Speeches, Addresses, And Occasional Sermons Volume Ii Part 5

The more I live, the more I love this lovely world; feel more its Author in each little thing; in all that is great. But yet I feel my immortality the more. In childhood the consciousness of immortal life buds forth feeble, though full of promise. In the man it unfolds its fragrant petals, his most celestial flower, to mature its seed throughout eternity. The prospect of that everlasting life, the perfect justice yet to come, the infinite progress before us, cheer and comfort the heart. Sad and disappointed, full of self-reproach, we shall not be so forever. The light of heaven breaks upon the night of trial, sorrow, sin; the sombre clouds which overhung the east, grown purple now, tell us the dawn of heaven is coming in. Our faces, gleamed on by that, smile in the new-born glow; we are beguiled of our sadness before we are aware. The certainty of this provokes us to patience, it forbids us to be slothfully sorrowful. It calls us to be up and doing. The thought that all will at last be right with the slave, the poor, the weak, and the wicked, inspires us with zeal to work for them here, and make it all right for them even now.

There is small merit in being willing to die; it seems almost sinful in a good man to wish it when the world needs him here so much. It is weak and unmanly to be always looking and sighing voluptuously for that. But it is of great comfort to have in your soul a sure trust in immortality; of great value here and now to antic.i.p.ate time and live to-day the eternal life. That we may all do. The joys of heaven will begin as soon as we attain the character of heaven and do its duties.

That may begin to-day. It is everlasting life to know G.o.d, to have His Spirit dwelling in you, yourself at one with Him. Try that and prove its worth. Justice, usefulness, wisdom, religion, love, are the best things we hope for in Heaven. Try them on--they will fit you here not less becomingly. They are the best things of earth. Think no outlay of goodness and piety too great. You will find your reward begin here. As much goodness and piety, so much Heaven. Men will not pay you--G.o.d will; pay you now; pay you hereafter and for ever.

IV.

THE PUBLIC EDUCATION OF THE PEOPLE.--AN ADDRESS DELIVERED BEFORE THE ONONDAGA TEACHERS' INSt.i.tUTE, AT SYRACUSE, NEW YORK, OCTOBER 4, 1849.

Education is the developing and furnishing of the faculties of man. To educate the people is one of the functions of the State. It is generally allowed in the free States of America, that the community owes each child born into it a chance for education, intellectual, moral, and religious. Hence the child has a just and recognized claim on the community for the means of this education, which is to be afforded him, not as a charity, but as a right.

The fact indicates the progress mankind has made in not many years. Once the state only took charge of the military education of the people; not at all of their intellectual, moral, or religious culture. They received their military discipline, not for the special and personal advantage of the individuals, Thomas and Oliver, but for the benefit of the state.

They received it, not because they were men claiming it in virtue of their manhood, but as subjects of the state, because their military training was needful for the state, or for its rulers who took the name thereof. Then the only culture which the community took public pains to bestow on its members, was training them to destroy. The few, destined to command, learned the science of destruction, and the kindred science of defence; the many, doomed to obey, learned only the art to destroy, and the kindred art of defence.

The ablest men of the nation were sought out for military teachers, giving practical lessons of the science and the art; they were covered with honor and loaded with gold. The wealth of the people and their highest science went to this work. Inst.i.tutions were founded to promote this education, and carefully watched over by the state, for it was thought the Commonwealth depended on disciplined valor. The soldier was thought to be the type of the state, the archetype of man; accordingly the highest spiritual function of the state was the production of soldiers.

Most of the civilized nations have pa.s.sed through that stage of their development: though the few or the many are still taught the science or the art of war in all countries called Christian, there is yet a cla.s.s of men for whom the state furnishes the means of education that is not military; means of education which the individuals of that cla.s.s could not provide for themselves. This provision is made at the cost of the state; that is, at the cost of every man in the state, for what the public pays, you pay and I pay, rich or poor, willingly and consciously, or otherwise. This cla.s.s of men is different in different countries, and their education is modified to suit the form of government and the idea of the state. In Rome the state provides for the public education of priests. Rome is an ecclesiastical state; her government is a Theocracy--a government of all the people, but by the priests, for the sake of the priests, and in the name of G.o.d. Place in the church is power, bringing honor and wealth; no place out of the church is of much value. The offices are filled by priests, the chief magistrate is a priest, supposed to derive his power and right to rule, not democratically, from the people, or royally, by inheritance,--for in theory the priest is as if he had no father, as theoretically he has no child,--but theocratically from G.o.d.

