Most of the thoughts contained in this volume were originally expressed at our breakfasts. It seems only fitting, then, that on presentation to a larger audience they should be dedicated to you.

J. J. W.

Our Lady's Day. August 15, 1910

PREFACE

The reason for publishing this volume of lectures and addresses is the persuasion that present-day educators are viewing the history of education with short-sighted vision. An impression prevails that only the last few generations have done work of serious significance in education. The history of old-time education is neglected, or is treated as of at most antiquarian interest and there is a failure to understand its true value. The connecting link between the lectures and addresses is the effort to express in terms of the present what educators were doing in the past. Once upon a time, when I proclaimed the happiness of the English workmen of the Middle Ages, the very positive objection was raised, "How could they be happy since their wages were only a few cents a day?" For response it was only necessary to point out that for his eight cents, the minimum wage by act of Parliament, the workman could buy a pair of handmade shoes, that being the maximum price established by law, and other necessaries at similar prices. If old-time education is studied with this same care to translate its meaning into modern values, then the very oldest education of which we have any record takes on significance even for our time.

While it is generally supposed that there are many new features in modern education, it requires but slight familiarity with educational history to know that there is very little that is novel. Such supposedly new phases as nature-study and technical training and science, physical as well as ethical, are all old stories, though they have had negative phases during which it would be hard to to trace them. The more we know about the history of education the greater is our respect for educators at all times. Nearly always they had a perfectly clear idea of what they were trying to do, they faced the problems of education in quite the same spirit that we do and often solved them very well. Indeed the results of many periods of old-time education are much better than our own, even when judged by our standards.

Unfortunately there exists a very common persuasion that evolution plays a large role in education and that we, "the heirs of all the ages in the foremost files of time," are necessarily in the forefront of educational advance. There has been much progress in education in the last century, but it would, indeed, be a hopeless world if there had not been progress out of the depths in which education was plunged in the eighteenth century. There were a number of reformers in education at the end of the eighteenth and the beginning of the nineteenth century. It was rather easy to be an educational reformer at that time. The lowest period in the history of education was about the middle of the eighteenth century. It has been assumed that since we are far ahead of that generation we must be still farther ahead of the people who preceded them. That is the mistake. There are periods of education of very great significance centuries long before that time.

In educational lectures and addresses for the past five years, I have been trying to translate into modern terms the meaning of these old periods of education. A great many teachers have thought the ideas valuable and suggestive and so I am tempted to publish them in book form. There is an additional reason, that of wishing to create a bond of sympathy between the two systems of education that have grown up in this country. For some three generations now Catholic educators have been independently building up a system of education from the elementary schools to the university. The American world of education is coming to recognize how much they have accomplished. There has even been some curiosity expressed as to how it was all done in spite of apparently insuperable obstacles. One phase of Catholic education, its thorough-going conservatism and definite effort to value the past properly and take advantage of its precious lessons, is here represented.

My own educational interests have been taken up much more of late years with medicine than with other phases of this subject. Hence the volume contains certain addresses relating to the history of medical education. They are more intimately linked with the general subject of education than might perhaps be thought. We have had finely organized medical education at a number of times in the past, and, indeed, at the present moment can find inspiration and incentive in studying the legal regulation of medicine and of medical education in what might seem to be so-unpromising a time as the thirteenth century. For true educational progress there has always been need of close sympathy between the non-professional and the professional department of universities. Only when the professional schools are real graduate departments, requiring under-graduate training for admission, is the university doing its work properly. This was the rule in the past–hence the precious lessons for the present in the story of these old-time universities.

These lectures and addresses were actually delivered, not merely read. They were written with that purpose. Certain repetitions that would have been avoided if the articles had been prepared directly for reading and not for an audience, may be noted. Some of the subjects overlap and certain phases had to be treated usually in variant form in different lectures. For these faults the reader's indulgence is craved.

EDUCATION, HOW OLD THE NEW

"Nothing under the sun is new, neither is any man able to say: Behold this is new: For it hath already gone before in the ages that were before us."

–-Ecclesiastes i:10.

"Nullum est jam dictum, quod non dictum sit prius."

–-Terence, Eun. Prol., 41.

