Nonfiction > Ralph Waldo Emerson > The Complete Works
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CONTENTS · BIBLIOGRAPHIC RECORD
Ralph Waldo Emerson (1803–1882).  The Complete Works.  1904.
Vol. X. Lectures and Biographical Sketches
 
V. Education
 
  WITH the key of the secret he marches faster
From strength to strength, and for night brings day,
While classes or tribes too weak to master
The flowing conditions of life, give way.

A NEW 1 degree of intellectual power seems cheap at any price. The use of the world is that man may learn its laws. And the human race have wisely signified their sense of this, by calling wealth, means,—Man being the end. Language is always wise.
  1
  Therefore I praise New England because it is the country in the world where is the freest expenditure for education. We have already taken, at the planting of the Colonies (for aught I know for the first time in the world), the initial step, which for its importance might have been resisted as the most radical of revolutions, thus deciding at the start the destiny of this country,—this, namely, that the poor man, whom the law does not allow to take an ear of corn when starving, nor a pair of shoes for his freezing feet, is allowed to put his hand into the pocket of the rich, and say, You shall educate me, not as you will, but as I will: not alone in the elements, but, by further provision, in the languages, in sciences, in the useful and in elegant arts. The child shall be taken up by the State, and taught, at the public cost, the rudiments of knowledge, and at last, the ripest results of art and science. 2  2
  Humanly speaking, the school, the college, society, make the difference between men. All the fairy tales of Aladdin or the invisible Gyges or the talisman that opens kings’ palaces or the enchanted halls underground or in the sea, are only fictions to indicate the one miracle of intellectual enlargement. When a man stupid becomes a man inspired, when one and the same man passes out of the torpid into the perceiving state, leaves the din of trifles, the stupor of the senses, to enter into the quasi-omniscience of high thought,—up and down, around, all limits disappear. No horizon shuts down. He sees things in their causes, all facts in their connection.  3
  One of the problems of history is the beginning of civilization. The animals that accompany and serve man make no progress as races. Those called domestic are capable of learning of man a few tricks of utility or amusement, but they cannot communicate the skill to their race. Each individual must be taught anew. The trained dog cannot train another dog. And Man himself in many races retains almost the unteachableness of the beast. For a thousand years the islands and forests of a great part of the world have been filled with savages who made no steps of advance in art or skill beyond the necessity of being fed and warmed. Certain nations, with a better brain and usually in more temperate climates, have made such progress as to compare with these as these compare with the bear and the wolf.  4
  Victory over things is the office of man. Of course, until it is accomplished, it is the war and insult of things over him. His continual tendency, his great danger, is to overlook the fact that the world is only his teacher, and the nature of sun and moon, plant and animal only means of arousing his interior activity. Enamoured of their beauty, comforted by their convenience, he seeks them as ends, and fast loses sight of the fact that they have worse than no values, that they become noxious, when he becomes their slave. 3  5
  This apparatus of wants and faculties, this craving body, whose organs ask all the elements and all the functions of Nature for their satisfaction, educate the wondrous creature which they satisfy with light, with heat, with water, with wood, with bread, with wool. The necessities imposed by this most irritable and all-related texture have taught Man hunting, pasturage, agriculture, commerce, weaving, joining, masonry, geometry, astronomy. Here is a world pierced and belted with natural laws, and fenced and planted with civil partitions and properties, which all put new restraints on the young inhabitant. He too must come into this magic circle of relations, and know health and sickness, the fear of injury, the desire of external good, the charm of riches, the charm of power. The household is a school of power. There, within the door, learn the tragi-comedy of human life. Here is the sincere thing, the wondrous composition for which day and night go round. In that routine are the sacred relations, the passions that bind and sever. Here is poverty and all the wisdom its hated necessities can teach, here labor drudges, here affections glow, here the secrets of character are told, the guards of man, the guards of woman, the compensations which, like angels of justice, pay every debt: the opium of custom, whereof all drink and many go mad. Here is Economy, and Glee, and Hospitality, and Ceremony, and Frankness, and Calamity, and Death, and Hope. 4  6
  Every one has a trust of power,—every man, every boy a jurisdiction, whether it be over a cow or a rood of a potato-field, or a fleet of ships, or the laws of a state. And what activity the desire of power inspires! What toils it sustains! How it sharpens the perceptions and stores the memory with facts. Thus a man may well spend many years of life in trade. It is a constant teaching of the laws of matter and of mind. No dollar of property can be created without some direct communication with Nature, and of course some acquisition of knowledge and practical force. It is a constant contest with the active faculties of men, a study of the issues of one and another course of action, an accumulation of power, and, if the higher faculties of the individual be from time to time quickened, he will gain wisdom and virtue from his business.  7
  As every wind draws music out of the Æolian harp, so doth every object in Nature draw music out of his mind. Is it not true that every landscape I behold, every friend I meet, every act I perform, every pain I suffer, leaves me a different being from that they found me? That poverty, love, authority, anger, sickness, sorrow, success, all work actively upon our being and unlock for us the concealed faculties of the mind? Whatever private or petty ends are frustrated, this end is always answered. Whatever the man does, or whatever befalls him, opens another chamber in his soul,—that is, he has got a new feeling, a new thought, a new organ. Do we not see how amazingly for this end man is fitted to the world? 5  8
