PREFACE.

Da mihi, Domine, scire quod sciendum est-" Grant that the knowledge I get may be the knowledge which is worth having!"—the spirit of that prayer ought to rule our education. How little it does rule it, every discerning man will acknowledge. Life is short, and our faculties of attention and of recollection are limited; in education we proceed as if our life were endless, and our powers of attention and recollection inexhaustible. We have not time or strength to deal with half of the matters which are thrown upon our minds, they prove a useless load to us. When some one talked to Themistocles of an art of memory, he answered: "Teach me rather to forget!" The sarcasm well criticises the fatal want of proportion between what we put into our minds and their real needs and powers.

From the time when first I was led to think about education, this want of proportion is what has most struck me. It is the great obstacle to progress, yet it is by no means remarked and contended against as it should be. It hardly begins to present itself until we pass beyond the strict elements of education,-beyond the acquisition, I mean, of

reading, of writing, and of calculating so far as the operations of common life require. But the moment we pass beyond these, it begins to appear. Languages, grammar, literature, history, geography, mathematics, the knowledge of nature,—— what of these is to be taught, how much, and how? There is no clear, well-grounded consent. The same with religion. Religion is surely to be taught, but what of it is to be taught, and how? A clear, well-grounded consent is again wanting. And taught in such fashion as things are now, how often must a candid and sensible man, if he could be offered an art of memory to secure all that he has learned of them, as to a very great deal of it be inclined to say with Themistocles: "Teach me rather to forget!"

In England the common notion seems to be that education is advanced in two ways principally: by for ever adding fresh matters of instruction, and by preventing uniformity. I should be inclined to prescribe just the opposite course; to prescribe a severe limitation of the number of matters taught, a severe uniformity in the line of study followed. Wide ranging, and the multiplication of matters to be investigated, belong to private study,—to the development of special aptitudes in the individual learner, and to the demands which they raise in him.

But separate from all this should be kept the broad plain lines of study for almost universal use. I say almost universal, because they must of necessity vary a little with the varying conditions of men. Whatever the pupil finds set out for him upon these lines, he should learn; therefore it ought not to be too much in quantity. The essential thing is that it should be well chosen. If once we can get it well chosen, the more uniformly it can be kept to, the better. The teacher will be more at home; and besides, when we have once got what is good and suitable,