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THE END
NOTES

Note A, pages 45 and 55. – It may perhaps be reasonably objected to this term of "Reiteration," that it is a new term for an act of the mind which has already received another name. The Author's excuse is two-fold. In the first place, he thinks, that any other term which he could have employed, might have been misunderstood, as writers are not as yet at one on the subject. But, secondly, no other term would have included so fully all that he intends to designate by the act of "Reiteration." In this he may be mistaken; but as it is of little consequence by what name an object may be called, provided the thing so named be properly defined, he thought it safest to apply the term he best understood, and which, in his opinion, most correctly describes the act itself.

The same thing may be said of the terms, "Individuation," "Grouping," and "Classification," which may perhaps be nothing more than "Abstraction," "Combination," and "Generalization." His misconception of those latter terms, and of what is included in them, may have led him to think that the mental operations which he has perceived in the young are different. If so, there can be little harm in using the terms here adopted; but if, on the contrary, they do really include more, it would have been hurtful to use a term which had been previously defined, and which did not include the whole that was intended.

Note B, p. 56. – It may be a question, but one certainly of little practical consequence, whether we ought to place the principle of "Individuation," or this of "Reiteration," first in order. The child, no doubt, fixes upon the individual object before he can reiterate it; but it is still this act of reiteration that first impresses the idea on the mind, and constitutes it a part of his knowledge.

Note C, p. 58. – It may be proper here to explain once for all, that it is not the intention of the Author, as indeed he has not the ability, to define scientifically the mental processes which he thinks he has observed in the young. His object is simply to point them out, so that they may be successfully imitated by the teacher in the exercises of the school.

Note D, p. 60. – The fact, that children who learn to repeat words without understanding them, do sometimes acquire the meaning of them afterwards, is no valid objection to the accuracy of this statement. Repeated experiments, in various forms, and with different persons, have established the important fact, that when children at any future period master the ideas contained in the words which they had previously committed to memory, it is not because of that exercise, but in spite of it. They have attained them by another, and a perfectly different process. It is generally by reading the words from the memory, – thinking them over, – and in that way searching for, and reiterating the ideas they contain. This is much more difficult than when the person reads for the first time the same words from a book; and it has this serious disadvantage, that it has to be read from the memory every time the ideas are required, which is not the case when the ideas are reiterated in the natural way by hearing, or by reading. – On this subject see the Experiment made before the Clergy and Teachers of Stirling, in July 1833, with "Blind Alick" of that place, who could repeat the whole Bible; – and the Supplementary Experiment to ascertain the same principle, made in the House of Correction in Belfast, before the Teachers and Clergymen of that town, in December 1837.

Note E, p. 83. – Perhaps it may be found, that "Grouping," and "Classification," are only different manifestations of the same principle. But even if it were so, it would have been necessary here to treat of them separately, on account of the very different uses made of them by Nature. The present, be it observed, is not a metaphysical treatise, but a humble attempt to be popularly useful. – See Note C.

Note F, p. 105. – This principle may by some be considered as "instinct," and others may affirm that it is "reason." All that we require to do here is to point out the phenomenon, – not to define it. The name is of little consequence. It is the principle itself, as perceived in its manifestations, that we have to do with, for the purpose of successfully imitating it in our dealings with the young.

Note G, p. 132. – There needs scarcely any farther proof of this than the fact, that barristers, by constant practice, are usually the most fluent extemporaneous speakers. It is also strongly corroborative of the statement in the text, that clergymen generally, and especially those who are most accustomed to the use of extemporaneous prayers and sermons, find most ease in replying to an opponent on any subject that is familiar to them.

Note H, p. 160, & 201. – It is a very remarkable fact, to which the attention of the writer was lately called, that Mrs Wesley, the mother of the Rev. John Wesley, founder of the Wesleyan Methodists, appears to have acted upon the principles here developed. In Southey's Life of that great man, there occurs the following Note:

"Mrs Wesley thus describes her peculiar method (of teaching her children to read,) in a letter to her son John, (the founder of the Wesleyan Methodists.)

