CHAPTER VI.
NATURE AND THOUGHT STUDIES.[1]
1. “Being the tender son of my father (says Solomon, the wisest of mortals) and the beloved of my mother, he taught me, instructing me that wisdom is the beginning of all things, and that prudence must be acquired and secured as a complete possession.” It will therefore be the prudence of parents, not only to provide that their children have the means of living, and possess competent fortunes, but they ought also to labor with all their means, that their minds may be imbued with wisdom. “For wisdom is more precious than gems and pearls, and all things which are desired cannot be compared with it; length of days is in her right hand, and in her left are riches and glory; her ways are beautiful and all her paths are peaceful; the tree of life is to them who have apprehended her, and they who possess her are blessed.” These are the words of the Holy Spirit.
2. Do parents consider well when these exercises of wisdom should be begun with children? Solomon says that he was instructed by his father immediately from infancy; and although he was the beloved son of his mother, yet that did not interfere with his education. Our children, therefore, may be instructed in the knowledge of natural things[2] and other matters: but how is it to be done? Just as their tender age permits, i.e. according to their capabilities, as is apparent from the following instances:—
3. The natural knowledge of recently born infants is to eat, drink, sleep, digest, and grow; but these things do not affect their intellect. In the second or third year, they begin to apprehend what papa and mamma is, what food and drink are; and, shortly after this, they begin to understand what that is which we call water, what fire, what wind, what cold, what heat, what a cow is, what a little dog is; and the general varieties of natural things.[3] This their nurse-maids will instill into them, when caressing them in their arms, or while carrying them about, by saying, “Look, there is a horse, there is a bird, there is a cat,” etc. In their fourth, fifth, and sixth years, they may begin to make further progress in additional knowledge of natural things,[4] so as to be able to tell what a stone is, what sand is, what clay is, what a tree, what a branch, what a leaf, what a blossom, etc. Likewise to know certain fruits, such as a pear, an apple, a cherry, a bunch of grapes, ete. Also to call by their proper names the external members of their bodies, and, in some measure, to know their uses. In this matter their father, mother, and attendants may often be occupied, instructing them by showing them this thing or that, and desiring them to name if, by saying, “What is this?” “The ear.” —“What do you do with it?” “I hear.” —“And this, what is it?” “The eye.” —“For what use is the eye?”[5] “That I may see.”—“How is this named?” “The foot.”—“What is it for?” “That I may walk,” etc.
4. The beginning of optics[6] will be to look up at the light, a thing natural to children; for the instant it becomes visible, they turn their eyes to it. They must, however, be watched, and not be permitted to look with fixed eyes on excessive light and brilliance, strongly affecting the power of vision, especially at first, lest that power be weakened, or extinguished by overstraining. Let them have the means of seeing moderate light, especially of a green color, and gradually anything that shines. In the second or third year optical exercises will be presented to their contemplation, colored and pictured objects; show them the beauty of the heavens, of trees, of flowers, and of running waters; how to bind corals to their hands and neck, and supply them with beautiful dress, etc.; they delight in gazing at these things; nay, the sight of the eye and acuteness of the mind are stimulated even by looking in a mirror. In the fourth and following years many things ought to be added to optics; they should occasionally be taken into an orchard, a field, or a river, that they may be allowed to look upon animals, trees, plants, flowers, running waters, the turning of the windmills, and similar things;[7] nay, pictures in books,[8] upon the walls, etc., are pleasing to them, and therefore ought not to be denied; for children ought rather to have them designedly presented to them.[9]
5. Children may, in the second or third years at the farthest, learn the elements of astronomy, by looking at the heavens, and distinguishing between the sun, moon, and stars. In the fourth and fifth year, they will be able to understand that the sun and moon rise and set; that the moon sometimes shines full, sometimes is a half moon, and sometimes a crescent moon. This may and ought to be shown to them. In the sixth year they may incidentally be instructed that the days are shorter in winter, that the night is then longest; whereas in summer the day is long and the night short.
6. The elements of geography[10] will begin during the course of the first year, when children commence to distinguish their cradles and the maternal bosom. In the second and third year, the geography will be to know the place where they are nursed, etc., in which they ought to learn when to eat, when to go to rest, or when to go out, where the light is, and where the heat is to be found. In their third year, they will advance in geography when they remember the distinctions and names not only of the nursery, but also of the hall, of the kitchen, of the bed-chamber, of things which are in the house, in the stable, in the orchard, and in and around the home. In the fourth year they may, by going abroad, learn the way through the street or market-place, by going to the suburbs, to their uncle, to their grandmother, their aunt, or their cousin. In the fifth and sixth years, they may fix all such things in the memory, and learn to understand what a city is, what a village, what a field, what a garden, what a forest, what a river, etc.