  What leads him to science? Why does he track in the midnight heaven a pure spark, a luminous patch wandering from age to age, but because he acquires thereby a majestic sense of power; learning that in his own constitution he can set the shining maze in order, and finding and carrying their law in his mind, can, as it were, see his simple idea realized up yonder in giddy distances and frightful periods of duration. If Newton come and first of men perceive that not alone certain bodies fall to the ground at a certain rate, but that all bodies in the Universe, the universe of bodies, fall always, and at one rate; that every atom in Nature draws to every other atom,—he extends the power of his mind not only over every cubic atom of his native planet, but he reports the condition of millions of worlds which his eye never saw. 6 And what is the charm which every ore, every new plant, every new fact touching winds, clouds, ocean currents, the secrets of chemical composition and decomposition possess for Humboldt? What but that much revolving of similar facts in his mind has shown him that always the mind contains in its transparent chambers the means of classifying the most refractory phenomena, of depriving them of all casual and chaotic aspect, and subordinating them to a bright reason of its own, and so giving to man a sort of property,—yea, the very highest property in every district and particle of the globe.  9
  By the permanence of Nature, minds are trained alike, and made intelligible to each other. In our condition are the roots of language and communication, and these instructions we never exhaust. 7  10
  In some sort the end of life is that the man should take up the universe into himself, or out of that quarry leave nothing unrepresented. Yonder mountain must migrate into his mind. Yonder magnificent astronomy he is at last to import, fetching away moon, and planet, solstice, period, comet and binal star, by comprehending their relation and law. Instead of the timid stripling he was, he is to be the stalwart Archimedes, Pythagoras, Columbus, Newton, of the Physic, metaphysic and ethics of the design of the world. 8  11
  For truly the population of the globe has its origin in the aims which their existence is to serve; and so with every portion of them. The truth takes flesh in forms that can express it; and thus in history an idea always overhangs, like the moon, and rules the tide which rises simultaneously in all the souls of a generation. 9  12
  Whilst thus the world exists for the mind; whilst thus the man is ever invited inward into shining realms of knowledge and power by the shows of the world, which interpret to him the infinitude of his own consciousness,—it becomes the office of a just education to awaken him to the knowledge of this fact.  13
  We learn nothing rightly until we learn the symbolical character of life. Day creeps after day, each full facts, dull, strange, despised things, that we cannot enough despise,—call heavy, prosaic and desert. The time we seek to kill: the attention it is elegant to divert from things around us. And presently the aroused intellect finds gold and gems in one of these scorned facts,—then finds that the day of facts is a rock of diamonds; that a fact is an Epiphany of God. 10  14
  We have our theory of life, our religion, our philosophy; and the event of each moment, the shower, the steamboat disaster, the passing of a beautiful face, the apoplexy of our neighbor, are all tests to try our theory, the approximate result we call truth, and reveal its defects. If I have renounced the search of truth, if I have come into the port of some pretending dogmatism, some new church or old church, some Schelling or Cousin, I have died to all use of these new events that are born out of prolific time into multitude of life every hour. I am as a bankrupt to whom brilliant opportunities offer in vain. He has just foreclosed his freedom, tied his hands, locked himself up and given the key to another to keep.  15
  When I see the doors by which God enters into the mind; that there is no sot or fop, ruffian or pedant into whom thoughts do not enter by passages which the individual never left open, I can expect any revolution in character. “I have hope,” said the great Leibnitz, “that society may be reformed, when I see how much education may be reformed.” 11  16
  It is ominous, a presumption of crime, that this word Education has so cold, so hopeless a sound. A treatise on education, a convention for education, a lecture, a system, affects us with slight paralysis and a certain yawning of the jaws. We are not encouraged when the law touches it with its fingers. Education should be as broad as man. Whatever elements are in him that should foster and demonstrate. If he be dexterous, his tuition should make it appear; if he be capable of dividing men by the trenchant sword of his thought, education should unsheathe and sharpen it; if he is one to cement society by his all-reconciling affinities, oh! hasten their action! If he is jovial, if he is mercurial, if he is greathearted, a cunning artificer, a strong commander, a potent ally, ingenious, useful, elegant, witty, prophet, diviner,—society has need of all these. The imagination must be addressed. Why always coast on the surface and never open the interior of Nature, not by science, which is surface still, but by poetry? Is not the Vast an element of the mind? Yet what teaching, what book of this day appeals to the Vast?  17
  Our culture has truckled to the times,—to the senses. It is not manworthy. If the vast and the spiritual are omitted, so are the practical and the moral. It does not make us brave or free. We teach boys to be such men as we are. We do not teach them to aspire to be all they can. We do not give them a training as if we believed in their noble nature. We scarce educate their bodies. We do not train the eye and the hand. 12 We exercise their understandings to the apprehension and comparison of some facts, to a skill in numbers, in words; we aim to make accountants, attorneys, engineers; but not to make able, earnest, great-hearted men. The great object of Education should be commensurate with the object of life. It should be a moral one; to teach self-trust: to inspire the youthful man with an interest in himself; with a curiosity touching his own nature; to acquaint him with the resources of his mine, and to teach him that there is all his strength, and to inflame him with a piety towards the Grand Mind in which he lives. Thus would education conspire with the Divine Providence. A man is a little thing whilst he works by and for himself, but, when he gives voice to the rules of love and justice, is godlike, his word is current in all countries; and all men, though his enemies, are made his friends and obey it as their own. 13  18
  In affirming that the moral nature of man is the predominant element and should therefore be mainly consulted in the arrangements of a school, I am very far from wishing that it should swallow up all the other instincts and faculties of man. It should be enthroned in his mind, but if it monopolize the man he is not yet sound, he does not yet know his wealth. He is in danger of becoming merely devout, and wearisome through the monotony of his thought. It is not less necessary that the intellectual and the active faculties should be nourished and matured. Let us apply to this subject the light of the same torch by which we have looked at all the phenomena of the time; the infinitude, namely, of every man. Everything teaches that.  19
