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body, forward and backward, arms, and legs, and all."
Here the work ends, at least in the form in which we have it. It will be observed, that of the four writers, whose characters the author had proposed to draw, only three are formally treated of; and that there are no observations on Declamation, the last of the six ways which he had enumerated for the learning of tongues. Yet, in his preface, as we have seen, he appears to state distinctly that the work was finished. Considering the circumstances and manner of its publication, it is not unlikely that the concluding portion of the treatise, though really prepared by Ascham, may have disappeared in the interval of several years that elapsed before his papers were sent to the press.
TO MASTER SAMUEL HARTLIB.
BY JOHN MILTON.
I am long since persuaded that to say and do aught worth memory and imitation, no purpose or respect should sooner move us than simply the love of God and of mankind. Nevertheless, to write now the reforming of education, though it be one of the greatest and noblest designs that can be thought on, and for the want whereof this nation perishes, I had not yet at this time been induced but by your earnest entreaties and serious conjurements; as having my mind diverted for the present in the pursuance of some other assertions, the knowledge and the use of which cannot but be a great furtherance both to the enlargement of truth and honest living with much more peace. Nor should the laws of any private friendship have prevailed with me to divide thus or transpose my former thoughts; but that I see those aims, those actions which have won you with me the esteem of a person sent hither by some good providence from a far country to be the occasion and incitement of great good to this island, and as I hear you have obtained the same repute with men of most approved wisdom and some of the highest authority among us, not to mention the learned correspondence which you hold in foreign parts, and the extraordinary pains and diligence which you have used in this matter both here and beyond the seas, either by the definite will of God so ruling, or the peculiar sway of nature, which also is God's working. Neither can I think, that so reputed and so valued as you are, you would, to the forfeit of your own discerning ability, impose upon me an unfit and over-ponderous argument; but that the satisfaction which you profess to have received from those incidental discourses which we have wandered into hath pressed and almost constrained you into a persuasion, that what you require from me in this point I neither ought nor can in conscience defer beyond this time both of so much need at once and so much opportunity to try what God hath determined. I will not resist, therefore, whatever it is either of divine or human obligement that you lay upon me; but will forthwith set down in writing, as you request me, that voluntary idea, which hath long in silence presented itself to me, of a better education, in extent and comprehension far more large, and yet of time far shorter and of attainment far more certain, than hath been yet in practice. Brief I shall endeavour to be; for that which I have to say assuredly this nation hath extreme need should be done sooner than spoken. To tell you, therefore, that I have benefited herein among old renowned authors I shall spare ; and to search what many modern Januas and Didactics more than ever I shall read have projected, my inclination leads me not. But if you can accept of these few observations which have flowered off, and are, as it were, the burnishing of many contemplative years altogether spent in the search of religious and civil knowledge, and such as pleased you so well in the relating, I here give you them to dispose of
The end then of learning is, to repair the ruins of our first parents by regaining to know God aright, and out of that knowledge to love him, to imitate him, to be like him, as we may the nearest by possessing our souls of true virtue, which being united to the heavenly grace of faith makes up the highest perfection. But because our understanding cannot in this body found itself but on sensible things, nor arrive so clearly to the knowledge of God and things invisible as by orderly coming over the visible and inferior creature, the same method is necessarily to be followed in all discreet teaching. And seeing every nation affords not experience and tradition enough for all kind of learning, therefore we are chiefly taught the languages of those people who have at any time been most industrious after wisdom; so that language is but the instrument conveying to us things useful to be known. And though a linguist should pride himself to have all the tongues that Babel cleft the world into, yet if he have not studied the solid things in them as well as the words and lexicons, he were nothing so much to be esteemed a learned man as any yeoman or tradesman competently wise in his mother-dialect only. Hence appear
many mistakes which have made learning generally so unpleasing and so unsuccessful. First, we do amiss to spend seven or eight years merely in scraping together so much miserable Latin and Greek as might be learned otherwise easily and delightfully in one year. And that which casts our proficiency therein so much behind is our time lost in too oft idle vacancies given both to schools and universities; partly in a preposterous exaction, forcing the empty wits of children to compose themes, verses, and orations, which are the acts of ripest judgment, and the final work of a head filled by long reading and observing with elegant maxims and copious invention. These are not matters to be wrung from
poor striplings, like blood out of the nose, or the plucking of untimely fruit; besides the ill habit which they get of wretched barbarizing against the Latin and Greek idiom with their untutored Anglicisms, odious to be read, yet not to be avoided without a well-continued and judicious conversing among pure authors, digested, which they scarce taste. Whereas, if after some preparatory grounds of speech by their certain forms got into memory they were led to the praxis hereof in some chosen short book lessoned thoroughly to them, they might then forthwith proceed to learn the substance of good things and arts in due order, which would bring the whole language quickly into their power. This I take to be the most rational and most profitable way of learning languages, and whereby we may best hope to give account to God of our youth spent herein. And for the usual method of teaching arts, I deem it to be an old error of universities, not yet well recovered from the scholastic grossness of barbarous ages, that instead of beginning with arts most easy (and those be such as are most obvious to the sense), they present their young unmatriculated novices at first coming with the most intellective abstractions of logic and metaphysics; so that they having but newly left those grammatic flats and shallows where they stuck unreasonably to learn a few words with lamentable construction, and now on the sudden transported under another climate, to be tossed and turmoiled with their unballasted wits in fathomless and unquiet deeps of controversy, do for the most part grow into hatred and contempt of learning,