[Nothing is now said which was not said before.]

St. Jerome relates that his preceptor Donatus, commenting on this passage of Terence, used to say: "Pereant qui ante nos nostra dixerunt."

[May they perish who said our good things before us.]

EDUCATION, HOW OLD THE NEW ¹

Popular lectures are usually on some very up-to-date subject. Indeed, as a rule they are on subjects that are developing at the moment, and the main aim of the lecturer is to forecast the future. It is before a thing has happened that we want to know about it now, and though, as not infrequently occurs, the lecturer's forecast does not in the event prove him a prophet nor the son of a prophet, for nature usually accomplishes her purposes more simply than the closet philosopher anticipates, at least we have the satisfaction for the moment of thinking that not only are we up to date but a little ahead of it. Unfortunately I have to claim your indulgence this evening in this matter, for taking just the opposite course. I am to talk about the oldest book in the world, its old-fashioned yet novel contents, its up-to-date applications, and its significance for the history of the race and, above all, the history of education. The one interesting feature, as I hope, of what I have to say, is that old-time methods in education as suggested by this little volume are strangely familiar and its contents are as significant now as they were in the old time from which it comes. The book was written almost as long before Solomon as Solomon is before us, yet there is a depth of practical wisdom about it that eminently recalls the expression "there is nothing new under the sun."

So much attention has been given to education in recent years, we have made such a prominent feature of it in life, have spent so much money on it, have devoted so much time and thought to its development and organization, that we feel very sure that what we are doing now in every line of educational effort represents–indeed must represent–a great advance over anything and everything that was ever accomplished in the past. To say anything else would seem to most people pure pessimism. It would mean that in spite of all the efforts of men we were not making advances. As a matter of fact, all of us know that it is quite possible to make heroic efforts so sadly misdirected that they accomplish nothing and get us nowhere. Progress depends not on effort but on the proper direction of the effort. We are supposed, however, to represent one phase and that at the front rank of an inevitable advance in things human, pushed forward, as it were, by the wheel of evolution in its ceaseless progress, and bound therefore to make advancement. It is with this idea, so commonly accepted, that I would take issue by showing how much was accomplished in the past that anticipates much of what we are occupied with at the present time, and that serves to show what men can accomplish at any time when they set themselves to doing things with high ideals, well-considered purpose and strenuous effort.

There are those who insist that unless men have the encouraging feeling that they are making progress, their efforts are likely to be less strenuous than would otherwise be the case. There are those who think apparently that compliments make the best incentive for successful effort. Some of us who know that the world's best work, or at least the work of many of the world's great men, has been done in the midst of opposition, in the very teeth of criticism, in spite of discouragement, may not agree with that opinion. The history of successful accomplishment seems to show, indeed, that incentive is all the stronger as the result of the opposition which arouses to renewed efforts and the criticism which strips whatever is new of errors that inevitably cling to it at the beginning. On the other hand, if there is anything that the lessons of history make clear it is that self-complacency is the very worst thing, above all for intellectual effort of any kind, and that criticism, when judicious, is always beneficial.

Above all, comparisons are likely to be chastening in their effects to make us realize that what we are doing at any particular time does not mean so much more than what many others have done and may indeed even mean less. It is rather interesting, then, to set our complacent assurance that we are doing such wonderful work in education and represent such magnificent progress over against some of the educational work of the past. After all we are not nearly so self-congratulatory about our education, its ways and methods and, above all, its success as we were a dozen years ago. There are many jarring notes of discordant criticism of methods heard, there are many deprecatory remarks passed with regard to our supposed success, and there have been some educators unkind enough,–and, unfortunately, they are often of the inner circle of our educational life,–to say that we are lacking in scholarship to a great degree, and that much of our so-called educational progress has been a tendency toward an accumulation of superficial information rather than a training of the intellect for power. The absolute need of the distinction between education for information and for power has been coming home to us. Above all, we have felt that we were not a little deceived by appearances in education and so are more ready to listen to suggestions of various kinds.