In Rome the priesthood is thought to be the flower of the state. The most important spiritual function of the state, therefore, is the production of priests; accordingly the greatest pains are taken with their education. Inst.i.tutions are founded at the public cost, to make priests out of men; these inst.i.tutions are the favorites of government, well ordered, well watched over, well attended, and richly honored.

Inst.i.tutions for the education of the people are of small account, ill endowed, watched over but poorly, thinly attended, and not honored at all. The people are designed to be subjects of the church, and as little culture is needed for that, though much to make them citizens thereof, so little is given.

As there are inst.i.tutions for the education of the priests, so there is a cla.s.s of men devoted to that work; able men, well disciplined, sometimes men born with genius, and always men furnished with the accomplishments of sacerdotal and scientific art; very able men, very well disciplined, the most learned and accomplished men in the land.

These men are well paid and abundantly honored, for on their faithfulness the power of the priesthood, and so the welfare of the state, is thought to depend. Without the allurement of wealth and honors, these able men would not come to this work; and without the help of their ability, the priests could not be well educated. Hence their power would decline; the cla.s.s, tonsured and consecrated but not instructed, would fall into contempt; the theocracy would end. So the educators of the priests are held in honor, surrounded by baits for vulgar eyes; but the public educators of the people, chiefly women or ignorant men, are held in small esteem. The very buildings destined to the education of the priests are conspicuous and stately; the colleges of the Jesuits, the Propaganda, the seminaries for the education of priests, the monasteries for training the more wealthy and _regular_ clergy, are great establishments, provided with libraries, and furnished with all the apparatus needful for their important work. But the school-houses for the people are small and mean buildings, ill made, ill furnished, and designed for a work thought to be of little moment. All this is in strict harmony with the idea of the theocracy, where the priesthood is mighty and the people are subjects of the Church; where the effort of the state is toward producing a priest.

In England the state takes charge of the education of another cla.s.s, the n.o.bility and gentry; that is, of young men of ancient and historical families, the n.o.bility, and young men of fortune, the gentry. England is an oligarchical state; her government an aristocracy, the government of all by a few, the n.o.bility and gentry, for the sake of a few, and in the name of a king. There the foundation of power is wealth and birth from a n.o.ble family. The union of both takes place in a wealthy n.o.ble. There, n.o.bility is the blossom of the state; aristocratic birth brings wealth, office, and their consequent social distinction. Political offices are chiefly monopolized by men of famous birth or great riches. The king, the chief officer of the land, must surpa.s.s all others in wealth, and the pomp and circ.u.mstance which comes thereof, and in aristocracy of birth. He is not merely n.o.ble but royal; his right to rule is not at all derived from the people, but from his birth. Thus he has the two essentials of aristocratic influence, birth and wealth, not merely in the heroic degree, but in the supreme degree.

As the state is an aristocracy, its most important spiritual function is the production of aristocrats; each n.o.ble family transmits the full power of its blood only to a single person--the oldest son; of the highest form, the royal, only one is supposed to be born in a generation, only one who receives and transmits in full the blood royal.

As the n.o.bility are the blossom of the state, great pains must be taken with the education of those persons born of patrician or wealthy families. As England is not merely a military or ecclesiastical state, though partaking largely of both, but commercial, agricultural and productive in many ways; as she holds a very prominent place in the politics of the world, so there must be a good general education provided for these persons; otherwise their power would decline, the n.o.bility and gentry sink into contempt, and the government pa.s.s into other hands,--for though a man may be born to rank and wealth, he is not born to knowledge, nor to practical skill. Hence inst.i.tutions are founded for the education of the aristocratic cla.s.s: Oxford and Cambridge, "those twins of learning," with their preparatories and help-meets.

