"To conceive a child's acquirements as originating in nature, dating from his birth into his body, seems an atheism that only a shallow metaphysical theology could entertain in a time of such marvellous natural knowledge as ours. 'I shall never persuade myself,' says Synesius, 'to believe my soul to be of like age with my body.' And yet we are wont to date our birth, as that of the babes we christen, from the body's advent, so duteously inscribed in our family registers, as if time and s.p.a.ce could chronicle the periods of the immortal mind, and mark its longevity by our chronometers. Only a G.o.d could inspire a child with the intimations seen in its first pulse-plays; the sprightly attainments of a single day's doings afford the liveliest proofs of an omniscient Deity, revealing His attributes in the motions of the little one!... Were the skill for touching its tender sensibilities, calling forth its budding gifts, equal to the charms the child has for us, what n.o.ble characters would graduate from our families--the community receiving its members accomplished in the personal graces, the state its patriots, the church its saints, all glorifying the race."

The process of education was spiritual, therefore, to entice the indwelling deity forth by sympathy. The first experiment made with set purpose, with definite idea and calculated method, was tried in Cheshire, Connecticut, in 1825. So original was it in design and execution, and so remarkable in results, that the fame of it went abroad. Rev. Samuel J. May, minister in Brooklyn, Conn., a zealous friend of common-school education, being, along with the school committee, convinced that the schools throughout the State needed improvement, prepared a printed circular calling attention to the subject, and propounding questions so framed as to draw out full and precise information from every town. Among the letters received in answer to the circular was one from Dr. Wm. A. Alcott, a "philosopher and philanthropist," author of the "House I Live In," and other books on physical and moral training, calling particular attention to this remarkable school, kept on a very original plan, by his kinsman:

"His account," says Mr. May, "excited so much my curiosity to know more of the American Pestalozzi, as he has since been called, that I wrote immediately to Mr. A. B. Alcott, begging him to send me a detailed statement of his principles and methods of teaching and of training children. In due time came to me a full account of the school of Cheshire, which revealed such a depth of insight into the nature of man; such a true sympathy with children; such profound appreciation of the work of education; and withal, so philosophically arranged and exquisitely written, that I at once felt a.s.sured the man must be a genius, and that I must know him more intimately; so I wrote, inviting him urgently, to visit me. I also sent the account of his school to Mr. William Russell, in Boston, then editing the first Journal of Education ever published in our country. Mr. Russell thought as highly of the article as I did, and gave it to the public in his next October number."

"Mr. Alcott accepted my invitation; he came and pa.s.sed a week with me before the close of the summer. I have never, but in one other instance, been so immediately taken possession of by any man I have ever met in life. He seemed to me like a born sage and saint. He was radical in all matters of reform; went to the root of all things, especially the subjects of education, mental and moral culture. If his biography shall ever be written by one who can appreciate him, and especially if his voluminous writings shall be properly published, it will be known how unique he was in wisdom and purity."

The chief peculiarity of the Cheshire School was the effort made there to rouse and elevate individual minds. Single desks were subst.i.tuted for the long forms in common use; blackboards were introduced, and slates which put the pupils on their mettle; a library was inst.i.tuted of carefully selected books, the reading whereof was diligently supervised and directed; hopes were appealed to instead of fears; gentleness took the place of severity; the affections and moral sentiments were addressed, to give full action to the heart and conscience, the physical being replaced by the spiritual scourge; light gymnastic exercises were introduced; evening entertainments gladdened the school room after working hours; even the youngest scholars were encouraged to clear their minds by keeping diaries. In these and other ways, especially by the enthusiasm and dignity of the master, knowledge was made attractive, and the teacher's office was made venerable.

The plan, albeit nearly the same with that practised by Pestalozzi in Switzerland, was original with Mr. Alcott, the product of his peculiar philosophical ideas. Had those ideas been less deep and lofty, the method might have commended itself to all as it did to Mr. May; but, had they been less deep and lofty, it would not have been tried at all. A profound faith in the soul suggested it, and certainly a profound faith was required to sustain it. But faith in the soul was no more popular then than it is now, implying, as it did, radical convictions on all sorts of questions, and familiar a.s.sumption of the truth of the opinions. Such a teacher is not permitted to be conventional. Mr. Alcott showed himself the disciple of Pythagoras in that he was the worshipper of ideal truth and purity, the uncompromising servant of the spiritual laws. When this was fairly understood, as it was in two years, the experiment was terminated.

The idea, which made the teacher suspected by the school committee boards, was recognized and applauded by the finest spirits in New England, New York and Pennsylvania. The reformers hailed the reformer; the spiritualists welcomed the spiritualist. In Hartford, Drs. Gallaudet and Barnard; in Boston, Dr. Channing and Mr. Garrison, the Mays, Quincys, Phillipses, and other families of character and courage; in Philadelphia, Dr. Furness, Matthew Cary, Robert Vaux, and the radical Friends took him up. Mr. Emerson saluted him with high expectation, in the words addressed by Burke to John Howard:

"Your plan is original, and as full of genius as of humanity; so do not let it sleep or stop a day."