Under these circumstances it has seemed to me, that a calling of attention to what was accomplished at certain long-past periods for education, would not only be of interest as information for teachers, but might possibly be helpful or at least suggestive, in the midst of the somewhat disordered state of mind that has resulted from recent criticisms of our educational methods and success, by men whose interest in education cannot be doubted and whose opportunities for knowing are the best. For we are in a time when nearly every important educator, president of a university, dean of a department, old-time teacher or old, thoughtful pupil with the interest of Alma Mater at heart, who has had something to say with regard to education has said it in rather derogatory fashion. Perhaps, then, it will do us good to study the periods of the past and see what they did, how their methods differed or still more often were like our own, what their success was like and what we may learn from them. The surprising thing is the number of repetitions of present-day experiences in education that we shall find in the past. This is true, however, in every mode of thinking quite as well as in education, once careful investigation of conditions is made.

If we begin at the beginning and take what is sometimes called the oldest book in the world, we shall see how early definite educational ideas took form. It is a set of moral lessons or instructions given, or supposed to be given, by a father to his son. The father's name was Ptah Hotep. He was a vizier of King Itosi of the Fifth Dynasty in Egypt, some time about 3500 B.C. The Egyptologists used to date him earlier than that, but in recent years they have been clipping centuries off Egyptian dates until perhaps King Itosi must be considered as having lived probably not earlier than 3350 B.C. That makes very little difference for our purpose, however. The oldest manuscript copy of the book was written apparently not later than 2900 b.c. It exists as the famous Prisse Papyrus in the Bibliothèque Nationale in Paris. There is another copy in the British Museum. There is a pretty thorough agreement as to these dates, so that we can be sure that this little book which has come to be known as the Instruction of Ptah Hotep, or the Proverbs of Ptah Hotpu–another form of his name with a variation in the title–represents the wisdom of the generations who lived in Egypt about 5000 years ago. It was written, as I have said, almost as long before Solomon as Solomon is before us, so that the character of the moral instructions which it contains is extremely interesting.

There must have been a number of copies of it made. This and books like it were used as schoolbooks in Egypt. They were employed somewhat as we employ copybooks. The writing of the manuscript is the old hieratic, cursive writing of the Egyptians, not their hieroglyphics, and the children used portions of this book as copies, listened to dictation from it and learned to write the language by imitating it. Of books similar to it we have a number of manuscript copies. Some of these copies preserved from before 2000 B.C. are full of errors such as school children would make in taking down dictation. This was their method of teaching spelling, and after the children had spelled the words the teacher went over them and corrected the mistakes. These corrections were made in a different colored ink from that used by the pupils! The whole system of teaching, as it thus comes before us, resembles our own elementary school teaching much more than we might think possible. Spelling, writing, composition are all taught in this way yet, or at least they were when I was at school, and while I have heard that some of the old-fashioned methods were going out, I have also received some hints of the reaction by which they are coming in again, so that the Egyptian methods take on a new interest.

Perhaps there is no more interesting feature of the education of that olden time than the fact that these books which were used as copybooks in the school contain moral lessons. We have been neglecting these in our schools and have come to recognize the danger of such neglect. Definite efforts at the organization of moral teaching in some form are being made by many teachers, and their necessity is recognized by all educators. All of these old Egyptian books, then, will have a special claim on our interest at the present time. Above all, the oldest of them, though it is literally the oldest book in the world, merits our attention, because its moral teaching is very clear-cut and its emphasis on ethical precepts very pronounced.

We would be very prone to think that what an old father has to say to his boy over fifty centuries ago would have, at most, only an antiquarian interest for us. It is not easy even to imagine that the old gentleman could have known human nature so well and written from so close to the heart of humanity because of his love for his boy, that his words would always have a practical application in life. Such, however, is actually the case. Any father of the modern time would be proud to be able to give to his boy the eminently practical maxims that this old father has written down. If there is any advice that will be helpful for youth, for the young usually demand that they shall have their own experience and not take it at second hand, this is the advice that is of value. Only fools, it is said, learn by their own experience, but then there is good Scripture warrant for believing that they were not all wise men in the olden time, and we are pretty well agreed that all the fools are not dead yet. If advice can be of service, however, from one generation to another, then here is the wisdom of age for the inexperience of youth. At least it will serve after the event to show youth that it was properly warned and that it is entirely its own fault if it has been making a fool of itself–as other generations have done before.