  One fact constitutes all my satisfaction, inspires all my trust, viz., this perpetual youth, which, as long as there is any good in us, we cannot get rid of. It is very certain that the coming age and the departing age seldom understand each other. The old man thinks the young man has no distinct purpose, for he could never get anything intelligible and earnest out of him. Perhaps the young man does not think it worth his while to explain himself to so hard and inapprehensive a confessor. Let him be led up with a long-sighted forbearance, and let not the sallies of his petulance or folly be checked with disgust or indignation or despair.  20
  I call our system a system of despair, and I find all the correction, all the revolution that is needed and that the best spirits of this age promise, in one word, in Hope. Nature, when she sends a new mind into the world, fills it beforehand with a desire for that which she wishes it to know and do. Let us wait and see what is this new creation, of what new organ the great Spirit had need when it incarnated this new Will. A new Adam in the garden, he is to name all the beasts in the field, all the gods in the sky. And jealous provision seems to have been made in his constitution that you shall not invade and contaminate him with the worn weeds of your language and opinions. The charm of life is this variety of genius, these contrasts and flavors by which Heaven has modulated the identity of truth, and there is a perpetual hankering to violate this individuality, to warp his ways of thinking and behavior to resemble or reflect your thinking and behavior. A low self-love in the parent desires that his child should repeat his character and fortune; an expectation which the child, if justice is done him, will nobly disappoint. By working on the theory that this resemblance exists, we shall do what in us lies to defeat his proper promise and produce the ordinary and mediocre. I suffer whenever I see that common sight of a parent or senior imposing his opinion and way of thinking and being on a young soul to which they are totally unfit. Cannot we let people be themselves, and enjoy life in their own way? You are trying to make that man another you. One’s enough. 14  21
  Or we sacrifice the genius of the pupil, the unknown possibilities of his nature, to a neat and safe uniformity, as the Turks whitewash the costly mosaics of ancient art which the Greeks left on their temple walls. Rather let us have men whose manhood is only the continuation of their boyhood, natural characters still; such are able and fertile for heroic action; and not that sad spectacle with which we are too familiar, educated eyes in uneducated bodies. 15  22
  I like boys, the masters of the playground and of the street,—boys, who have the same liberal ticket of admission to all shops, factories, armories, town-meetings, caucuses, mobs, target-shootings, as flies have; quite unsuspected, coming in as naturally as the janitor,—known to have no money in their pockets, and themselves not suspecting the value of this poverty; putting nobody on his guard, but seeing the inside of the show,—hearing all the asides. There are no secrets from them, they know everything that befalls in the fire-company, the merits of every engine and of every man at the brakes, how to work it, and are swift to try their hand at every part; so too the merits of every locomotive on the rails, and will coax the engineer to let them ride with him and pull the handles when it goes to the engine-house. They are there only for fun, and not knowing that they are at school, in the court-house, or the cattle-show, quite as much and more than they were, an hour ago, in the arithmetic class.  23
  They know truth from counterfeit as quick as the chemist does. They detect weakness in your eye and behavior a week before you open your mouth, and have given you the benefit of their opinion quick as a wink. They make no mistakes, have no pedantry, but entire belief on experience. Their elections at baseball or cricket are founded on merit, and are right. They don’t pass for swimmers until they can swim, nor for stroke-oar until they can row: and I desire to be saved from their contempt. If I can pass with them, I can manage well enough with their fathers.  24
  Everybody delights in the energy with which boys deal and talk with each other; the mixture of fun and earnest, reproach and coaxing, love and wrath, with which the game is played;—the good-natured yet defiant independence of a leading boy’s behavior in the school-yard. How we envy in later life the happy youths to whom their boisterous games and rough exercise furnish the precise element which frames and sets off their school and college tasks, and teaches them, when least they think it, the use and meaning of these. In their fun and extreme freak they hit on the topmost sense of Horace. The young giant, brown from his hunting-tramp, tells his story well, interlarded with lucky allusions to Homer, to Virgil, to college-songs, to Walter Scott; and Jove and Achilles, partridge and trout, opera and binomial theorem, Cæsar in Gaul, Sherman in Savannah, and hazing in Holworthy, dance through the narrative in merry confusion, yet the logic is good. If he can turn his books to such picturesque account in his fishing and hunting, it is easy to see how his reading and experience, as he has more of both, will interpenetrate each other. And every one desires that this pure vigor of action and wealth of narrative, cheered with so much humor and street rhetoric, should be carried into the habit of the young man, purged of its uproar and rudeness, but with all its vivacity entire. His hunting and campings-out have given him an indispensable base: I wish to add a taste for good company through his impatience of bad. That stormy genius of his needs a little direction to games, charades, verses of society, song, and a correspondence year by year with his wisest and best friends. Friendship is an order of nobility; from its revelations we come more worthily into nature. Society he must have or he is poor indeed; he gladly enters a school which forbids conceit, affectation, emphasis and dulness, and requires of each only the flower of his nature and experience; requires good will, beauty, wit and select information; teaches by practice the law of conversation, namely, to hear as well as to speak.  25
  Meantime, if circumstances do not permit the high social advantages, solitude has also its lessons. The obscure youth learns there the practice instead of the literature of his virtues; and, because of the disturbing effect of passion and sense, which by a multitude of trifles impede the mind’s eye from the quiet search of that fine horizon-line which truth keeps,—the way to knowledge and power has ever been an escape from too much engagement with affairs and possessions; a way, not through plenty and superfluity, but by denial and renunciation, into solitude and privation; and, the more is taken away, the more real and inevitable wealth of being is made known to us. The solitary knows the essence of the thought, the scholar in society only its fair face. There is no want of example of great men, great benefactors, who have been monks and hermits in habit. The bias of mind is sometimes irresistible in that direction. The man is, as it were, born deaf and dumb, and dedicated to a narrow and lonely life. 16 Let him study the art of solitude, yield as gracefully as he can to his destiny. Why cannot he get the good of his doom, and if it is from eternity a settled fact that he and society shall be nothing to each other, why need he blush so, and make wry faces to keep up a freshman’s seat in the fine world? Heaven often protects valuable souls charged with great secrets, great ideas, by long shutting them up with their own thoughts. And the most genial and amiable of men must alternate society with solitude, and learn its severe lessons.  26
 