The design of these inst.i.tutions is to educate the young men of family and fortune. The aim in their academic culture is not as in Pagan Rome, a military state, to make soldiers, nor as in Christian Rome, to turn out priests; it is not, as in the German universities, to furnish the world with scholars and philosophers, men of letters and science, but to mature and furnish the gentleman, in the technical sense of that word, a person conventionally fitted to do the work of a complicated aristocratic state, to fill with honor its various offices, military, political, ecclesiastical or social, and enjoy the dignity which comes thereof. These universities furnish the individual who resorts thither with opportunities not otherwise to be had; they are purchased at the cost of the state, at the cost of each man in the state. The alumnus at Oxford pays his term-bills, indeed, but the amount thereof is a trifle compared to the actual cost of his residence there; mankind pays the residue.

These inst.i.tutions are continually watched over by the state, which is the official guardian of aristocratic education; they are occasionally a.s.sisted by grants from the public treasury, though they are chiefly endowed by the voluntary gifts of individual men. But these private gifts, like the public grants, come from the earnings of the whole nation. They are well endowed, superintended well, and richly honored; their chancellors and vice-chancellors are men of distinguished social rank; they have their representatives in Parliament; able men are sought out for teachers, professors, heads of houses; men of good ability, of masterly education, and the accomplishments of a finished gentleman; they are well paid, and copiously rewarded with honors and social distinction. Gentility favors these inst.i.tutions; n.o.bility watches over them, and royalty smiles upon them. In this threefold sunlight, no wonder that they thrive. The buildings at their service are among the most costly and elegant in the land; large museums are attached to them, and immense libraries; every printer in England, at his own cost, must give a copy of each book he publishes to Cambridge and Oxford. What wealth can buy, or artistic genius can create, is there devoted to the culture of this powerful cla.s.s.

But while the n.o.bility and gentry are reckoned the flower of the state, the common people are only the leaves, and therefore thought of small importance in the political botany of the nation. Their education is amazingly neglected; is mainly left to the accidental piety of private Christians, to the transient charity of philanthropic men, or the "enlightened self-interest" of mechanics and small-traders, who now and then found inst.i.tutions for the education of some small fraction of the mult.i.tude. But such inst.i.tutions are little favored by the government, or the spirit of the dominant cla.s.s; gentility does not frequent them, nor n.o.bility help them, nor royalty watch over to foster and to bless.

The Parliament, which voted one hundred thousand pounds of the nation's money for the queen's horses and hounds, had but thirty thousand to spare for the education of her people. No honor attends the educators of the people; no wealth is heaped up for them; no beautiful buildings are erected for their use; no great libraries got ready at the public charge; no costly buildings are provided. You wonder at the colleges and collegiate churches of Oxford and of Cambridge; at the magnificence of public edifices in London, new or ancient--the House of Parliament, the Bank, the palaces of royal and n.o.ble men, the splendor of the churches--but you ask, where are the school-houses for the people? You go to Bridewell and Newgate for the answer. All this is consistent with the idea of an aristocracy. The gentleman is the type of the state; and the effort of the state is towards producing him. The people require only education enough to become the servants of the gentleman, and seem not to be valued for their own sake, but only as they furnish pabulum for the flower of the oligarchy.

In Rome and England, great sums have been given by wealthy men, and by the state itself, to furnish the means of a theocratic or aristocratic education to a certain cla.s.s; and to produce the national priests, and the national gentlemen. There public education is the privilege of a few, but bought at the cost of the many; for the plough-boy in Yorkshire, who has not culture enough to read the pet.i.tion for daily bread in the Lord's Prayer, helps pay the salary of the Master of Trinity, and the swine-herd in the Roman Campagna, who knows nothing of religion, except what he learns at Christmas and Easter, by seeing the Pope carried on men's shoulders into St. Peter's, helps support the Propaganda and the Roman College. The privileged cla.s.ses are to receive an education under the eye of the state, which considers itself bound to furnish them the means of a public education, partly at the individual's cost, chiefly at the cost of the public. The amount of education depends on three things:--on the educational attainments of the human race; on the wealth and tranquillity of the special nation, enabling it to avail itself of that general attainment; and on the natural powers and industry of the particular individual in the nation. Such is the solidarity of mankind that the development of the individual thus depends on that of the race, and the education of a priest in Rome or a gentleman in England is the resultant of these three forces,--the attainment of mankind, the power of the nation, and the private character and conduct of the man himself. Each of these three is a variable and not a constant quant.i.ty. So the amount of education which a man can receive at Oxford or at Rome fluctuates and depends on the state of the nation and of the world; but as the attainments of mankind have much increased within a few years, as the wealth of England has increased, and her tranquillity become more secure, you see how easy it becomes for the state to offer each gentleman an amount of education which it would have been quite impossible to furnish in the time of the Yorks and the Lancasters.

