from learning the one, as it is ordinarily to keep them from the other.

Section 130. Play-things, I think, children should have, and of divers sorts; but still to be in the custody of their tutors or some body else, whereof the child should have in his power but one at once, and should not be suffered to have another but when he restored that. This teaches them betimes to be careful of not losing or spoiling the things they have; whereas plenty and variety in their own keeping, makes them wanton and careless, and teaches them from the beginning to be squanderers and wasters. These, I confess, are little things, and such as will seem beneath the care of a governor; but nothing that may form children's minds is to be overlooked and neglected, and whatsoever introduces habits, and settles customs in them, deserves the care and attention of their governors, and is not a small thing in its consequences.

One thing more about children's play-things may be worth their parents' care. Though it be agreed they should have of several sorts, yet, I think, they should have none bought for them. This will hinder that great variety they are often overcharged with, which serves only to teach the mind to wander after change and superfluity, to be unquiet, and perpetually stretching itself after something more still, though it knows not what, and never to be satisfied with what it hath. The court that is made to people of condition in such kind of presents to their children, does the little ones great harm. By it they are taught pride, vanity and covetousness, almost before they can speak: and I have known a young child so distracted with the number and variety of his play-games, that he tired his maid every day to look them over; and was so accustomed to abundance, that he never thought he had enough, but was always asking, What more? What more? What new thing shall I have? A good introduction to moderate desires, and the ready way to make a contented happy man!

"How then shall they have the play-games you allow them, if none must be bought for them?" I answer, they should make them themselves, or at least endeavour it, and set themselves about it; till then they should have none, and till then they will want none of any great artifice. A smooth pebble, a piece of paper, the mother's bunch of keys, or any thing they cannot hurt themselves with, serves as much to divert little children as those more chargeable and curious toys from the shops, which are presently put out of order and broken. Children are never dull, or out of humour, for want of such playthings, unless they have been used to them; when they are little, whatever occurs serves the turn; and as they grow bigger, if they are not stored by the expensive folly of others, they will make them themselves. Indeed, when they once begin to set themselves to work about any of their inventions, they should be taught and assisted; but should have nothing whilst they lazily sit still, expecting to be furnish'd from other hands, without employing their own. And if you help them where they are at a stand, it will more endear you to them than any chargeable toys you shall buy for them. Play-things which are above their skill to make, as tops, gigs, battledores, and the like, which are to be used with labour, should indeed be procured them. These 'tis convenient they should have, not for variety but exercise; but these too should be given them as bare as might be. If they had a top, the scourge-stick and leather-strap should be left to their own making and fitting. If they sit gaping to have such things drop into their mouths, they should go without them. This will accustom them to seek for what they want, in themselves and in their own endeavours; whereby they will be taught moderation in their desires, application, industry, thought, contrivance, and good husbandry; qualities that will be useful to them when they are men, and therefore cannot be learned too soon, nor fixed too deep. All the plays and diversions of children should be directed towards good and useful habits, or else they will introduce ill ones. Whatever they do, leaves some impression on that tender age, and from thence they receive a tendency to good or evil: and whatever hath such an influence, ought not to be neglected.

Section 131. Lying is so ready and cheap a cover for any miscarriage, and so much in fashion among all sorts of people, that a child can hardly avoid observing the use is made of it on all occasions, and so can scarce be kept without great care from getting into it. But it is so ill a quality, and the mother of so many ill ones that spawn from it, and take shelter under it, that a child should be brought up in the greatest abhorrence of it imaginable. It should be always (when occasionally it comes to be mention'd) spoke of before him with the utmost detestation, as a quality so wholly inconsistent with the name and character of a gentleman, that no body of any credit can bear the imputation of a lie; a mark that is judg'd the utmost disgrace, which debases a man to the lowest degree of a shameful meanness, and ranks him with the most contemptible part of mankind and the abhorred rascality; and is not to be endured in any one who would converse with people of condition, or have any esteem or reputation in the world. The first time he is found in a lie, it should rather be wondered at as a monstrous thing in him, than reproved as an ordinary fault. If that keeps him not from relapsing, the next time he must be sharply rebuked, and fall into the state of great displeasure of his father and mother and all about him who take notice of it. And if this way work not the cure, you must come to blows; for after he has been thus warned, a premeditated lie must always be looked upon as obstinacy, and never be permitted to escape unpunished.