  There comes the period of the imagination to each, a later youth; the power of beauty, the power of books, of poetry. Culture makes his books realities to him, their characters more brilliant, more effective on his mind, than his actual mates. Do not spare to put novels into the hands of young people as an occasional holiday and experiment; but, above all, good poetry in all kinds, epic, tragedy, lyric. If we can touch the imagination, we serve them, they will never forget it. Let him read Tom Brown at Rugby, read Tom Brown at Oxford,—better yet, read Hodson’s Life—Hodson who took prisoner the king of Delhi. They teach the same truth,—a trust, against all appearances, against all privations, in your own worth, and not in tricks, plotting, or patronage. 17  27
  I believe that our own experience instructs us that the secret of Education lies in respecting the pupil. It is not for you to choose what he shall know, what he shall do. It is chosen and foreordained, and he only holds the key to his own secret. By your tampering and thwarting and too much governing he may be hindered from his end and kept out of his own. Respect the child. Wait and see the new product of Nature. Nature loves analogies, but not repetitions. Respect the child. Be not too much his parent. Trespass not on his solitude.  28
  But I hear the outcry which replies to this suggestion:—Would you verily throw up the reins of public and private discipline; would you leave the young child to the mad career of his own passions and whimsies, and call this anarchy a respect for the child’s nature? I answer,—Respect the child, respect him to the end, but also respect yourself. Be the companion of his thought, the friend of his friendship, the lover of his virtue,—but no kinsman of his sin. Let him find you so true to yourself that you are the irreconcilable hater of his vice and the imperturbable slighter of his trifling. 18  29
  The two points in a boy’s training are, to keep his naturel and train off all but that:—to keep his naturel, but stop off his uproar, fooling and horse-play;—keep his nature and arm it with knowledge in the very direction in which it points. Here are the two capital facts, Genius and Drill. The first is the inspiration in the well-born healthy child, the new perception he has of nature. Somewhat he sees in forms or hears in music or apprehends in mathematics, or believes practicable in mechanics or possible in political society, which no one else sees or hears or believes. This is the perpetual romance of new life, the invasion of God into the old dead world, when he sends into quiet houses a young soul with a thought which is not met, looking for something which is not there, but which ought to be there: the thought is dim but it is sure, and he casts about restless for means and masters to verify it; he makes wild attempts to explain himself and invoke the aid and consent of the bystanders. Baffled for want of language and methods to convey his meaning, not yet clear to himself, he conceives that though not in this house or town, yet in some other house or town is the wise master who can put him in possession of the rules and instruments to execute his will. Happy this child with a bias, with a thought which entrances him, leads him, now into deserts now into cities, the fool of an idea. Let him follow it in good and in evil report, in good or bad company; it will justify itself; it will lead him at last into the illustrious society of the lovers of truth.  30
  In London, in a private company, I became acquainted with a gentleman, Sir Charles Fellowes, who, being at Xanthus, in the Ægean Sea, had seen a Turk point with his staff to some carved work on the corner of a stone almost buried in the soil. Fellowes scraped away the dirt, was struck with the beauty of the sculptured ornaments, and, looking about him, observed more blocks and fragments like this. He returned to the spot, procured laborers and uncovered many blocks. He went back to England, bought a Greek grammar and learned the language; he read history and studied ancient art to explain his stones; he interested Gibson the sculptor; he invoked the assistance of the English Government; he called in the succor of Sir Humphry Davy to analyze the pigments; of experts in coins, of scholars and connoisseurs; and at last in his third visit brought home to England such statues and marble reliefs and such careful plans that he was able to reconstruct, in the British Museum, where it now stands, the perfect model of the Ionic trophy-monument, fifty years older than the Parthenon of Athens, and which had been destroyed by earthquakes, then by iconoclast Christians, then by savage Turks. But mark that in the task he had achieved an excellent education, and become associated with distinguished scholars whom he had interested in his pursuit; in short, had formed a college for himself; the enthusiast had found the master, the masters, whom he sought. Always genius seeks genius, desires nothing so much as to be a pupil and to find those who can lend it aid to perfect itself. 19  31
  Nor are the two elements, enthusiasm and drill, incompatible. Accuracy is essential to beauty. The very definition of the intellect is Aristotle’s: “that by which we know terms or boundaries.” Give a boy accurate perceptions. Teach him the difference between the similar and the same. Make him call things by their right names. Pardon in him no blunder. Then he will give you solid satisfaction as long as he lives. 20 It is better to teach the child arithmetic and Latin grammar than rhetoric or moral philosophy, because they require exactitude of performance; it is made certain that the lesson is mastered, and that power of performance is worth more than the knowledge. He can learn anything which is important to him now that the power to learn is secured: as mechanics say, when one has learned the use of tools, it is easy to work at a new craft.  32
  Letter by letter, syllable by syllable, the child learns to read, and in good time can convey to all the domestic circle the sense of Shakspeare. By many steps each just as short, the stammering boy and the hesitating collegian, in the school debate, in college clubs, in mock court, comes at last to full, secure, triumphant unfolding of his thought in the popular assembly, with a fulness of power that makes all the steps forgotten.  33
