True idea found in Nature.

this destruction and wreck are certain for every affair." These words of Carlyle's express Froebel's thought about education. Before attempting to educate we must do all we can to ascertain the divine message and must then direct our proceedings by it. The divine message must be learnt according to Froebel by studying the nature of the organism we have to assist in developing. Each human being must "develop from within, self-active and free, in accordance with the eternal law. This is the problem and the aim of all education in instruction and training; there can be and should be no other” (Ed. of M., 13). For "all has come forth from the Divine, from God, and is through God alone conditioned. To this it is that all things owe their existence-to the Divine working in them. The Divine element that works in each thing is the true idea (das Wesen) of the thing." Therefore "the destiny and calling of all things is to develop their true idea, and in so doing to reveal God in outward and through passing forms."

§ 19. What we must think of then is the "true idea" which each child should develop. How is this idea to be ascertained? In other words, how are we to learn the Divine Message about the bringing up of children? This Message is given us through the works of God. "In the creation, in nature and the order of the material world, and in the progress of mankind, God has given us the true type (Urbild) of education."

educators lay to heart philosophy: We comThey are to be very education they give is

§ 20. So Froebel would have all the great principle of the Baconian mand Nature only by obeying her. cautious how they interfere, and the to be "passive, following." Even in teaching they must

God acts and man acts.

bear in mind, that "the purpose of teaching is to bring ever more out of man rather than to put more and more into him." (Ed. of M., 279.) Froebel in fact taught the Pestalozzian doctrine that the function of the educator was that of "benevolent superintendence."*

§ 21. But if Froebel would thus limit the action of the educator he would greatly extend the action of those educated; and here we see the great principle with which the name of Froebel is likely to be permanently associated. "The starting-point of all that appears, of all that exists, and therefore of all intellectual conception, is act, action. From the act, from action, must therefore start true human education, the developing education of the man; in action, in acting, it must be rooted and must spring up.

Living, acting, conceiving,―these must form a triple chord within every child of man, though the sound now of this string, now of that, may preponderate, and then again of two together."

§ 22. Many thinkers before Froebel had seen the transcendent importance of action; but Froebel not only based everything upon it, but he based it upon God. "God creates and works productively in uninterrupted continuity. Each thought of God is a work, a deed" (Ed. of M., § 23). As Jesus has said: "My Father worketh hitherto and I

The educator as teacher has his activity limited, according to D DeGarmo to these two things; “(1) The preparation of the child's mind for a rapid and effective assimilation of new knowledge; (2) The presentation of the matter of instruction in such order and manner as will best conduce to the most effective assimilation" (Essentials of Method by Chas. DeGarmo, Boston, U.S., D. C. Heath, 1889). Besides this he must make his pupils use their knowledge both new and old, and reproduce it in fresh connexions.

The formative and creative instinct.

work" (St. John v, 17).

From this it follows that, since God created man in his own image, man should create and bring forth like God" (Ed. of M., ib.). "He who will early learn to recognise the Creator must early exercise his own power of action with the consciousness that he is bringing about what is good; for the doing good is the link between the creature and the Creator, and the conscious doing of it the conscious connexion, the true living union of the man with God, of the individual man as of the human race, and is therefore at once the starting point and the eternal aim of all education." Elsewhere he says: "We become truly God-like in diligence and industry, in working and doing, which are accompanied by the clear perception or even by the vaguest feeling that thereby we represent the inner in the outer; that we give body to spirit, and form to thought; that we render visible the invisible; that we impart an outward, finite, transient being to life in the spirit. Through this God-likeness we rise more and more to a true knowledge of God, to insight into His Spirit; and thus, inwardly and outwardly, God comes ever nearer to us. Therefore Jesus says of the poor, 'Theirs is the kingdom of heaven,' if they could but see and know it and practice it in diligence and industry, in productive and creative work. Of children too is the kingdom of heaven; for unchecked by the presumption and conceit of adults they yield themselves in child-like trust and cheerfulness to their formative and creative instinct " (Ed. of M., § 23, P. 31).

§ 23. This "formative and creative instinct" which as we must suppose has existed in all children in all nations and in all ages of the world, Froebel was the first to take duly into account for education. Pestalozzi saw the im

Rendering the inner outer.

portance of getting children to think, and to think about their material surroundings. These the child can observe and search into; and in doing this he may discover what is not at first obvious to sight or touch and may even ascertain relations between the several parts of the same thing or connexions between different things compared together. All these discoveries may be made by the child's selfactivity, but only on one condition, viz.: that the child is interested. But in the search interest soon flags and then observation comes to an end. Besides, even while it lasts in full vigour the activity is mental only; it is concerned with perceiving, taking in; and for development something more is needed; the organism must not only take in, it must also give out. And so we find in children a restless eagerness to touch, pull about, and change the condition of things around them. When this activity of theirs, instead of being checked is properly directed, the children are delighted in recognising desirable results which they themselves have brought about; especially those which give expression to what is their own thought. In this way the child "renders the inner outer ;" and in thus satisfying his creative instinct he is led to exercise some faculties both of mind and body.

§ 24. The prominence which Froebel gave to action, his doctrine that man is primarily a doer and even a creator, and that he learns only through "self-activity," may produce great changes in educational methods generally, and not simply in the treatment of children too young for schooling. But it was to the first stage of life that Froebel paid the greatest attention, and it is over this stage that his influence is gradually extending. Froebel held that each age has a completeness of its own ("First the blade, then

Care for "young plants." Kindergarten.

the ear, then the full corn in the ear"), and that the perfection of the later stage can be attained only through the perfection of the earlier. If the infant is what he should be as an infant, and the child as a child, he will become what he should be as a boy, just as naturally as new shoots spring from the healthy plant. Every stage, then, must be cared for and tended in such a way that it may attain its own perfection. But as Bacon says with reference to education, the gardener bestows most care on the young plants, and it was "the young plants" for whom Froebel designed his Kindergarten. Like Pestalozzi he attached the very highest importance to giving instruction to mothers. But he would not like Pestalozzi leave young children entirely in the mother's hands. There was something to be done for them which even the ideal mother in the ideal family could not do. Pestalozzi held that the child belonged to the family. Fichte on the other hand claimed it for society and the state. Froebel, whose mind, like that of our own theologian Frederick Maurice, delighted in harmonising apparent contradictions, and who taught that "all progress lay through opposites to their reconciliation," maintained that the child belongs both to the family and to society; and he would therefore have children prepare for society by spending some hours of the day in a common life and in well-organised common employ

ments.

§ 25. His study of children showed him that one of their most striking characteristics was restlessness. This was, first, restlessness of body, delight in mere motion of the limbs; and, secondly, restlessness of mind, a constant curiosity about whatever came within the range of the senses, and especially a desire to examine with the hand