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Tales of Travelers.

parts of the globe. These may be extended by a good book of travels, especially of voyages of discovery. There are now many such books suitable for the purpose, but I am still partial to a book which has been a delight to me and to my own children from our earliest years :—Miss Hack's "Winter Evenings; or, Tales of Travelers"; or, as Routledge now calls a part of it, "Travels in Hot and Cold Lands." In studying such travels, the map should, of course, be always in sight; and outline maps may be filled up by the boys as they learn about the places in the traveller's route. Anyone who has had the management of a school library knows how popular "voyage and venture" is with the boys who have passed the stage in which the picture-books of animals were the main attraction. Captain Cook, Mungo Park, and Admiral Byron are heroes without whom boyhood would be incomplete; but as boys are engrossed by the adventures, and never trouble themselves about the map, they often remember the incidents without knowing where they happened.

Of course, school geographies never mention such people as celebrated travellers; if they did, it would be impossible to give all the principal geographical names in the world within the compass of 200 pages.

§ 25. What might we fairly expect from such a course of teaching as I have here suggested?

At the end of a year and a half, or two years, from the age, say, of nine, the boy would read to himself intelligently; he would write fairly; he would spell all common English words correctly; he would be thoroughly familiar with the relations of all common numbers, that is, of all numbers below 100; he would have had his interest aroused, or, to speak more accurately, not stifled but increased in common

Results positive and negative.

objects, such as animals, trees, and plants; he would have made the acquaintance of some great men, and traced the voyages of some great travellers; he would be able to say by heart and to write from memory some of the best simple English poetry, and his ear would be familiar with the sound of good English prose. So much, at least, on the positive side. On the negative there might also be result; of considerable value. He would not have learned to look upon books and school-time as the torment of his life, nor have fallen into the habit of giving them as little of his attention as he could reconcile with immunity from the cane. The benefit of the negative result might outweigh a very glib knowledge of "tables" and Latin Grammar.



§ 1. ALL who are acquainted with the standard treatises on the theory of education, and also with the management of schools, will have observed that moral and religious training occupies a larger and more prominent space in theory than in practice. On consideration, we shall find perhaps that this might naturally be expected. Of course we are all agreed that morality is more important than learning, and masters who are many of them clergymen, will hardly be accused of under-estimating the value of religion. Why then, does not moral and religious training receive a larger share of the master's attention? The reason I take to be this. Experience shows that it depends directly on the master whether a boy acquires knowledge, but only indirectly, and in a much less degree, whether he grows up a good and religious man. The aim which engrosses most of our time is likely to absorb an equal share of our interest; and thus it happens that masters, especially those who never associate on terms of intimacy with their pupils out of school, throw energy enough into making boys learn, but seldom think at all of the development of their character, or about their thoughts and feelings in matters of religion

Master's power, how gained and lost.

This statement may indeed be exaggerated, but no one who has the means of judging will assert that it is altogether without foundation. And yet, although a master can be more certain of sending out his pupils well-taught than wellprincipled, his influence on their character is much greater than it might appear to a superficial observer. I am not speaking of formal religious instruction. I refer now to the teacher's indirect influence. The results of his formal teaching vary as its amount, but he can apply no such gauge to his informal teaching. A few words of earnest advice or remonstrance, which a boy hears at the right time from a man whom he respects, may affect that boy's character for life. Here everything depends, not on the words used, but on the feeling with which they are spoken, and on the way in which the speaker is regarded by the hearer. In such matters the master has a much more delicate and difficult task than in mere instruction. The words, indeed, are soon spoken, but that which gives them their influence is not soon or easily acquired. Here, as in so many other instances, we may in a few minutes throw down what it has cost us days-perhaps years-to build up. An unkind word will destroy the effects of long-continued kindness Boys always form their opinion of a man from the worst they know of him. Experience has not yet taught them that good people have their failings, and bad people their virtues. If the scholars find the master at times harsh and testy, they cannot believe in his kindness of heart and care for their welfare. They do not see that he may have an ideal before him to which he is partly, though not wholly true. They judge him by his derneanour in his least guarded moments-at times when he is jaded and dissatisfied with the result of his labours. At such times he is no longer

Masters, the open and the reserved.

"in touch" with his pupils. He is conscious only of his own power and mental superiority. Feeling almost a contempt for the boys' weakness, he does not care for their opinion of him or think for an instant what impression he is making by his words and conduct. He gives full play to his arbitrium, and says or does something which seems to the boys to reveal him in his true character, and which causes them ever after to distrust his kindness.

§ 2. When we consider the way in which masters endeavour to gain influence, we shall find that they may be divided roughly into two parties, whom I will call the open and the reserved. A teacher of the open party endeavours to appear to his pupils precisely as he is. He will hear of no restraint except that of decorum. He believes that if he is as much the superior of his pupils as he ought to be, his authority will take care of itself without his casting round it a wall of artificial reserve. "Be natural," he says; "get rid of affectations and shams of all kinds; and then, if there is any good in you, it will tell on those around you. Whatever is bad, would be felt just as surely in disguise; and the disguise would only be an additional source of mischief." The reserved, on the other hand, wish their pupils to think of them as they ought to be rather than as they are. Against the other party they urge that our words and actions cannot always be in harmony with our thoughts and feelings, however much we may desire to make them so. We must, therefore, they say, reconcile ourselves to this; and since our words and actions are more under our control than our thoughts and feelings, we must make them as nearly as possible what they should be, instead of debasing them to involuntary thoughts and feelings which are not worthy of


Then again, a teacher who is an idealist may say,

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