7. Children ought also to be taught the distinctions of time, namely, that one time is day and another time is night. Likewise what is morning, what is evening, what noonday, what midnight. Then, how often during the day they should eat, sleep, or pray. Then let them, moreover, know that a week consists of seven days, and what days follow each other; that six are common days but the seventh the Lord’s day; that on that day outward labor should be discontinued, the place of worship attended, and divine service engaged in. That solemn festivals occur thrice in a year; the birth of Christ in winter; Easter in spring; and Pentecost or Whitsuntide in summer; that wheat is gathered in autumn, etc. All these things, although children of themselves may understand and remember them, yet nothing hinders the parent from talking to them about such things, according to the occasions and opportunities.
8. Children ought to be exercised in history,[11] and in the remembrance of things, as soon as they begin to talk; at first by such simple questions as, Who gave this to you? Where did you go yesterday? When will be Wednesday? Let the child answer, At my grandfather’s, at my grandmother’s, at my aunt’s, etc. What did they give you? What did your grandfather promise to give you? etc. Other things will fix themselves in their memories; only there is need of circumspection, in order, as the youthful memory begins to store away treasures for itself, that it may lay up nothing but that is good and useful in obtaining virtue and promotive of the fear of God; all things of a contrary kind ought never to be permitted to meet their eyes or their ears.
9. The first and following year will be the beginning of economics (i.e. the due performance of household matters); for children then begin to distinguish their fathers, mothers, and nurses, and afterwards others in the house. In the third, they will learn that father and mother rule, and that others obey. In the fourth and fifth, let them begin to learn carefulness, which is their clothing for holidays, and which for common days; and let them be careful not to stain or tear their clothes, or sweep the floor with them. Then they will easily discover the use of chests, presses, closets, cupboards, bolts, bars, and keys, namely, that all may not have access to these places. They may learn to know the necessary domestic furniture by seeing it, or they may learn it by familiar talk with their parents or nurses, or older brothers and sisters. It will greatly contribute to this, if children have for their plays wooden horses, tables, little seats, dishes, pots or pans, cows, sheep, little carriages, mattocks, etc., and not for amusement only, but also for promoting their knowledge of things. For this method will teach the youth according to their own way, and by presenting these little things before their eyes, they will not be ignorant of the greater things which they represent.
10. The political knowledge needful for these first years is indeed but little; for although they hear the names of sovereigns, governors, consuls, legislators, judges, etc., yet inasmuch as they do not visit the places where these functionaries perform, they cannot comprehend them, and could not if they did, inasmuch as they exceed their capacity. There is no necessity, therefore, to take them to such places. For it will be sufficient, if they be accustomed to the rudiments of political intercourse. Comprehending little by little whom they ought to obey, whom to venerate, whom to respect (of this matter we afterwards make mention under morals), as rational conversation may arise with the father, the mother, or the family. For example, when any one calls them, to remember that they are bound to stand still and learn what is desired; also to reply gracefully to questions, although these may be jocular. For we may be agreeably occupied in gently exciting this youthful age, saying this or that playfully with them, for the purpose of sharpening their intellect. They ought therefore to be taught, and that thoroughly, to understand what is said in a joke, and what seriously, and at the same time to know when to return a joke with a joke; and again, when the discourse is really serious, how to be serious accordingly; this they may easily learn from the expression of the countenance, and from the gesture of the person indicating or commanding anything, provided their instructors know how to manage their dispositions, and do not joke on every occasion with children, without observing the proper time, especially during serious matters, such as prayer or admonition or exhortation. When children are disposed for jesting, they should not be frowned at or be angrily used or beaten. For by such means the mind of a child becomes distracted, so as not to know in what way this or that is to be understood. He who wishes a boy to become prudent, must himself act prudently with him,[12] and not make him foolish or stupid before he enables him to understand what he ought to do.