Section 132. Children, afraid to have their faults seen in their naked colours, will, like the rest of the sons of Adam, be apt to make excuses. This is a fault usually bordering upon, and leading to untruth, and is not to be indulged in them; but yet it ought to be cured rather with shame than roughness. If therefore, when a child is questioned for any thing, his first answer be an excuse, warn him soberly to tell the truth; and then if he persists to shuffle it off with a falsehood, he must be chastised; but if he directly confess, you must commend his ingenuity, and pardon the fault, be it what it will; and pardon it so, that you never so much as reproach him with it, or mention it to him again: for if you would have him in love with ingenuity, and by a constant practice make it habitual to him, you must take care that it never procure him the least inconvenience; but on the contrary, his own confession bringing always with it perfect impunity, should be besides encouraged by some marks of approbation. If his excuse be such at any time that you cannot prove it to have any falsehood in it, let it pass for true, and be sure not to shew any suspicion of it. Let him keep up his reputation with you as high as is possible; for when once he finds he has lost that, you have lost a great, and your best hold upon him. Therefore let him not think he has the character of a liar with you, as long as you can avoid it without flattering him in it. Thus some slips in truth may be overlooked. But after he has once been corrected for a lie, you must be sure never after to pardon it in him, whenever you find and take notice to him that he is guilty of it: for it being a fault which he has been forbid, and may, unless he be wilful, avoid, the repeating of it is perfect perverseness, and must have the chastisement due to that offence.

Section 133. This is what I have thought concerning the general method of educating a young gentleman; which, though I am apt to suppose may have some influence on the whole course of his education, yet I am far from imagining it contains all those particulars which his growing years or peculiar temper may require. But this being premised in general, we shall in the next place, descend to a more particular consideration of the several parts of his education.

Section 134. That which every gentleman (that takes any care of his education) desires for his son, besides the estate he leaves him, is contain'd (I suppose) in these four things, virtue, wisdom, breeding and learning. I will not trouble my self whether these names do not some of them sometimes stand for the same thing, or really include one another. It serves my turn here to follow the popular use of these words, which, I presume, is clear enough to make me be understood, and I hope there will be no difficulty to comprehend my meaning.

Section 135. I place virtue as the first and most necessary of those endowments that belong to a man or a gentleman; as absolutely requisite to make him valued and beloved by others, acceptable or tolerable to himself. Without that, I think, he will be happy neither in this nor the other world.

Section 136. As the foundation of this, there ought very early to be imprinted on his mind a true notion of God, as of the independent Supreme Being, Author and Maker of all things, from Whom we receive all our good, Who loves us, and gives us all things. And consequent to this, instil into him a love and reverence of this Supreme Being. This is enough to begin with, without going to explain this matter any farther; for fear lest by talking too early to him of spirits, and being unseasonably forward to make him understand the incomprehensible nature of that Infinite Being, his head be either fill'd with false, or perplex'd with unintelligible notions of Him. Let him only be told upon occasion, that God made and governs all things, hears and sees every thing, and does all manner of good to those that love and obey Him; you will find, that being told of such a God, other thoughts will be apt to rise up fast enough in his mind about Him; which, as you observe them to have any mistakes, you must set right. And I think it would be better if men generally rested in such an idea of God, without being too curious in their notions about a Being which all must acknowledge incomprehensible; whereby many, who have not strength and clearness of thought to distinguish between what they can, and what they cannot know, run themselves in superstitions or atheism, making God like themselves, or (because they cannot comprehend any thing else) none at all. And I am apt to think, the keeping children constantly morning and evening to acts of devotion to God, as to their Maker, Preserver and Benefactor, in some plain and short form of prayer, suitable to their age and capacity, will be of much more use to them in religion, knowledge, and virtue, than to distract their thoughts with curious enquiries into His inscrutable essence and being.