  But this function of opening and feeding the human mind is not to be fulfilled by any mechanical or military method; is not to be trusted to any skill less large than Nature itself. You must not neglect the form, but you must secure the essentials. It is curious how perverse and intermeddling we are, and what vast pains and cost we incur to do wrong. Whilst we all know in our own experience and apply natural methods in our own business,—in education our common sense fails us, and we are continually trying costly machinery against nature, in patent schools and academies and in great colleges and universities.  34
  The natural method forever confutes our experiments, and we must still come back to it. The whole theory of the school is on the nurse’s or mother’s knee. The child is as hot to learn as the mother is to impart. There is mutual delight. The joy of our childhood in hearing beautiful stories from some skilful aunt who loves to tell them, must be repeated in youth. The boy wishes to learn to skate, to coast, to catch a fish in the brook, to hit a mark with a snowball or a stone; and a boy a little older is just as well pleased to teach him these sciences. Not less delightful is the mutual pleasure of teaching and learning the secret of algebra, or of chemistry, or of good reading and good recitation of poetry or of prose, or of chosen facts in history or in biography.  35
  Nature provided for the communication of thought, by planting with it in the receiving mind a fury to impart it. ’T is so in every art, in every science. One burns to tell the new fact, the other burns to hear it. See how far a young doctor will ride or walk to witness a new surgical operation. I have seen a carriage-maker’s shop emptied of all its workmen into the street, to scrutinize a new pattern from New York. So in literature, the young man who has taste for poetry, for fine images, for noble thoughts, is insatiable for this nourishment, and forgets all the world for the more learned friend,—who finds equal joy in dealing out his treasures.  36
  Happy the natural college thus self-instituted around every natural teacher; the young men of Athens around Socrates; of Alexandria around Plotinus; of Paris around Abelard; of Germany around Fichte, or Niebuhr, or Goethe: in short the natural sphere of every leading mind. But the moment this is organized, difficulties begin. The college was to be the nurse and home of genius; but, though every young man is born with some determination in his nature, and is a potential genius; is at last to be one; it is, in the most, obstructed and delayed, and, whatever they may hereafter be, their senses are now opened in advance of their minds. They are more sensual than intellectual. Appetite and indolence they have, but no enthusiasm. These come in numbers to the college: few geniuses: and the teaching comes to be arranged for these many, and not for those few. Hence the instruction seems to require skilful tutors, of accurate and systematic mind, rather than ardent and inventive masters. Besides, the youth of genius are eccentric, won’t drill, are irritable, uncertain, explosive, solitary, not men of the world, not good for every-day association. You have to work for large classes instead of individuals; you must lower your flag and reef your sails to wait for the dull sailors; you grow departmental, routinary, military almost with your discipline and college police. But what doth such a school to form a great and heroic character? What abiding Hope can it inspire? What Reformer will it nurse? What poet will it breed to sing to the human race? What discoverer of Nature’s laws will it prompt to enrich us by disclosing in the mind the statute which all matter must obey? What fiery soul will it send out to warm a nation with his charity? What tranquil mind will it have fortified to walk with meekness in private and obscure duties, to wait and to suffer? Is it not manifest that our academic institutions should have a wider scope; that they should not be timid and keep the ruts of the last generation, but that wise men thinking for themselves and heartily seeking the good of mankind, and counting the cost of innovation, should dare to arouse the young to a just and heroic life; that the moral nature should be addressed in the school-room, and children should be treated as the high-born candidates of truth and virtue?  37
  So to regard the young child, the young man, requires, no doubt, rare patience: a patience that nothing but faith in the remedial forces of the soul can give. You see his sensualism; you see his want of those tastes and perceptions which make the power and safety of your character. Very likely. But he has something else. If he has his own vice, he has its correlative virtue. Every mind should be allowed to make its own statement in action, and its balance will appear. In these judgments one needs that foresight which was attributed to an eminent reformer, of whom it was said “his patience could see in the bud of the aloe the blossom at the end of a hundred years.” Alas for the cripple Practice when it seeks to come up with the bird Theory, which flies before it. Try your design on the best school. The scholars are of all ages and temperaments and capacities. It is difficult to class them, some are too young, some are slow, some perverse. Each requires so much consideration, that the morning hope of the teacher, of a day of love and progress, is often closed at evening by despair. Each single case, the more it is considered, shows more to be done; and the number of tasks, on the other. Whatever becomes of our method, the conditions stand fast,—six hours, and thirty, fifty, or a hundred and fifty pupils. Something must be done, and done speedily, and in this distress the wisest are tempted to adopt violent means, to proclaim martial law, corporal punishment, mechanical arrangement, bribes, spies, wrath, main strength and ignorance, in lieu of that wise genial providential influence they had hoped, and yet hope at some future day to adopt. Of course the devotion to details reacts injuriously on the teacher. He cannot indulge his genius, he cannot delight in personal relations with young friends, when his eye is always on the clock, and twenty classes are to be dealt with before the day is done. Besides, how can he please himself with genius, and foster modest virtue? A sure proportion of rogue and dunce finds its way into every school and requires a cruel share of time, and the gentle teacher, who wished to be a Providence to youth, is grown a martinet, sore with suspicions; knows as much vice as the judge of a police court, and his love of learning is lost in the routine of grammars and books of elements. 21  38
  A rule is so easy that it does not need a man to apply it; an automaton, a machine, can be made to keep a school so. It facilitates labor and thought so much that there is always the temptation in large schools to omit the endless task of meeting the wants of each single mind, and to govern by steam. But it is at frightful cost. Our modes of Education aim to expedite, to save labor; to do for masses what cannot be done for masses, what must be done reverently, one by one: say rather, the whole world is needed for the tuition of each pupil. The advantages of this system of emulation and display are so prompt and obvious, it is such a time-saver, it is so energetic on slow and on bad natures, and is of so easy application, needing no sage or poet, but any tutor or schoolmaster in his first term can apply it,—that it is not strange that this calomel of culture should be a popular medicine. On the other hand, total abstinence from this drug, and the adoption of simple discipline and the following of nature, involves at once immense claims on the time, the thoughts, on the life of the teacher. It requires time, use, insight, event, all the great lessons and assistances of God; and only to think of using it implies character and profoundness; to enter on this course of discipline is to be good and great. It is precisely analogous to the difference between the use of corporal punishment and the methods of love. It is so easy to bestow on a bad boy a blow, overpower him, and get obedience without words, that in this world of hurry and distraction, who can wait for the returns of reason and the conquest of self; in the uncertainty too whether that will ever come? And yet the familiar observation of the universal compensations might suggest the fear that so summary a stop of a bad humor was more jeopardous than its continuance.  39
  Now the correction of this quack practice is to import into Education the wisdom of life. Leave this military hurry and adopt the pace of Nature. Her secret is patience. Do you know how the naturalist learns all the secrets of the forest, of plants, of birds, of beasts, of reptiles, of fishes, of the rivers and the sea? When he goes into the woods the birds fly before him and he finds none; when he goes to the river-bank, the fish and the reptile swim away and leave him alone. His secret is patience; he sits down, and sits still; he is a statue; he is a log. These creatures have no value for their time, and he must put as low a rate on his. By dint of obstinate sitting still, reptile, fish, bird and beast, which all wish to return to their haunts, begin to return. He sits still; if they approach, he remains passive as the stone he sits upon. They lose their fear. They have curiosity too about him. By and by the curiosity masters the fear, and they come swimming, creeping and flying towards him; and as he is still immovable, they not only resume their haunts and their ordinary labors and manners, show themselves to him in their work-day trim, but also volunteer some degree of advances towards fellowship and good understanding with a biped who behaves so civilly and well. Can you not baffle the impatience and passion of the child by your tranquillity? Can you not wait for him, as Nature and Providence do? Can you not keep for his mind and ways, for his secret, the same curiosity you give to the squirrel, snake, rabbit, and the sheldrake and the deer? He has a secret; wonderful methods in him; he is,—every child,—a new style of man; give him time and opportunity. Talk of Columbus and Newton! I tell you the child just born in yonder hovel is the beginning of a revolution as great as theirs. But you must have the believing and prophetic eye. Have the self-command you wish to inspire. Your teaching and discipline must have the reserve and taciturnity of Nature. Teach them to hold their tongues by holding your own. Say little; do not snarl; do not chide; but govern by the eye. See what they need, and that the right thing is done.  40
  I confess myself utterly at a loss in suggesting particular reforms in our ways of teaching. No discretion that can be lodged with a school-committee, with the overseers or visitors of an academy, of a college, can at all avail to reach these difficulties and perplexities, but they solve themselves when we leave institutions and address individuals. The will, the male power, organizes, imposes its own thought and wish on others, and makes that military eye which controls boys as it controls men; admirable in its results, a fortune to him who has it, and only dangerous when it leads the workman to overvalue and overuse it and precludes him from finer means. Sympathy, the female force,—which they must use who have not the first,—deficient in instant control and the breaking down of resistance, is more subtle and lasting and creative. I advise teachers to cherish mother-wit. I assume that you will keep the grammar, reading, writing and arithmetic in order; ’t is easy and of course you will. But smuggle in a little contraband wit, fancy, imagination, thought. If you have a taste which you have suppressed because it is not shared by those about you, tell them that. Set this law up, whatever becomes of the rules of the school: they must not whisper, much less talk; but if one of the young people says a wise thing, greet it, and let all the children clap their hands. They shall have no book but school-books in the room; but if one has brought in a Plutarch or Shakspeare or Don Quixote or Goldsmith or any other good book, and understands what he reads, put him at once at the head of the class. Nobody shall be disorderly, or leave his desk without permission, but if a boy runs from his bench, or a girl, because the fire falls, or to check some injury that a little dastard is inflicting behind his desk on some helpless sufferer, take away the medal from the head of the class and give it on the instant to the brave rescuer. If a child happens to show that he knows any fact about astronomy, or plants, or birds, or rocks, or history, that interests him and you, hush all the classes and encourage him to tell it so that all may hear. Then you have made your school-room like the world. Of course you will insist on modesty in the children, and respect to their teachers, but if the boy stops you in your speech, cries out that you are wrong and sets you right, hug him! 22  41
  To whatsoever upright mind, to whatsoever beating heart I speak, to you it is committed to educate men. By simple living, by an illimitable soul, you inspire, you correct, you instruct, you raise, you embellish all. By your own act you teach the beholder how to do the practicable. According to the depth from which you draw your life, such is the depth not only of your strenuous effort, but of your manners and presence.  42
  The beautiful nature of the world has here blended your happiness with your power. Work straight on in absolute duty, and you lend an arm and an encouragement to all the youth of the universe. Consent yourself to be an organ of your highest thought, and lo! suddenly you put all men in your debt, and are the fountain of an energy that goes pulsing on with waves of benefit to the borders of society, to the circumference of things.  43
 
Note 1. An invitation to attend and speak words of counsel at the summer festivals attendant upon the graduating exercises of colleges throughout the country always has great attraction for Mr. Emerson. To Carlyle, always praising his friend’s words, and as constantly recommending silence and inveighing against speech, Mr. Emerson wrote in 1841: “As usual at this season of the year I, incorrigible spouting Yankee, am writing an oration to deliver to the boys in one of our little country colleges nine days hence. You will say I do not deserve the aid of any Muse. O but if you knew how natural it is to me to run to these places! Besides, I am always lured on by the hope of saying something which shall stick by the good boys.”