The project of a school on the new plan was started in Boston; Margaret Fuller, Elizabeth Peabody, Miss h.o.a.r, Mrs. Nath'l Hawthorne being among the most deeply interested. It was kept in the Masonic Temple during the year 1834. The account of this experiment has been so fully given by Miss Peabody, the original scribe, in a volume ent.i.tled "Record of a School," placed within easy reach by a Boston publisher, only two years ago, and largely read, that to describe it here would be impertinent. In her new preface, Miss Peabody, who of late years has become an enthusiastic advocate of Froebel's method, which approaches the mind from the outside, while Mr. Alcott approaches it from the inside, frankly declares that she has

"Come to doubt the details of his method of procedure, and to believe that Froebel's method of cultivating children through artistic production in the childish sphere of affection and fancy is a healthier and more effective way than self inspection, for at least those years of a child's life before the age of seven."

While thus honestly declaring her abandonment of Mr. Alcott's plan, she affirms her belief

"That his school was a marked benefit to every child with whom he came into communication...."

"What I witnessed in his school room threw for me a new light into the profoundest mysteries that have been consecrated by the Christian symbols; and the study of childhood made there I would not exchange for anything else I have experienced in life."

The Boston school was made more closely conformable to the spiritual idea than any previous ones. The intellectual tone of the society he frequented, the sympathy of his transcendental friends, the standing of his pupils, the expectation of exacting lookers on, encouraged the philosopher to give free rein to his theory. The principle of vicarious punishment--the innocent bearing pain for the guilty--the master for the pupil--was adopted as likely to enlist the sentiment of honor and n.o.ble shame in the cause of good behavior. A portion of the time was set apart for direct address by way of question and answer, to the higher faculties of the scholars. Mr. Alcott gave a series of "Conversations on the Gospels," with most interesting and surprising results. These too were reported, and are very suggestive and astonishing reading.

But even in Boston, the teacher's faith in the soul found an unresponsive public. The "Conversations on the Gospels" were furiously attacked in the newspapers. The conservative spirit was aroused; the sectarian feeling was shocked; and the school, which began with thirty pupils, and rose to forty, fell away to ten; the receipts, which in the first year were $1,794, in the fourth (1837), were but $549, and at last only $343. In April, 1839, the furniture, library and apparatus of the school were sold to pay debts. The culture, refinement, liberality, philosophic aspiration of Boston, led by such men as James Freeman Clarke, Frederick H. Hedge, Chandler Robbins, George Russell, and by such women as Margaret Fuller, Miss Peabody, Miss Martineau, and the mothers of boys who have since done credit to their names, were not sufficient to protect the inst.i.tution from failure, or the teacher from insult and obloquy. Prejudice, and prejudice alone, defeated the scheme.

But the idea and the apostle survived. Miss Harriet Martineau, who knew Mr. Alcott well in 1837, spoke of him on her return home to James Pierrepont Greaves, an ardent English disciple of Pestalozzi. Mr.

Greaves gave the name "Alcott House," to a school near London, which he had founded on the Pestalozzian method; he even meditated a visit to America, for the express purpose of making the acquaintance of the New England sage, and would have done so but for illness, which terminated in death. A long letter from him to Mr. Alcott, was printed in the "Dial" of April, 1843, a portion whereof it is interesting to read, because it throws light on the cardinal ideas of this school of thinkers. Mr. Alcott's reply to the letter is not before us, but it was probably, in the main, sympathetic. The letter is dated London, 16th December, 1837:

DEAR SIR,--Believing the Spirit has so far established its nature in you, as to make you willing to co-operate with itself in Love operations, I am induced, without apology, to address you as a friend and companion in the hidden path of Love's most powerful revelations. "The Record of a School" having fallen into my hands, through Miss Harriet Martineau, I have perused it with deep interest; and the object of my present address to you (occasioned by this work) is to obtain a more intimate acquaintance with one, in our Sister Land, who is so divinely and universally developed.

Permit me, therefore, dear sir, in simple affection, to put a few questions to you, which, if answered, will give me possession of that information respecting you and your work, which I think will be useful to present and to future generations of men. Also a mutual service may be rendered to ourselves, by a.s.sisting to evolve our own being more completely, thereby making us more efficient instruments for Love's use, in carrying forward the work which it has begun within us. The Unity himself must have his divine purpose to accomplish in and by us, or he would not have prepared us as far as he has. I am, therefore, willing to withhold nothing, but to receive and transmit all he is pleased to make me _be_, and thus, at length, to become an harmonious being. This he can readily work in the accomplishment of his primitive purposes. Should you think that a personal intercourse of a few weeks would facilitate the universal work, I would willingly undertake the voyage to America for that purpose. There is so decided and general a similarity in the sentiments and natures addressed in the account of your teaching, that a contact of spirits so alike developed would, no doubt, prove productive of still further development. Your school appears to work deeper than any we have in England, and its inner essential character interests me. If an American bookseller will send over any of your books to his correspondents here, I shall be happy to receive and pay for them.