In America things are quite other and different. I speak of the Free States of the North; the Slave States have the worst features of an oligarchy combined with a theocratic pride of caste, which generates continual unkindness; there the idea of the state is found inconsistent with the general and public education of the people; it is as much so in South Carolina as in England or Rome; even more so, for the public and general culture of all is only dangerous to a theocracy or aristocracy while it is directly fatal to slavery. In England, and still more in Catholic Rome, the churches--themselves a wonderful museum of curiosities, and open all the day to all persons--form an important element for the education of the most neglected cla.s.s. But slavery and education of the people are incommensurable quant.i.ties. No amount of violence can be their common measure. The republic, where master and slave were equally educated, would soon be a red-republic. The slave-master knows this, and accordingly puts education to the ban, and glories in keeping three million barbarians in the land, and, of course, suffers the necessary degradation which comes thereof. But in the free states of the North the government is not a theocracy, or an aristocracy; the state, in theory is not for the few, nor even for the majority, but for all; cla.s.ses are not recognized, and therefore not protected in any privilege. The government is a democracy, the government of all, by all, for all, and in the name of all. A man is born to all the rights of mankind; all are born to them, so all are equal. Therefore, what the state pays for, not only comes at the cost of all, but must be for the use and benefit of all. Accordingly, as a theocracy demands the education of priests, and an aristocracy that of the n.o.bility and the gentry, so a democracy demands the education of all. The aim must be, not to make priests and gentlemen of a few, a privileged cla.s.s, but to make men of all; that is, to give a normal and healthy development of their intellectual, moral, affectional and religious faculties, to furnish and instruct them with the most important elementary knowledge, to extend this development and furnishing of the faculties as far as possible.

Inst.i.tutions must be founded for this purpose--to educate all, rich and poor, men well-born with good abilities, men ill-born with slender natural powers. In New England, these inst.i.tutions have long since been founded at the public cost, and watched over with paternal care, as the ark of our covenant, the palladium of our nation. It has been recognized as a theory, and practised on as a fact, that all the property in the land is held by the state for the public education of the people, as it is for their defence; that property is amenable to education as to military defence.

In a democracy there are two reasons why this theory and practice prevail. One is a political reason. It is for the advantage of the state; for each man that keeps out of the jail and the poor-house, becomes a voter at one-and-twenty; he may have some office of trust and honor; the highest office is open before him. As so much depends on his voting wisely, he must have a chance to qualify himself for his right of electing and of being elected. It is as necessary now in a democracy, and as much demanded by the idea thereof, that all should be thus qualified by education, as it once was in a military state, that all should be bred up soldiers.

The other is a philosophical reason. It is for the advantage of the individual himself, irrespective of the state. The man is a man, an integer, and the state is for him; as well as a fraction of the state, and he for it. He has a man's rights; and, however inferior in might to any other man, born of parentage how humble soever, to no wealth at all, with a body never so feeble, he is yet a man, and so equal in rights to any other man born of a famous line, rich and able; of course he has a right to a chance for the best culture which the educational attainment of mankind, and the circ.u.mstances of the nation render possible to any man; to so much thereof as he has the inborn power and the voluntary industry to acquire. This conclusion is getting acted on in New England, and there are schools for the dumb and the blind, even for the idiot and the convict.

So, then, as the idea of our government demands the education of all, the amount of education must depend on the same three variables mentioned before; it must be as good as it is possible for them to afford. The democratic state has never done its political and educational duty, until it affords every man a chance to obtain the greatest amount of education which the attainment of mankind renders it possible for the nation, in its actual circ.u.mstances, to command, and the man's nature and disposition render it possible for him to take.

Looking at the matter politically, from the point of view of the State, each man must have education enough to exercise his rights of electing and being elected. It is not easy to fix the limits of the amount; it is also a variable continually increasing. Looking at the matter philosophically, from the point of view of the individual, there is no limit but the attainment of the race and the individual's capacity for development and growth. Only a few men will master all which the circ.u.mstances of the nation and the world render attainable; some will come short for lack of power, others for lack of inclination. Make education as accessible as it can now be made, as attractive as the teachers of this age can render it, the majority will still get along with the smallest amount that is possible or reputable. Only a few will strive for the most they can get. There will be many a thousand farmers, traders, and mechanics in their various callings, manual and intellectual, to a single philosopher. This also is as it should be, and corresponds with the nature of man and his function on the earth. Still all have the natural right to the means of education to this extent, by fulfilling its condition.

To accomplish this work, the democratic education of the whole people, with the aim of making them men, we want public inst.i.tutions founded by the people, paid for by the public money; inst.i.tutions well endowed, well attended, watched over well, and proportionably honored; we want teachers, able men, well disciplined, well paid, and honored in proportion to their work. It is a good thing to educate the privileged cla.s.ses, priests in a theocracy, and gentlemen in an aristocracy. Though they are few in number, it is a great work; the servants thereof are not too well paid, nor too much held in esteem in England, nor in Rome, nor too well furnished with apparatus. But the public education of a whole people is a greater work, far more difficult, and should be attended with corresponding honor, and watched over even more carefully by the state.

After the grown men of any country have provided for their own physical wants, and insured the needful physical comforts, their most important business is to educate themselves still further, and train up the rising generation to their own level. It is important to leave behind us cultivated lands, houses and shops, railroads and mills, but more important to leave behind us men grown, men that are men; such are the seed of material wealth,--not it of them. The highest use of material wealth is its educational function.

Now the attainments of the human race increase with each generation; the four leading nations of Christendom, England, France, Germany, and the United States, within a hundred years, have apparently, at the least, doubled their spiritual attainments; in the free states of America, there is a constant and rapid increase of wealth, far beyond the simultaneous increase of numbers; so not only does the educational achievement of mankind become greater each age, but the power of the state to afford each man a better chance for a better education, greatens continually, the educational ability of the state enlarging as those two factors get augmented. The generation now grown up, is, therefore, able and bound to get a better culture than their fathers, and leave to their own children a chance still greater.

Each child of genius, in the nineteenth century, is born at the foot of the ladder of learning, as completely as the first child, with the same bodily and spiritual nakedness; though of the most civilized race, with six, or sixty thousands of years behind him, he must begin with nothing but himself. Yet such is the union of all mankind, that, with the aid of the present generation, in a few years he will learn all that mankind has learned in its long history; next go beyond that, discovering and creating anew; and then draw up to the same height the new generation, which will presently surpa.s.s him.

A man's education never ends, but there are two periods thereof, quite dissimilar, the period of the Boy, and that of the Man. Education in general is the developing and instructing the faculties, and is, therefore, the same in kind to both man and boy, though it may be brought about by different forces. The education of the boy, so far as it depends on inst.i.tutions, and conscious modes of action, must be so modified as to enable him to meet the influences which will surround him when he is a man; otherwise, his training will not enable him to cope with the new forces he meets, and so will fail of the end of making him a man. I pa.s.s over the influence of the family, and of nature, which do not belong to my present theme. In America, the public education of men is chiefly influenced by four great powers, which I will call educational forces, and which correspond to four modes of national activity:

