The History Of Education by Ellwood P. Cubberley (little red riding hood read aloud .txt) đź“•
The civilization which we now know and enjoy has come down to us from four main sources. The Greeks, the Romans, and the Christians laid the foundations, and in the order named, and the study of the early history of our western civilization is a study of the work and the blending of these three main forces. It is upon these three foundation stones, superimposed upon one another, that our modern European and American civilization has been developed.
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[14] Such offices were not considered in any sense as degrading, and the attaching of the new duty of instructing the young of the parish in reading and religion dignified still more the other church office. As schools grew in importance there was a gradual shifting of emphasis, and finally a dropping of the earlier duties. Many early school contracts in America (Rs. 105; 236) called for such church duties on the part of the parish teacher. See also footnote, p. 370.
[15] In 1722 country schoolmasters in Prussia were ordered selected from tailors, weavers, blacksmiths, wheelwrights, and carpenters, and in 1738
they were granted the tailoring monopoly in their villages, to help them to live. Later Frederick the Great ordered that his crippled and superannuated soldiers should be given teaching positions in the elementary vernacular schools of Prussia.
[16] The “Society for the Promotion of Christian Knowledge,” organized in 1609 to aid the Church and provide schools at home, and the “Society for the Propagation of the Gospel in Foreign Parts,” organized in 1702 to supply ministers and teachers for churches and schools in the English colonies.
[17] In 1704 the ordinary charge in London for a “School of 50 Boys Cloathed comes to about �75 per Annum, for which a SchoolRoom, Books, and Firing are provided, a Master paid, and to each Boy is given yearly, 3
Bands, 1 Cap, 1 Coat, 1 Pair of Stockings, and one Pair of Shooes.” A girls’ school of the same size cost �60 per annum, which paid for the room, books, mistress, fixing and providing each girl with “2 Coyfs, 2
Bands, 1 Gown and Petticoat, 1 Pair of knit Gloves, 1 Pair of Stockings, and 2 Pair of Shooes.”
[18] McCarthy, Justin H., Ireland since the Union, p. 13.
[19] Frederick the Great, in the General School Regulations issued in 1763
(R. 274, � 15), strictly prohibited the keeping of “hedge schools” in the towns and rural districts of Prussia.
[20] Bunyan’s Pilgrim’s Progress (1678,) Defoe’s Robinson Crusoe
(1719), and Gulliver’s Travels (1726), The publication of these tremendously stimulated the desire to read.
[21] Strype, John, Stowe’s Survey of London, 1720; bk. 1, pp. 199, 201-02.
[22] Paulsen, Friedrich, German Education, p. 141.
[23] Barnard, Henry. Translated from Karl von Raumer; in his American Journal of Education, vol. v., p. 509.
[24] Salmon, David, “The Education of the Poor in the Eighteenth Century”; in Educational Record, London, 1908.
[25] “If you would comprehend the success of Rousseau’s �mile, call to mind the children we have described, the embroidered, gilded, dressed-up, powdered little gentlemen, decked with sword and sash,… alongside of these, little ladies of six years, still more artificial,—so many veritable dolls to which rouge is applied, and with which a mother amuses herself for an hour and then consigns them to her maids for the rest of the day. This mother reads �mile. It is not surprising that she immediately strips the poor little thing (of its social harness of whalebone, iron, and hair) and determines to nurse her next child herself.” (Taine, H. A., The Ancient R�gime, vol. II, p. 273.) [26] Montmorency, J. E. G. de., The Progress of Education in England, pp. 46, 50.
[27] A change now took place in the intellectual life of Germany: “The nation began to make itself independent of French influence. In literature Klopstock and Lessing broke the fetters of French classicism. An ardent desire for a deeper culture peculiar to the German people asserted itself.
But the soil of the national life was too poor in genus for a purely German culture, hence scholars looked for new models and found them in classical antiquity. The ancient authors became again the masters of culture and taste; with this difference, though, that it was not desired to learn how to express their thoughts as well as the learner’s thoughts in Latin, but to become familiar with their manner of thinking and feeling, for the purpose of enlarging and ennobling German thought and speech. From this standpoint Greek, on account of its more valuable literature, assumed a higher importance, and, by degrees, a superiority over Latin.” (Nohle, E., History of the German School System, pp. 48-49.)
[28] “If any one be destined for a studious career, let him not shirk his Greek lessons, inasmuch as he would thereby suffer irretrievable loss….
He who reads the classic writers, studying mathematical reasoning at the same time, trains his mind to distinguish what is true or false, beautiful or unsightly, fills his memory with manifold fine thoughts, attains skill in grasping the ideas of others as well as in fluently expressing his own, acquires a number of excellent maxims for the improvement of the understanding and the will, and thus learns by practice nearly all that a good compendium of philosophy could teach him in systematic order and dogmatic form.” (School Regulations for Braunschweig-L�neburg, of 1737.) [29] “Be assured that if you forget your Greek, yes, even your Latin too, you still have the advantage of having given your mind a training and discipline that will go with you into your future occupation.” (Friedrich Gedike, 1755-1803.)
[1] “The Period of the Enlightenment” had two main aims: (1) the perfection of the individual, which gave a new emphasis to education, and (2) the mastery of man over his environment, which expressed itself through the new scientific studies. In German lands elementary education, a regenerated classical education, and the Realschule were the fruits of this period.
[2] Frederick used to say that his subjects might think as they pleased so long as they behaved as he ordered.
[3] Though Prussia was primarily Lutheran, Catholics, Mennonites, Jews, and Huguenots early found a home in the kingdom. Frederick used to say that “all religions must be tolerated, for in this country every man must go to heaven in his own way.”
[4] After the revocation of the Edict of Nantes (p. 301; 1685), over 20,000 French Huguenots—merchants, manufacturers, skilled workmen—found an asylum in Prussia alone. Settling in the Rhine countries, they contributed much to the future development of this region.
[5] “For the first time since Luther, the German people could call a great hero their own, whether they were the subjects of Frederick or not. Joyous pride in this prince, whose achievements in times of peace were no less than those in time of war, brought national consciousness to life again and this national feeling found expression in literature. It was the restoration of confidence in themselves that gave the Germans the courage to break with French rules and French models, and to seek independently after ideals of beauty. And this self-confidence they owed to Frederick the Great.” (Priest, G. M., History of German Literature, p. 116.) [6] Though Joseph II claimed to be a good Catholic, he felt that monasticism had outlived its usefulness as an institution, and that its continuance was inimical to the interests of organized society and the State. This view has since been taken by the rulers of every progressive modern nation.
[7] The Cortes, or National Parliament, met but three times during the century, and when it did meet possessed but few powers and exercised but little influence.
[8] The first Russian university was established at Kiev, in 1588; the second at Dorpat, in 1632; the third at Moscow, in 1755; and the fourth at Kasan, in 1804. The University of Petrograd dates from 1819.
[9] The great difference between a church and true religion must always be kept in mind. Religion is a thing of the spirit, and its principle represents the loftiest thoughts of the race; a church is a human governing institution, and clearly subject to its own ambitions and the human frailties of its age.
[10] That is, 25,000 to 30,000 families. There were also, in even numbers, 83,000 monks in 2500 monasteries (one for every ninety square miles in France), 37,000 nuns in 1500 convents, and 60,000 priests. Of the soil of France, the King and towns owned one fifth, the clergy and the monks one fifth, the nobility one fifth, the bourgeoisie one fifth, and the peasantry one fifth.
[11] In 1788 the 131 bishops and archbishops of France had an average income of 100,000 francs, and 33 abbots and 27 abbesses had incomes ranging from 80,000 to 500,000 francs. The Cardinal de Rohan, Archbishop of Strasbourg, had an income of more than 1,000,000 francs, and the 300
Benedictine monks at Cluny had an income of more than 1,800,000 francs.
[12] “The real importance of Esprit des lois is not that of a formal treatise on law, or even on polity. It is that of an assemblage of the most fertile, original, and inspiriting views on legal and political subjects, put in language of singular suggestiveness and vigour, illustrated by examples which are always apt and luminous, permeated by the spirit of temperate and tolerant desire for human improvement and happiness, and almost unique in its entire freedom at once from doctrinairism, visionary enthusiasm, egotism, and an undue spirit of system. The genius of the author for generalization is so great, his instinct in political science so sure, that even the falsity of his premises frequently fails to vitiate his conclusions.” (Saintsbury, George, in Encyclopedia Britannica, vol. XVIII, p. 777.) [13] “By the captivating prospects which he held out of future progress, and by the picture which he drew of the capacity of society to improve itself, Turgot increased the impatience which his countrymen were beginning to feel against the despotic government, in whose presence amelioration seemed to be hopeless. These, and similar speculations of the time, stimulated the activity of the intellectual classes, cheered them under the persecutions to which they were exposed, and emboldened them to attack the institutions of their native land.” (Buckle, H. T., History of Civilisation in England, vol. I, p. 597.) [14] Duruy, V., History of France, p. 523.
[15] Encyclopaedia Britannica, 11th ed., vol. viii, p. 204.
[16] “The real king of the eighteenth century was Voltaire; but Voltaire, in his turn, was a pupil of the English. Before Voltaire became acquainted with England, through his travels and his friendships, he was not Voltaire, and the eighteenth century was still undeveloped.” (Cousin, History of Philosophy.)
[17] “The first Frenchmen who in the eighteenth century turned their attention to England were amazed at the boldness with which, in that country, political and religious questions of the deepest moment were discussed—questions which no Frenchman in the preceding age had dared to broach. With wonder they discovered in England a comparative freedom of the public press, and saw with astonishment how in Parliament itself the government of the Crown was attacked with impunity, and the management of its revenues actually kept under control. To see the civilization and prosperity of England increasing, while the power of the upper classes and the King diminished, was to them a revelation…. England, said Helvetius, is a country where the people are respected, a country where each citizen has a part in the management of affairs, where men of genius are allowed to enlighten the public upon its true interests.” (Dabney, R. H., Causes of the French Revolution, p. 141.)
[18] Tennyson, in his “You ask me why,” well describes the growth of constitutional liberty in England when he says that England is: “A land of settled government,
A land of just and old renown,
Where freedom broadens slowly down,
From precedent to precedent.”
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