In the year 1817 some strong interior visitations came over me, which withdrew me from the world in a considerable degree, and I was enabled to yield myself up to Love's own manner of acting, regardless of all consequences. Soon after this time, I met with an account of the Spirit's work in and by the late venerable Pestalozzi, which so interested me that I proceeded at once to visit him in Switzerland, and remained with him in holy fellowship four years. After that I was working with considerable success amongst the various students in that country, when the prejudices of the self-made wise and powerful men became jealous of my influence, and I was advised to return to England, which I did; and have been working in various ways of usefulness ever since, from the deep centre to the circ.u.mference; and am now engaged in writing my conscientious experiences as well as I can represent them in words, and in teaching all such as come within my sphere of action.

Receptive beings, however, have as yet been but limited, and those who permanently _retain_, have been still less; yet, at present, there appears a greater degree of awakening to the central love-sensibility than before. I see many more symptoms of the harvest-time approaching in this country. There is, at present, no obvious appearance of the Love-seed beginning to germinate.

The child has two orders of faculties which are to be educated, essential and semi-essential; or in other words, roots and branches.

Radical faculties belong to the interior world, and the branchial to the exterior.

To _produce_ a central effect on the child, the radical faculties must be first developed; to _represent_ this effect, the branchial faculties must be developed.

The radical faculties belong entirely to Love; the branchial to knowledge and industry.

It is imperative upon us to follow the determination of the radical faculties, and to modify the branchial always in obedience to the radical.

It is the child, or the Love-Spirit in the child, that we must obey, and not suffer the Parents or any one else to divert us from it.

Good is not to be determined by man's wishes, but Good must originate and determine the wish.

The Preceptor must watch attentively for every new exhibition of the child's radical faculties, and obey them as divine laws.

We must in every movement consider that it is the Infinite perfecting the finite.

All that is unnecessary in the external must be kept from the child.

The Preceptor's duty is, as far as possible, to remove every hindrance out of the child's way.

The closer he keeps the child to the Spirit, the less it will want of us, or anyone else.

The child has an inward, sacred, and unchangeable nature; which nature is the Temple of Love. This nature only demands what it will give, if properly attended to, viz.: Unfettered Liberty.

The Love Germs can alone germinate with Love. Light and Life are but conditions of Love. Divine capacities are made by love alone.

Love education is primarily a pa.s.sive one; and, secondarily, an active one. To educate the radical faculties is altogether a new idea with Teachers at present.

The parental end must be made much more prominent than it has been.

The conceptive powers want much more purification than the perceptive; and it is only as we purify the conceptive that we shall get the perceptive clear.

It is the essential conceptive powers that tinge all the consequences of the exterior conceptive powers.

We have double conceptions, and double perceptions; we are throughout double beings; and claim the universal morality, as well as the personal.

We must now educate the universal moral faculties, as before we have only educated the personal moral faculties.

It is in the universal moral faculties that the laws reside; until these laws are developed, we remain lawless beings.

The personal moral faculties cannot stand without the aid of the universal moral faculties, any more than the branches can grow without the roots.

Education, to be decidedly religious, should reach man's universal faculties, those faculties which contain the laws that connect man with his maker.

These reflections seem to me to be worthy of consideration. Should any of them strike you as worth while to make an observation upon, I shall be happy to hear it. Suggestions are always valuable, as they offer to the mind the liberty of free activity. The work we are engaged in is too extensive and important, to lose any opportunity of gaining information.

The earlier I receive your reply, the better.

I am, dear Sir, yours faithfully,

J. P. GREAVES.

In 1842, Mr. Alcott visited England with the aim to confer with the philanthropists and educators there, to exchange views, collect information, and gather hints on the subject of literary and social methods. Mr. Greaves was dead; but the living friends of the "First Philosophy" received him with hearty respect and joy, introduced him to men of literary and philanthropic eminence, and made his arrival the occasion of meetings for conversation on the religious, social and ethical questions of the day. The meetings were held mostly at an inst.i.tution managed on his own methods and called by his own name, the school of Mr. Wright at Alcott House, Ham, Surrey. Strange people were some of those he met, Communists, Alists (deriving their name from Alah--the Hebrew name for G.o.d), Syncretic a.s.sociationists, Pestalozzians, friends and advocates of self-supporting inst.i.tutions, experimental Normal Schools, Hydropathic and Philosophical a.s.sociations, Health Unions, Philansteries, Utopias of every description, new social arrangements between the s.e.xes, new devices for making marriage what it should be.

The London _Morning Chronicle_, of July 5th, contained the following advertis.e.m.e.nt: