The History Of Education by Ellwood P. Cubberley (little red riding hood read aloud .txt) 📕

GREAT ENGLISH INFLUENCE ON FRANCE. In 1715 the English language was almost unspoken in France, English science and political progress were unknown there, and the English were looked down upon and hated. Half a century later English was spoken everywhere by the scholars of the time; the English were looked upon as the political and scientific leaders of Europe; and the scholars of France visited England to study English political, economic, and scientific progress. Locke, an uncompromising advocate of political and religious liberty; Hobbes, the speculative moral philosopher; and the great scientist Newton were the teachers of Voltaire.

More than any other single man, Voltaire moulded and redirected eighteenth-century thought in France. [16] Numerous French writers of importance—Helvetius, Diderot, Morellet, Voltaire, Rousseau, to mention but a few—drew their inspiration from English writers. In the eighteenth century England became the school for political liberty for France. [17]

The effect of the work of Isaac Newton (p. 388), as popularized by the writings of Voltaire, was revolutionary on a people who had been so tyrannized over by the clergy as had the French during the reign of Louis XIV. An interest in scientific studies before unknown in France now flamed up, and a new generation of French scientists arose. Physics, chemistry, zo�logy, and anatomy received a great new impetus, while botany, geology, and mineralogy were raised to the rank of sciences. Popular scientific lectures became very common. The classics were almost abandoned for the new studies.

Economic questions now also began to be discussed, such as questions of money, food, finance, and government expenditure. In 1776 the Englishman, Adam Smith, laid the foundations of the new science of political economy by the publication of his Wealth of Nations, and this was at once translated into French and eagerly read. In 1781 a French banker by the name of Necker published his Compte Rendu, a statistical report on the finances of France. So feverishly eager were men to study problems of government that six thousand copies were sold the day it was published, and eighty thousand had to be printed before the demand for it was satisfied. A half-century earlier it would have been read scarcely at all.

In the meantime taxes piled up, reforms were refused, the power and arrogance of the clergy and nobility showed no signs of diminution, the nation was burdened with debt, commerce and agriculture declined, the lot of the common people became ever more hard to bear, and the masses grew increasingly resentful and rebellious. As national affairs continued to drift from bad to worse in France, a series of important happenings on the American continent helped to bring matters more rapidly to a crisis.

Before describing these events, however, we wish to sketch briefly the rise of government by the people and the extension of liberalism in England—the first great democratic nation of the western world.

III. ENGLAND THE FIRST DEMOCRATIC NATION

EARLY BEGINNINGS OF ENGLISH LIBERTY. The first western nation created from the wreck of the Roman Empire to achieve a measurement of self-government was England. Better civilized than most of the other wandering tribes, at the time of their coming to English shores, the invading Angles, Saxons, and Jutes early accepted Christianity (p. 120) and settled down to an agricultural life. On English shores they soon built up a for-the-time substantial civilization. This was later largely destroyed by the pillaging Danes, but with characteristic energy the English set to work to assimilate the newcomers and build up civilization anew. The work of Alfred (p. 146) in re�stablishing law and order, at a time when law and order scarcely existed anywhere in western Europe, will long remain famous. Later on, and at a time when German and Hun and Slav had only recently accepted Christianity in name and had begun to settle down into rude tribal governments, and when the Prussians in their original home along the eastern Baltic were still offering human sacrifices to their heathen gods (p. 120), the English barons were extorting Magna Charta

from King John and laying the firm foundations of English constitutional liberty. In the meadow at Runnymede, on that justly celebrated June day, in 1215, government under law and based on the consent of the governed began to shape itself once more in the western world. Of the sixty-three articles of this Charter of Liberties, three possess imperishable value.

These provided:

1. That no free man shall be imprisoned or proceeded against except by his peers, or the law of the land, which secured trial by jury.

2. That justice should neither be sold, denied, nor delayed.

3. That dues from the people to the king could be imposed only with the consent of the National Council (after 1246 known as Parliament).

So important was this charter to such a liberty-loving people as the English have always been, and so bitterly did kings resent its hampering provisions, that within the next two centuries kings had been forced to confirm it no less than thirty-seven times.

By 1295 the first complete Parliament, representative of the three orders of society—Lords, Clergy, and Commons—assembled, and in 1333 the Commons gained the right to sit by itself. From that time to the present the Commons, representing the people, has gradually broadened its powers, working, as Tennyson has said, [18] “from precedent to precedent,” until to-day it rules the English nation. In 1376 the Commons gained the right to impeach the King’s ministers, and in 1407 the exclusive right to make grants of money for any governmental purpose. Centuries ahead of other nations, this insured an almost continual meeting of the national assembly and a close scrutiny of the acts of both kings and ministers.

