Observations upon Liberal Education. George Turnbull
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I write in an hurry, have neither health or leisure to meditate before I scribble, or to review it when on my paper. You know my way of thinking, my writing is as much extempore and as careless. When I see you, an hour’s conversation shall add many other hints———
This letter, tho’ the writer had not seen the following discourses on education, is almost as just an abstract of them as if it had been intended for such. And whoever thinks it worth while to see the methods of education which are there briefly hinted, more amply explained and urged, will, we hope, find full satisfaction, by a careful perusal of this treatise. Every thing with relation to the liberal formation of youth, is perhaps fully enough discoursed of in the essay itself. But the other two pieces, in which ancient personages are introduced conversing about education, are added; because this hath generally been reckoned a more lively and agreeable way of representing the sentiments of the ancients upon any subject, than mere narrative.—These pieces were originally wrote for the satisfaction of a friend, who desired to know the opinion of certain ancient sages with respect to education, and proposed that in answering his question, the character of some ancient reciting conversations upon the subject might be assumed. And because4 nothing here is fictitious but the plan, for which liberty there is very good authority amongst the moderns as well as the ancients, they are sent into the world in the same form, for the very same reasons that it was desired they might be wrote in it; namely, for the reasons often given by Plato and Cicero in their dialogues, or recitals of conversations, for choosing that method of delivering their philosophy.5 “Quasi enim ipsos induxi loquentes, ne, inquam & inquit, saepius interponerentur, atque ut tanquam a praesentibus coram haberi sermo videretur.—Genus autem hoc sermonum, positum in veterum authoritate, & eorum illustrium, plus nescio quo pacto, videtur habere gravitatis.”6
Finally, in them several material points relating to education are more minutely canvassed than in the Essay, because dialogue way of writing affords more room than any other for stating objections, and setting things in a variety of lights. And all I have further to add in this introduction is, That the whole is most sincerely intended for what will readily be owned to be the best and most important of ends, the assistance of those who are concerned in the education of youth in that momentous task, and the direction of young gentlemen, who having made some advances in useful knowledge, are desirous of making further improvements by a proper prosecution of their studies.
Plutarchus Plasmatias to His Friend Fundanus, Concerning Education
In the better days of Greece, and long afterwards, the education of youth was reckon’d a most honourable employment: For while virtue was in repute, employments were honoured in proportion to their usefulness. Hence many of noble birth and easy fortunes, disdained not to become preceptors,7 and take youth under their tuition. In every city there were many schools, under the inspection of men of great probity and prudence, who confined themselves to a small number of pupils, well-knowing that it is much easier for one gardiner to take proper care of a very large garden or nursery of plants and flowers, which yet an expert honest gardiner will not undertake, than for one person, however great his abilities may be, to bestow all the due attention and suitable culture upon a great number of young minds, which variety of natural genius’s and dispositions must require. Some indeed read lectures, or discoursed to great numbers promiscuously in publick assemblies: but those succeeded best in the formation of youth, who restricted themselves to such a flock as they could constantly have within their sight, and be fully and familiarly acquainted with.
It was disputed in the days of Socrates, whether private or public education ought to be preferred. For certain sophists, who studied their own private profit, more than the real advantage of their scholars, pled strongly for the great benefit arising from being bred amidst many rivals in numerous schools. But Socrates is said to have determined the matter, as he generally did, by shewing that the right way lay in the middle between private and public education; whereas the debate was generally stated as if there were no midway between the two.
Socrates thus addressed8 Callias.
SOC. You have two Sons, Callias, have you not?
CAL. I have.
SOC. If these sons of yours were calves or colts, would you not take care of them, and commit the charge of bringing them up to one well-skilled in agriculture, horsemanship, and breeding of animals? But being young men, have you no thoughts of setting one over them to form and educate them? No doubt you have: and consequently you have been looking about for one well versed in the arts of human and civil life? Now I would gladly know if you have found a fit person for this trust?
CAL. I have.
SOC. Who is he pray, and of what country?
CAL. Evenus is the person, a Parian. He has long professed the art of teaching and moulding youth, and is reputed to be a perfect master of it.
SOC. He is a happy and useful man, if he be indeed qualified for this great work, and sedulously applies himself to it. How happy and valuable should I think myself if I thoroughly understood it? But what is his price?
CAL. It is not in reality high, tho’ many think it so. But perhaps you wonder he should take a hire.
SOC. You mistake the matter much. For had I money, I should think it, even at my age, very well bestowed in the purchase of wisdom. I know no profession that better deserves a high reward than that of a preceptor. And tho’ one may go about instructing in virtue and true wisdom in public places,9 those who are disposed to learn from him, without taking money; yet it cannot be expected that those who receive youth into their houses, which must be done in order to take all the care of them that is necessary for sowing the seeds of wisdom into their minds, and training them up in virtue;—’tis not to be expected, I say, that any should do this at their own expence. You know how greatly I value many who profess this art, and how much I think the state obliged to them; since it is by the right education of youth that the foundation-stones of public and private happiness are laid.—But what number may Evenus have under his tutorage at once?
CAL. He has a vast reputation, and his house is always full. He has at present above threescore pupils. But you seem to sneer—perhaps you prefer private to public education, and think one or two boys task enough for any one preceptor. So I once thought. But Evenus soon brought me out of this error. The question however has been so much debated, that I should be glad, Socrates, if you are not in a hurry, to hear you upon the subject.
SOC. I am not in so great a haste as to leave you till we have canvassed this important matter a little: on the contrary, I am very glad you have proposed it. For I lately found our Friend Hippias very pensive, and in great doubts what to do with his son. And having urged him to vent his anxiety to me his old acquaintance, in whom he had oftener than once placed some confidence, he told me, his son being now seven years of age, he was at a great loss what to do with him. For, said he, if I keep him always at home, he will be in danger of becoming my young master; and if I send him abroad to a school consisting of troops of boys, assembled together from parents of all kinds, how is it possible to preserve him from the infection of that rudeness and vitiousness which must prevail in all such moatly medleys. In my house he will perhaps be kept more innocent, but he will go out of it more ignorant of the world, and therefore very unfit for it. Yet launch into it he must. Wanting here at home sufficient variety of company, and being constantly used almost to the same faces, he will, when he comes abroad, be a sheepish or conceited creature.
CAL. There indeed is the difficulty, and how, pray, did you advise him?
SOC. What do you think, Callias?
CAL. I see the emulation of school-fellows puts life and spirit into young lads. Being abroad, and inured to bustle and shift amongst many boys of his own age, makes a young man bold and fit for justling and pushing when he comes into the world. Does it not?
SOC. We shall consider this afterwards. But let me first tell you how I answered Hippias.
CAL. Go on then.
SOC. Which do you, Hippias, said I, think most necessary to the happiness of your son, virtuous habits early established and well confirmed, or that which is called learning,