"None of them were taught to read till five years old, except Kezzy, in whose case I was overruled; and she was more years in learning than any of the rest had been months. The way of teaching was this: The day before a child began to learn, the house was set in order, every one's work appointed them, and a charge given that none should come into the room from nine till twelve, or from two till five, which were our school hours. One day was allowed the child wherein to learn its letters, and each of them did in that time know all its letters, great and small, except Molly and Nancy, who were a day and a half before they knew them perfectly, for which I then thought them very dull; but the reason why I thought them so, was because the rest learned them so readily; and your brother Samuel, who was the first child I ever taught, learnt the alphabet in a few hours. He was five years old the 10th of February; the next day he began to learn; and as soon as he knew the letters, began at the 1st chapter of Genesis. He was taught to spell the 1st verse, then to read it over and over till he could read it off hand without any hesitation; – so on to the second, &c. till he took ten verses to a lesson, which he quickly did. Easter fell low that year, and by Whitsuntide he could read a chapter very well; for he read continually, and had such a prodigious memory, that I cannot remember ever to have told him the same word twice. What was yet stranger, any word he had learnt in his lesson, he knew wherever he saw it, either in his Bible or any other book, by which means he learnt very soon to read an English author well.

"The same method was observed with them all. As soon as they knew the letters, they were first put to spell and read one line, then a verse, never leaving till perfect in their lesson, were it shorter or longer. So one or other continued reading at school, time about, without any intermission; and before we left school, each child read what he had learned that morning, and ere we parted in the afternoon, what he had learned that day." —Southey's Life of Wesley, Note, p. 429.

In the above simple narrative, there is a distinct reference to the principles of "Reiteration," and "Individuation," and hence Mrs Wesley's great success.

Note I, p. 162. – When the true nature of Education is better understood, it will be found that a child may have advanced far on its path by oral instruction, before it be either necessary or desirable that he should be compelled to read for himself. To assist the parent and teacher in this preliminary part of their duty, the "First Initiatory Catechism," or the "First Steps" to the Old and the New Testaments, with their respective Keys, may be used with advantage, – they having been constructed upon the principles here recommended. But the best Book to begin with, will be the "Groupings from Scripture," with its Key for the use of monitors, or older children, who can by its means greatly assist the parent or teacher in the work. In making use of that little book, the sentences are to be announced in whole or in parts to the pupils one by one; and upon which they are to be thoroughly and extensively catechised. As for example, the first announcement may be given thus: – "God made the first man," from which the following questions may be formed – "Who made the first man?" "Whom did God make?" "What man did God make?" "What did God do to the first man?" The teacher or monitor ought then to add the additional fact, "that God made the first man of clay," and catechise again upon the whole. After this is well understood, he may complete the sentence, "God made the first man of clay, and called him Adam." The child will then be able – not to repeat the words only, for that is not the effect of this exercise, – but to communicate the ideas in his own words; which, however, will generally be found to be the very same as in the book. This distinction is most important. When the whole section has been completely mastered, the lessons and their applications may also be taught; – by all of which the mental faculties will soon become vigorous and lively, and the pupil will be well prepared for all the exercises to which he may afterwards be called.

Note K, p. 151. – The art of catechising from any lesson or book, is a very simple one when the principle is understood. It consists simply in selecting the most important words contained in the announcement, and forming a question upon each of them, in such a manner, as to require that particular word from the pupil as the answer to the question raised upon it. For example, when the teacher has in four words announced the fact, that "Jesus died for sinners;" he will be able to form a question from the three chief ones, "Jesus," – "died," and "sinners." These questions will be, "Who died?" – "What did Jesus do for sinners?" and "For whom did Jesus die?" It is not necessary that the words should be taken up in their order, which may be always left to the discretion of the teacher. For the several parts of this principle, as employed upon clauses, or whole sentences or subjects, see next Note L.