In 1604 King James I, imitating continental European precedents, proclaimed his theory as to the “divine right of kings” to rule, [19] and a struggle at once set in which carried the English into Civil War (1642-49); led to the beheading of Charles I (1649); the overthrow and banishment of James II (1688); and the ultimate firm establishment, instead, of the “divine right of the common people.” [20] In an age when the autocratic power and the divine right of kings to rule was almost unquestioned elsewhere in Europe, the English people compelled their king to recognize that he could rule over them only when he ruled in their interests and as they wished him to do. Though there was a period of struggle later on with the German Georges (I, II, and III), and especially with the honest but stupid George III, England has, since 1688, been a government of and by the people. [21] France did not rid itself of the “divine-right” conception until the French Revolution (1789), and Germany, Austria, and Russia not until 1918.

GROWTH OF TOLERANCE AMONG THE ENGLISH. The results of the long struggle of the English for liberty under law showed itself in many ways in the growth of tolerance among the people of the English nation. At a time when other nations were bound down in blind obedience to king and priest, and when dissenting minorities were driven from the land, the English people had become accustomed to the idea of individual liberty, regulated by law, and to the toleration of opinions with which they did not agree. These characteristically English conceptions of liberty under law and of the toleration of minorities have found expression in many important ways in the life and government of the people (R. 250), and have been elements of great strength in England’s colonial policy. One of the important ways in which this growth of tolerance among the English showed itself was in the extension of a larger freedom to those unable to subscribe to the state religion.

Though the Reformation movement had stirred up bitter hatreds in England, as on the Continent, the English were among the first of European peoples to show tolerance of opposition in religious matters. The high English State Church, which had succeeded the Roman, had made but small appeal to many Englishmen. The Puritans had early struggled to secure a simplification of the church service and the introduction of more preaching (p. 359), and in the seventeenth century the organization of three additional dissenting sects, which became known as Unitarians, Baptists, and Quakers, took place. These sects divided off rather quietly, and their separation resulted only in the enactment of new laws regarding conformity, prayers, and teaching.

During the latter half of the seventeenth century, after the execution of Charles I (1649), the Puritans had temporarily risen to power, and during their control of affairs had imposed their strict Calvinistic standards as to Sabbath observance and piety on the nation. This was very distasteful to many, and from such strict observances the people in time rebelled. The standards of the English in personal morality, temperance, amusements, and manners at the beginning of the eighteenth century were not especially high, and in the reaction from Puritan control and strict religious observances the great mass of the people degenerated into positive irreligion and gross immorality. Drunkenness, rowdyism, robbery, blasphemy, brutality, lewdness, and prostitution became very common. This moral decline of the people the Church of England seemed powerless to arrest.

[Illustration: FIG. 151. JOHN WESLEY (1707-82) Founder of Methodism.]

About 1730 a reform movement was begun under the able leadership of a young Oxford student by the name of John Wesley, ably seconded by George Whitefield (1714-70), with a view to reaching the classes so completely untouched by the high State Church. By traveling over the country and preaching a gospel of repentance, personal faith, and better living, these two young men made a deep emotional appeal, and soon gained a strong hold on the poorer and more ignorant classes of the people. Forbidden to preach in Anglican churches, and at times threatened with personal violence, these two men were in time forced into open rebellion against the Established Church. Finally they founded a new Church, which became known as the Methodist. [22] This new organization bore the same relation to the Church of England that the Anglican Church two hundred years before had borne to the Church of Rome. Thus was accomplished a second spiritual reformation in England, and one destined in time to spread to the colonies and deeply affect the lives of a large portion of the English people. [23]

That such a well-organized sect could arise, such a moral reformation be preached, and the power of the Established Church be challenged so openly and without serious persecution, speaks much for the growth of religious tolerance among the English people since the days of the great Elizabeth.

In 1778 the Roman Catholic Relief Act was adopted, and in 1779 dissenting ministers and schoolmasters were relieved from the disabilities under which they had so long remained. These acts indicate a further marked growth in religious tolerance on the part of the English nation. [24]

NEW EMANCIPATING AND EDUCATIVE INFLUENCES. In 1662 the first regular newspaper outside of Italy was established in England, and in 1702 the first daily paper. Small in size, printed on but one side of the sheet, and dealing wholly with local matters, these nevertheless marked the beginnings of that daily expression of popular opinion with which we are now so familiar. [25] After about 1705 the cheap political pamphlet made its appearance, and after 1710, instead of merely communicating news, the papers began the discussion of political questions.

By 1735 a revolution had been effected in England, and papers and presses began to be established in the chief cities and towns outside of London; the freedom of the press was in a large way completed, and newspapers, for the first time in the history of the world, were made the exponents of