  Of course the privilege of the scholar and his corresponding duties, the objects of study and thought, and advice on the choice, use and limitations of books, were the subjects treated. The essays in this volume on the Scholar and the Man of Letters were college addresses, and the present essay was made up from material used in several given on such occasions, especially those at Waterville College in Maine, and at Dartmouth College at Hanover, New Hampshire, in 1863, and at Middlebury, Vermont, in 1864.
  It should be remembered that Mr. Emerson had experience as a teacher in both city and country schools for four years, in which pursuit he had little satisfaction, because, being shy and young, he did not follow his instincts and break loose as much as he would have liked to do from routine methods. In his village life he served for many years on the School Committee, but with great modesty, and in his later life he served on the Board of Overseers of Harvard College, admiring rather the administrative ability of others than taking an active part. He was also on visiting committees. Of his service on these Mr. Cabot says: “He was chairman, from time to time, of committees, of whose reports I find fragmentary drafts among his papers, mostly of a general character; insisting that the aim of the college being to make scholars, the degrees, honors and stipends should be awarded for scholarship, and not for deportment; and that scholarship is to be created, not by compulsion, but by awakening a pure interest in knowledge. ‘The wise instructor accomplishes this by opening to his pupils precisely the attractions the study has for himself. He is there to show them what delights and instructs himself in Homer, or Horace, or Dante, and not to weigh the young man’s rendering, whether it entitles to four or five or six marks. The marking is a system for schools, not for the college; for boys, not for men; and it is an ungracious work to put on a professor.’” [back]
Note 2. In his lecture “Boston,” Mr. Emerson says, “I trace to this deep religious sentiment and to its culture great and salutary results to the people of New England; first, namely, the culture of the intellect, which has always been found in the Calvinistic church.” He then quotes with pride the order of the General Court of Massachusetts in 1637, with regard to the establishment of schools in all towns “after the Lord has increased them to more than fifty householders,” beginning, “to the end that learning may not be buried in the graves of the forefathers, ordered,” etc. [back]
Note 3. Some paragraphs in this portion of the Essay come from lectures on Home, and probably from “School,” in the course on Human Life given in Boston in 1838–39. [back]
Note 4. The passage on the blessings of the home life among the comparatively poor, in the essay on Domestic Life (Society and Solitude, pp. 119–121), shows Poverty as a teacher. The following passage is from the lecture on Home given in 1839:—
  “The instinct of the mind, its sense of stability, demands some outward type, a home, and as fast as one and another are seen to be impermanent, transfer its regard. To the infant, the mother, the bed, the house and furniture supply the object. Presently these pass away; the boys finds that he and they can part and he remain whole. The old ties fade and are succeeded by new, which prove equally fleeting. He is not yet a man if he have not learned the household laws, the precepts of economy and how to reconcile them with the promptings of love, of humanity. A wise man can better afford to spare all the marts and temples and galleries and state-houses and libraries than this key that deciphers them all.” [back]
Note 5.
  For the Muse gave special charge
His learning should be deep and large,
And his training should not scant
The deepest lore of wealth or want:
His flesh should feel, his eyes should read
Every maxim of dreadful Need;
In its fulness he should taste
Life’s honeycomb, but not too fast.
“The Poet,” Poems, Appendix.    
 [back]
Note 6. “Kepler and Newton are born with a taste for the manners of Nature, and catch the whole tune from a few bars, usually from one; for they know that the single fact indicates the universal law.”—Lecture on Seven Metres of Intellect, 1866. [back]
Note 7. Compare the chapter on Language, in “Nature,” in the first volume. [back]
Note 8. See in “The Poet” the lines beginning,—
          Divine Inviters! I accept
The courtesy ye have shown and kept
From ancient ages for the bard, etc.
 [back]
Note 9.
                    Being’s tide
Swells hitherward, and myriads of forms
Live, robed with beauty, painted by the sun,
Their dust, pervaded by the nerves of God,
Throbs with an overmastering energy
Knowing an doing.
“Pan,” Poems, Appendix.    