Note L, p. 185. – The Catechetical Exercise has for convenience been divided into three kinds of exercises, called the "Connecting Exercise," the "General Exercise," and the "Verbal Exercise." The "Connecting Exercise," includes those comprehensive questions, which require the pupil to go over perhaps a whole subject, or several sentences, to complete his answer; as if in teaching the Parable of the Sower, the pupil were asked, "What were the several kinds of ground on which the seed was sown?" or, "What is said of the seed sown by the way side?" In answering either of these questions he would have to combine many ideas, and the truths contained in several distinct clauses. This exercise is used commonly in revising several sections at a time after they have been taught.

The "General Exercise," is used in all the advanced classes, sometimes in connection with the Verbal Exercise, and includes those questions chiefly which are formed upon clauses in the book or section taught. As, for example, when the pupil is asked, "What became of the seed sown by the way side?" or, "What did the birds of the air do?" he has to give one or more clauses, containing several ideas, as his answer.

The "Verbal Exercise" has to do only with the words of the clauses, and the single idea which the particular word is intended to convey; as when it is said, "the birds of the air devoured it up;" the questions, "What devoured the seed?" "What birds?" "What did the birds do?" "What did the birds devour?" refer chiefly to the words, and the single ideas which they communicate.

It may be here remarked, however, that although these exercises are divided in theory, they ought seldom to be altogether separated in practice. In using the Verbal Exercise with the younger classes, many questions will be required which properly belong to the "General;" and in using the "General Exercise" with the advanced classes, neither the "Connecting," nor the "Verbal Exercise," ought to be altogether excluded.

Note M, p. 192. – In communicating knowledge to the young by means of the Catechetical Exercise, care ought to be taken that the truths or ideas be communicated regularly, and not too many at a time. In making use of the "Groupings," or "First Steps," the contents of one section ought to be well understood, and all the circumstances to be made familiar, before the child passes to another. To do otherwise is not to forward, but to retard his advance in the attainment of knowledge. There ought also to be frequent returns upon the sections formerly mastered, so that the truths be more and more firmly fixed upon the memory. This will also be accomplished by means of the lessons from the several moral truths taught, and by their application to the circumstances of ordinary life.

It is also a matter of great practical importance, in teaching any subject, that the teacher confine himself strictly to it, avoiding all kinds of "Catechetical Wandering," by which the minds of his pupils will be distracted and enfeebled if they cannot follow him, and by which their attention will be powerfully drawn away from the lesson, if they can. – For example, if the subject to be taught be the "Good Samaritan," nothing can be plainer than that the mind of the pupil ought to be concentrated upon the subject, till it be "grouped," and fixed upon the mind and memory as one combined and moving scene, so that one circumstance in the story will conjure up all the others. – This is Nature's plan. – But if the teacher, at the very commencement, when the child has read that "a certain man went down from Jerusalem to Jericho," shall call his attention from the story itself, to ask where Jerusalem was? What was Judea? Who dwelt there? Who was their progenitor? From what bondage were they saved? Who conducted them through the wilderness? Who brought them into Judea? requiring the whole history of the Jews, their captivity, and restoration; the effect is most pernicious, and is fatal to the great design intended by the teacher. It is destructive of that habit of concentration of mind upon a particular subject, which is always the accompaniment of genius; and which ought to be cultivated in the young with the greatest assiduity and care. But this habit of "Catechetical Wandering," does not stop here, for the teacher has yet another word in this first sentence which admits of a similar treatment; and instead of returning to the lesson, he takes up the word "Jericho," by means of which he follows a similar course; "riding off" from the original subject, and leaving the child bewildered and confused, to commence again, to be again interrupted and distracted by other irrelevant questions. Many evils result from this practice; and the cause is obvious. For if the child has been taught these irrelevant truths before, this is obviously not the time to introduce them, when he is in the very act of learning a new subject; – and if he has not been taught them previously, the matter becomes worse; for by this attempt to teach a variety of new things at the same time, some important principles of Nature are still more violently outraged. —After the subject has been taught, and the child is called on to revise his several lessons, then is the time to combine them, and to point out their various connections, – but not before.

Note N, p. 195. – It will always be found advisable to teach the alphabet to children long before they begin to read; and while they are being verbally exercised on the "Groupings from Scripture," and other books of a similar kind. To do so at home by way of games, will be found easiest for the parent, and most pleasant for the child. By having the small letters on four dice, (six on each,) and allowing the use of only one till the six letters on its sides are familiar; – and not giving the third, till those on the two first have been mastered; and the same with the fourth, – will be found useful, provided they be only occasionally made use of. A too frequent repetition of the game will destroy its effect; and therefore, as there is sufficient time, it ought only to be allowed on proper, and perhaps on great occasions. Other contrivances, besides those given in the text, such as making the child guess at letters, drawing letters from a bag, and naming them, &c. will readily occur to ingenious parents or teachers. It should be observed, that as this acquirement is needed but once in the child's lifetime, a little pains or trouble ought not to be grudged in forwarding it.

Note O, p. 208. – In using the "First Class Book on the Lesson System," the teacher must take care that the letters and their sounds, or powers, be perfectly familiar to the child before he begins to read. The first lesson, of course, is composed altogether of words new to the child, each of which he must be taught to read by combining the powers of the letters composing it; – and he must never be allowed to pass on to the following word, till all the previous ones can be correctly and readily decyphered. Before beginning to the second, or succeeding lessons, the new words occurring in it, (which are prefixed,) must be read and made familiar to him one by one, and explained if necessary. By this means he will soon be able to pick up the ideas in his lesson by even a first reading, which is the great end that the teacher ought to have in view. – The capital letters need not be taught till the child comes to them in his reading. – The lessons being consecutive, none must be omitted.

Note P, p. 220. – The nature of successive "Steps" will be better understood by using, than by describing them. The following, however, will give some idea of their design; keeping in mind, that the contents of the several branches must be written out in such a manner as to convey the ideas in the common way. The following is a rude sketch of what the History of Joseph would be like, if the ideas under each branch of the analysis were fairly written out as First, Second, and Third Steps.

ANALYTICAL TABLE.

SHEWING THE NATURE OF SUCCESSIVE STEPS IN EDUCATION.

THE HISTORY OF JOSEPH.

Note Q, p. 225. – In giving a specimen of this mode of illustrating a connected subject, we may only premise, that the method, as a branch of Education, requires that all the general heads should be perceived first, before any of them is sub-divided. For example, Paul's sermon at Antioch, (Acts xiii.) must be perceived by the pupil in its great outline, or general heads, before he be called on to separate these into their several particulars. These heads as given in the Analysis, (Help to Acts, vol. I. p. 187,) are to the following purport:

"The design of Paul in this discourse appears to be,

When these general divisions, or heads, are understood, either by reading the respective verses which they occupy, or by the oral illustration of the teacher, each of them may then be taken separately, and sub-divided into its parts. For example, the first head, which in the analysis is, "First, Paul endeavours to conciliate the Jews by giving a brief outline of their history, till the days of David, to whom the Messiah was specially promised," ver. 17-23. This first of the above five heads, is separable into the following particulars. "1. The condition of the Jews in, and their deliverance from, Egypt; – 2. Their history in the wilderness; – 3. The destruction of their enemies, and their settlement in Canaan; – 4. Of the Judges till the time of Samuel; – 5. The origin of the kingly authority in Israel; – and 6. The history of their two first kings." These again may be sub-divided into their several parts, of which the last will form a good example. It appears in the Analysis in the following form:

Note R, p. 314. – There is not perhaps a subject in the whole range of human investigation that is so much misunderstood in practice, as a person's own happiness. Whatever causes uneasiness, or distress, or anxiety of mind, destroys happiness; – which shews that it is this pleasure, or delight itself, – this exercise of the heart, that we are seeking, and not the money, or the applause, or the sensual indulgences, which sometimes procure it. The heart of man has been made for something higher and more noble than these grovelling objects of sense and time. History and experience shew, that it can never be satisfied with any finite good; and especially, the possession of all earthly enjoyments only leaves the void more conspicuous and more painful. The whole world, if it were attained, would but more powerfully illustrate its own poverty; for even Alexander weeps because there are no more worlds to conquer. Scripture declares, and Nature, so far as we can trace her, confirms it, that man – and man alone – was made after the image of God, – and therefore nothing short of God himself can ever satisfy him. Heaven itself would be inadequate to fill the soul, or to allay the cravings of such a being. The fellowship and love of the Almighty, and that alone, by the very constitution of our nature, can fill and satisfy the boundless desires of the human heart. They who stop short of this, can never be satisfied; while they who place their happiness on Him, will always be full, because he alone is infinite. The love of God, and the desire for his glory then, are the only true foundation of human happiness. And hence it is, that the perfection of enjoyment, and the whole sum of duty, meet in this one point, – the love of god.

Note S, p. 318. – The writer is aware that, in doing justice to this department of a child's education, it is impossible to avoid the charge of "enthusiasm," perhaps "illiberality," or "fanaticism." In what we have urged in the preceding pages, we have endeavoured calmly to state and illustrate simple facts, – plain indications of Nature, – and to draw the obvious deductions which they suggest. We intend to follow precisely the same course here, although quite aware that we are much more liable to be misunderstood, or misrepresented. We shall at least endeavour calmly to put what we have to say upon a true philosophical basis.

We all admire what is termed "Roman Greatness," – that self-esteem that would not allow the possessor to degrade himself, even in his own estimation, by indulging in any thing that was mean, or disreputable, or contrary to the unchangeable rule of right. Cato's probity, who chose to die rather than appear to connive at selfishness; and Brutus's love of justice, who could, with a noble heroism, and without faltering, doom even his own sons to death in the midst of the entreaties of his friends for their pardon, and the concurrence of the people; – are but two out of numberless instances from ancient history. Now we ask, if we admire, and approve of men being so jealous of their honour, is it to be imagined that the God who made them, and who implanted those high moral sentiments in their breasts, should be less jealous of his? – Every one will acknowledge that he is infinitely more so. – And it is in accordance with this true philosophical sentiment, that we come to the conclusion, that to teach religion, – that is, to teach the character of God, and the duty we owe him, – without what is called the "peculiar doctrines" of Christianity, is to lower the character of the Almighty, and to impugn his holiness, his faithfulness, his justice, and even his goodness; – things under the imputation of which even a high-minded Roman would have felt himself degraded and insulted.

In teaching Religion and Morality to the young, therefore, the pupil must know, that God is too holy to look upon sin, or to connive at it; – too just to permit the very least transgression to pass with impunity; – too faithful to allow his intimations, either in Nature, or in Providence, or in Scripture, ever to fail, or to be called in question, without danger; – and too good to risk the happiness of his holy creatures, by allowing them to suppose it even possible that they can ever indulge in sin, and yet escape misery. Where a knowledge of these attributes of Deity is wanting, his character must appear grievously defective; but wherever they are denied, it is most blasphemously dishonoured. – Hence the importance of even a child knowing how it is that "God can be just, while he justifies the ungodly."

All these perfections, with the additional revelation of his mercy and grace, are exhibited, and greatly magnified and honoured, by the Christian scheme; and it is to the simplicity of this, as the foundation of the child's education, that we wish at present to direct the attention of the parent and teacher.

A child may be taught to know that God hates sin, and that he must, as a just God, punish even the least transgression. There is no difficulty in understanding this simple truth. And it may be made equally clear, that man must have suffered for himself, and that for ever, if God had not sent his Son Jesus Christ to endure in their place the punishment which the inflexible nature of his justice required. To believe that God will pardon sin without such an atonement, is, as we have shewn, to sully the character of God; while to believe it, and to act upon the belief, is at once the highest honour we can pay to his perfections, and becomes the strongest possible stimulant to a grateful heart to avoid sin, and to strive to love and to obey Him. This accordingly is the sum of Christianity, when divested of its technicalities; and this is the foundation, – and the only proper foundation, upon which to rear either morality or religion. But it does form a solid and ample foundation for that purpose. And there is perhaps no Christian of any sect who will deny, that either child or adult, who simply depends for pardon and acceptance with a holy God, on the substitution of the Saviour, and who, in evidence of his sincerity, strives to hate and avoid sin, and to love and obey God, is not in a safe state.

In teaching these simple fundamental truths to the young, the parent or teacher will find the "Shorter Confession of Faith," of great use. Its "First Step" ought to be taught first; and the second must on no account be proceeded with, till the truths in the first have become familiar. The same rule ought also to be adopted with the second, before passing to the third. The "First Initiatory Catechism" has also been found of great benefit to the young; and which is very easily and successfully taught by means of its Key.

The foundation being thus laid, the great object of the teacher then is to train the child to duty; – teaching, in a familiar way, what conduct ought to be avoided, and what pursued, – what is displeasing to God, and what he delights in. This can only be done, or at least is best done, by drawing lessons from Scripture. The very commandment, "Thou shalt not steal," is dealt with by Nature in this way; for when we examine the operation of the mind, when acting even upon the direct precept, we find that it assumes the form of a lesson, which in that case is only an echo of the command. Scripture example and narrative, however, are always preferable with children; and perhaps the best method of initiating them into the ability to perceive and draw lessons generally, will be to begin and carry them forward by means of the "Progressive Exercises" at the end of the First Initiatory Catechism. Very young children are able to commence this important exercise; and the information and directions given in the Key will enable any monitor to carry them forward.

The application of the lessons ought to be the principal concern of the teacher. On this much of their utility depends, and of which the following will afford a sufficient example.

In the 5th line of the "Progressive Exercises," above referred to, the announcement is simply that "Rebekah was obliging," – from which the child will readily enough draw the lesson, that "we also should be obliging." But to apply this lesson, the teacher is to suppose a corresponding case, and to ask the child how it ought to behave on that occasion. For example, he may ask, "If a companion wanted a sight of your book, what should you do?" "Lend it to him." – "From what do you get that lesson?" "From Rebekah being obliging." – "If you saw your companion drop his ball, or his marble, without perceiving it, what should you do?" "Pick it up and give it to him." – "How do you know that you ought to do that?" "From God giving Rebekah as our example, who was obliging."

The field which here opens up for the ingenuity of the teacher for the moral improvement of the young is almost boundless.

Note T, p. 318. – The method which both Nature and experience have pointed out, as the best for giving a practical knowledge of the principles of Natural Philosophy to children, is to state and explain some general principle, such as, that "Soft and porous bodies are bad conductors (of heat;") and then set them to think, by asking what special lessons that general truth teaches them. This leads the pupil to a train of thought, which will at all events prepare him for the proper lessons when suggested by the teacher, and which will enable him at once to perceive why his mother has to make use of a cloth when using the smoothing iron; why a metal tea-pot must have a wooden handle; – why soft clothing preserves the heat of his body, and keeps him warm; – and why the poker by the fire gets heated throughout, while a piece of wood, the same length and in the same spot, remains comparatively cool.

To teach the phenomena of Nature, out of their mutual relations to the general principle, would be both laborious and evanescent, because of the want of the great connecting link, afforded by the analytical method here supposed. It was by the above means that the children, in the experiment in Aberdeen, and more especially those in that at Newry, appeared to the examinators to be inexhaustible; they having, during a space of time unprecedentedly short, got hold of principles which enabled them, without any great stretch of memory, and by the association of ideas, to account for hundreds of familiar objects and circumstances, the nature and working of which they had never perhaps thought of before.