I. The political action of the people, represented by the State;

II. The industrial action of the people, represented by Business;

III. The ecclesiastical action of the people, represented by the Church;

IV. The literary action of the people, represented by the Press.

I now purposely name them in this order, though I shall presently refer to them several times, and in a different succession. These forces act on the people, making us such men as we are; they act indirectly on the child before he comes to consciousness; directly, afterwards, but most powerfully on the man. What is commonly and technically called education--the development and instruction of the faculties of children, is only preparatory; the scholastic education of the boy is but introductory to the practical education of the man. It is only this preparatory education of the children of the people that is the work of the school-masters. Their business is to give the child such a development of his faculties, and such furniture of preliminary knowledge, that he can secure the influence of all these educational forces, appreciating and enhancing the good, withstanding, counteracting, and at last ending the evil thereof, and so continue his education; and at the same time that he can work in one or more of those modes of activity, serving himself and mankind, politically by the state, ecclesiastically by the church, literarily by the press, or at any rate, industrially by his business. To give children the preparatory education necessary for this fourfold receptivity, or activity, we need three cla.s.ses of public inst.i.tutions:

I. Free common schools;

II. Free high schools;

III. Free colleges.

Of these I will presently speak in detail, but now, for the sake of shortness, let me call them all collectively by their generic name--the School. It is plain the teachers who work by this instrument ought to understand the good and evil of the four educational forces which work on men grown, in order to prepare their pupils to receive the good thereof, and withstand the evil. So then let us look a moment at the character of these educational forces, and see what they offer us, and what men they are likely to make of their unconscious pupils. Let us look at the good qualities first, and next at the evil.

It is plain that business, the press, and politics all tend to promote a great activity of body and mind. In business, the love of gain, the enterprising spirit of our practical men in all departments, their industry, thrift and forecast, stimulate men to great exertions, and produce a consequent development of the faculties called out. Social distinction depends almost wholly on wealth; that never is acc.u.mulated by mere manual industry, such is the present const.i.tution of society, but it is acquired by the higher forms of industry, in which the powers of nature serve the man, or he avails himself of the creations of mere manual toil. Hence there is a constant pressure towards the higher modes of industry for the sake of money; of course, a constant effort to be qualified for them. So in the industrial departments the mind is more active than the hand. Accordingly it has come to pa.s.s that most of the brute labor of the free states is done by cattle, or by the forces of nature--wind, water, fire--which we have harnessed by our machinery, and set to work. In New England most of the remaining work which requires little intelligence is done by Irishmen, who are getting a better culture by that very work. Men see the industrial handiwork of the North, and wonder; they do not always see the industrial head-work, which precedes, directs and causes it all; they seldom see the complex forces of which this enterprise and progress are the resultant.

There is no danger that we shall be sluggards. Business now takes the same place in the education of the people that was once held by war: it stimulates activity, promotes the intercourse of man with man, nation with nation; a.s.sembling men in ma.s.ses, it elevates their temperature, so to say; it leads to new and better forms of organization; it excites men to invention, so that thereby we are continually acquiring new power over the elements, peacefully annexing to our domain new provinces of nature--water, wind, fire, lightning--setting them to do our work, multiplying the comforts of life, and setting free a great amount of human time. It is not at all destructive; not merely conservative, but continually creates anew. Its creative agent is not brute force, but educated mind. A man's trade is always his teacher, and industry keeps a college for mankind, much of our instruction coming through our hands; with us, where the plough is commonly in the hands of him who owns the land it furrows, business affords a better education than in most other countries, and develops higher qualities of mind. There is a marked difference in this respect between the North and South. There was never before such industry, such intense activity of head and hand in any nation in a time of peace.

The press encourages the same activity, enterprise, perseverance. Both of these encourage generosity; neither honors the miser, who gets for the sake of getting, or "starves, cheats, and pilfers to enrich an heir;" he does not die respectably in Boston, who dies rich and bequeaths nothing to any n.o.ble public charity. It encourages industry which acc.u.mulates with the usual honesty, and for a rather generous use.

The press furnishes us with books exceedingly cheap. We manufacture literature cheaper than any nation except the Chinese. Even the best books, the works of the great masters of thought, are within the reach of an industrious farmer or mechanic, if half a dozen families combine for that purpose. The educational power of a few good books scattered through a community, is well known.

Then the press circulates, cheap and wide, its newspapers, emphatically the literature of men who read nothing else: they convey intelligence from all parts of the world, and broaden the minds of home-keeping youths, who need not now have homely wits.