 [back]
Note 10. The value of a day is told in “Works and Days,” in Society and Solitude. [back]
Note 11. Mr. Emerson’s young friends John and Henry Thoreau, in their private school in Concord, and especially Mr. Alcott in his schools in Connecticut and Boston, had practised some of the methods, then ridiculed, now held in the very highest esteem. Horace Mann had made wonderful improvements in the Massachusetts public schools, but in very practical ways. George Barrell Emerson [Author of the Trees and Shrubs of Massachusetts and of Recollections of an Old Teacher], a distant cousin and highly valued friend of Mr. Emerson, had done much towards raising the quality of public instruction and had kept a school for young ladies in Boston, noted for its excellence. [back]
Note 12. The compensatory swing of the pendulum of public opinion towards athletics and manual training for boys and girls has surely come. [back]
Note 13. In his address to the Adelphic Union at Williams College, in 1854, Mr. Emerson said:—
  “Trade is not to know friends, or wife, or child, or country. But this walking-ledger knows that though he, poor fellow, has put off his royal robes, somewhere the noble humanity survives, and this consoles him for the brevity and meanness of his street-life. He has not been able to hide from himself that this devotion to means is an absurdity; is, for a livelihood, to defeat the ends of living…. He has said, Let there be schools, a clergy, art, music, poetry, the college. But if the youth, looking over the college wall at the houses and the lives of the founders, make the mistake of imitating them, they may well say, ‘We paid you that you might not be a merchant. We bought and sold that you might not buy and sell, but reveal the reason of trade. We did not want apes of us, but guides and commanders.’” [back]
Note 14. “We rightly speak of the guardian angels of children. How superior in their security from infusions of evil persons, from vulgarity and second thought! They shed their own abundant beauty on the objects they behold. Therefore they are not at the mercy of such poor educators as we adults. If we huff and chide them, they soon come not to mind it and get a self-reliance; and if we indulge them to folly, they learn the limitation elsewhere.”—“Uses of Great Men,” Representative Men. [back]
Note 15. In some notes written by Mr. Emerson in 1846, for a little speech at the reunion of his class, twenty-five years after graduating, after telling of all the various works they have in those years been called upon to do, he adds: “But, if we have done these things well, as I doubt not, it was because we could carry ourselves good-humouredly as boys.” [back]
Note 16. Compare, in the “Fragments on the Poet,” in the Appendix to the Poems, the lines beginning,—
  For though, and not praise;
Thought is the wages
For which I sell days, etc.
 [back]
Note 17. Mr. Emerson had been greatly pleased with Thomas Hughes’s books, and also with the life of Hodson, his schoolmate at Rugby, Twelve Years of a Soldier’s Life in India, to which he wrote the introduction. During one of Mr. Emerson’s winter lecturing-trips, perhaps in 1860, he was invited to visit a school and say something to the children. In his speech he advised them to read some books that he thought well of, among them Tom Brown. Next day he was denounced in the local paper for spreading incendiary abolitionist doctrines in the schools and holding up the traitor John Brown as an exemplar. [back]
Note 18. His practice was exactly in accordance with his word. With all his sweetness and serenity and the respect with which he treated his own and others’ children, he had the quality of inspiring awe at any moment, and resistance to him by word or act was impossible. [back]
Note 19. Sir Charles Fellow’s discovery of Xanthus, the capital of old Lycia, was in 1838. He took Mr. Emerson to the British Museum to show him the results of his ten years’ labor. The finest part were the statues in honor of the twelve cities which sent aid to Harpagus, the general who reduced the Ionian cities. [back]
Note 20. Mr. Emerson elsewhere tells that Dr. Johnson is reported to have said: “If the child says he looked out of this window, when he looked out of that—whip him!” [back]
Note 21. In spite of Mr. Emerson’s humble opinion of his success in his schools, he was remembered with respect and regard by his pupils. Mr. Benjamin Peter Hunt, of Philadelphia, was his pupil in the school at Chelmsford, a boy of whom Mr. Emerson said later, “He was a philosopher whose conversation made all the social comfort I had.” Mr. Hunt wrote to him in 1860:—
  “It is now thirty-five years since you began your teachings to me, and, with the exception of the great rough impartial world, I think they are the best which I ever received from any man I have personally known. I hope I shall continue to receive similar teachings thankfully, as at present, for many years to come.”
  In 1865 the ladies whom he had taught as girls in Boston invited him to meet them, and among his words to them on that occasion were the following:—
  “I still recall my terrors at entering the school; my timidities at French, the infirmities of my cheek, and my occasional admiration of some of my pupils,—absit invidia verbo,—and the vexation of spirit when the will of the pupils was a little too strong for the will of the teacher…. I am afraid none but I remembers the merit of the ‘compositions’ which I carefully read, and with the wish to fix their comparative rank…. Now I have two regrets in regard to the school. The first is that my teaching was partial and external. I was at the very time already writing every night, in my chamber, my first thoughts on morals and the beautiful laws of compensation and of individual genius, which to observe and illustrate have given sweetness to many years of my life. I am afraid no hint of this ever came into the school, where we clung to the safe and cold details of languages, geography, arithmetic and chemistry. Now I believe that each should serve the other his or her strength, not by their weakness; and that, if I could have had one hour of deep thought at that time, I could have engaged you in thoughts that would have given reality and depth and joy to the school, and raised all the details to the highest pleasure and nobleness. Then I should have shown you (as I did afterwards to later friends) the poems and works of imagination I delighted in; the single passages which have made some men immortal. The sharing a joy of this kind makes teaching a liberal and delicious art. What I wonder at is that I did not read to you, and attempt to teach you to read, certain selections of Shakspeare and the poets, in which in late years I have had a certain degree of success.” Yet the “fair-haired daughters of this raw city” against whom he had “lifted the truncheon,” as he wrote forty-two years earlier, brought no complaint against him. [back]
Note 22. Mr. Emerson often spoke of the good he had received then and later from works of poetry or imagination smuggled under the bench in school and college.
  All through college, he was diligently working along the lines that his genius pointed out, to the neglect, however, of the required mathematics, a hopeless task always to him. His rank was about halfway down his class list, but he won prizes for speaking and composition.
  He used to express to his friends his pleasure that “children nowadays are encouraged to do things and taught to do them,” as contrasted with the times when childish virtue was summed up in the familiar lines of negative virtue,—
  “Speak when you’re spoken to,
Do what you’re bid,
Shut the doors after you,
And you’ll never be chid.”
 [back]
 
 
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