11. It greatly sharpens the innate capacity of children to be exercised with apologues, stories about animals, and other ingeniously constructed fables; for with such little narratives they are pleased, and they easily remember them. Moreover, as some moral principle is generally included in these ingeniously constructed parables, they become of twofold use to children; for while they occupy their minds, they instill something into them which may afterwards be profit able.[13]
12. So much respecting the rational instruction of children in the knowledge of things. I shall add one more suggestion. Although the parents and attendants may be of great service to children in all these matters, yet children of their own age are of still greater service. When they play together, children of about the same age, and of equal progress and manners and habits, sharpen each other more effectually,[14] since the one does not surpass the other in depth of invention; there is among them neither assumption of superiority of the one over the other, nor force, dread, or fear; but love, candor, free questionings and answers about everything; all these are defective in us, their elders, when we have intercourse with children, and this defect forms a great obstruction to our free intercourse with them.[15]
13. No one will therefore doubt that one boy sharpens the genius of another boy more than any one else can; consequently, boys should meet daily together, and play together or run about in open places; and this ought not merely to be permitted, but even provided for, with the precaution, however, that they do not mingle with depraved associates, causing more injury than benefit; against liability to this, thoughtful parents may easily guard, by carefully observing the kind of society in the neighborhood, and thus not permitting their offspring to be contaminated.
COLLATERAL READING.
- ↑ In the present chapter Comenius considers the studies which furnish the materials of thought,—the elements of science, optics, astronomy, geography, history, economics, politics, and stories. In the next chapter he discusses the studies which furnish the symbols of thought,—language, writing, drawing, arithmetic, geometry, and music. This classification is suggestive of his notions of content and form—questions now agitating the educators in this country.
- ↑ With the possible exception of Bacon, no writer before Comenius appreciated more fully than he the value of nature studies for little children; and the object-teaching of Pestalozzi and elementary science in America may be traced to Transylvania, Hungary, where nature study first received formal consideration in the schools conducted by Comenius during the middle of the sixteenth century.
- ↑ Joseph Priestley, the distinguished scientist of the eighteenth century, says in his Observations relating to Education (New London, 1796): “Though the teaching of nature is slower than the teaching of art, it is more effectual because the actual experience of acting is more sensibly felt, and consequently makes a deeper impression.”
- ↑ Science for little children received a strong impulse from Comenins. He asks: “Do we not dwell in the Garden of Eden as well as our predecessors? Why should not we use our eyes, and ears, and noses as well as they; and why need we other teachers than these in ing to know the works of nature? Why should we not, instead of these dead books, open to the children the living book of Nature? Why not open their understanding to the things themselves, so that from them, as from living springs, many streamlets may flow?”
- ↑ Professor Earl Barnes in his experimental studies with many thousand California children has demonstrated that one of the very first interests of the child in things is the use. Comenius evidently appreciated the same truth.
- ↑ Comenius advocated the teaching of physics, and himself wrote and published a book on the subject the same year that the School of Infancy appeared. The editor was shown a copy of this work recently by Professor Hanus in the library of Harvard University.
- ↑ Rabelais long before had written: “All the birds of the air, all the trees, shrubs, and fruits of the forest, all the grasses of the earth—none of these should be unknown to the child.”
- ↑ And Comenius prepared the first illustrated school-book for children, the Orbis Pictus, an excellent edition of which Mr. C. W. Bardeen has lately prepared for American teachers.
- ↑ Jean Paul advises: ‘‘Open a child’s eye more than his heart to the beauties of nature; the latter opens naturally in its season, and sees farther and more beauties than you can place before it.”
- ↑ Comenius was the first of the early educators to recognize the importance of geography as a subject of study; and largely through the influence of his writings, Germany has given it important considerations in all her schemes of education. And to-day in no country of the world is geography better taught than in the German schools.
- ↑ Vives had previously expressed similar sentiments.
- ↑ As the poet has expressed the same thought:—
“O’er wayward childhood wouldst thou hold firm rule,
And sun thee in the light of happy faces?
Love, hope, and patience—these must be thy graces,
And in thine own heart they must first keep school.” - ↑ Fénelon for similar reasons advised the use of stories and fables with young children.
- ↑ Quintilian, in the Institutes of Oratory (London, 1886), had written in a similar strain in presenting the claims of public schools over private instruction. He says: “The mind requires to be continually excited and aroused. By private instruction it will either languish, contract, and rust, or become swollen with empty conceit, since he who compares himself to no one else will necessarily attribute much to his own powers.”
- ↑ Jean Paul Richter says: “If men are made for men, so are children for children, only much more beautifully. In their early years children are to one another only the completion of their fancy about one plaything: two fancies, like two flames, play near and in one another, yet ununited. Moreover, children alone are sufficiently childlike for children.”