The History Of Education, Ellwood P. Cubberley [motivational novels .TXT] 📗

however, was small, as the country was still new and the people were poor. As late as 1815, Harvard graduated a class of but 66; Yale of 69; Princeton of 40; Williams of 40; Pennsylvania of 15; and the University of South Carolina of 37. After the organization of the Union the nine old colonial colleges were reorganized, and an attempt was made to bring them into closer harmony with the ideas and needs of the people and the governments of the States. Dartmouth, Kings (now rechristened Columbia), and Pennsylvania were for a time changed into state institutions, and an unsuccessful attempt was made to make a state university for Virginia out of William and Mary. Fifteen additional colleges were organized by 1800, and fourteen more by 1820. Between 1790 and 1825 there was much discussion as to the desirability of founding a national university at the seat of government, and Washington in his will (1799) left, for that time, a considerable sum to the Nation to inaugurate the new undertaking. Nothing ever came of it, however. Before 1825 six States—Virginia, North Carolina, South Carolina, Georgia, Indiana, and Michigan—had laid the foundations of future state universities. The National Government had also granted to each new Western State two entire townships of land to help endow a university in each—a stimulus which eventually led to the establishment of a state university in every Western State.

 

A HALF-CENTURY OF TRANSITION. The first half-century of the national life may be regarded as a period of transition from the church-control idea of education over to the idea of education under the control of and supported by the State. Though many of the early States had provided for state school systems in their constitutions (R. 259), the schools had not been set up, or set up only here and there. It required time to make this change in thinking. Up to the period of the beginnings of our national development education had almost everywhere been regarded as an affair of the Church, somewhat akin to baptism, marriage, the administration of the sacraments, and the burial of the dead. Even in New England, which formed an exception, the evolution of the civic school from the church school was not yet complete.

 

The church charity-school had become, as we have seen (p. 449), a familiar institution before the Revolution. The English “Society for the Propagation of the Gospel in Foreign Parts” (p. 449), which maintained schools in connection with the Anglican churches in the Anglican Colonies and provided an excellent grade of charity-school master, withdrew at the close of the Revolutionary War from work in this country. The different churches after the war continued their efforts to maintain their church charity-schools, though there was for a time a decrease in both their numbers and their effectiveness.

 

In the meantime the demand for education grew rather rapidly, and the task soon became too big for the churches to handle. For long the churches made an effort to keep up, as they were loath to relinquish in any way their former hold on the training of the young. The churches, however, were not interested in the problem except in the old way, and this was not what the new democracy wanted. The result was that, with the coming of nationality and the slow but gradual growth of a national consciousness, national pride, national needs, and the gradual development of national resources in the shape of taxable property—all alike combined to make secular instead of religious schools seem both desirable and possible to a constantly increasing number of citizens.

 

II. AWAKENING AN EDUCATIONAL CONSCIOUSNESS

 

Between about 1810 and 1830 a number of new forces—philanthropic, political, social, economic—combined to change the earlier attitude by producing conditions which made state rather than church control and support of education seem both desirable and feasible. The change, too, was markedly facilitated by the work of a number of semi-private philanthropic agencies which now began the work of founding schools and building up an interest in education, the most important of which were: (1) the Sunday-School movement; (2) the City School Societies; (3) the Lancastrian movement; and (4) the Infant-School Societies. These will be described briefly, and their influence in awakening an educational consciousness pointed out.

 

THE SUNDAY-SCHOOL MOVEMENT. The Sunday School, as a means of providing the merest rudiments of secular and religious learning, had been made, through the initiative of Raikes of Gloucester (p. 617), a very important English institution for providing the beginnings of instruction for the children of the city poor. Raikes’s idea was soon carried to the United States. In 1786 a Sunday School after the Raikes plan was organized in Hanover County, Virginia. In 1787 a Sunday School for African children was organized at Charleston, South Carolina. In 1791 “The First Day, or Sunday School Society,” was organized at Philadelphia, for the establishment of Sunday Schools in that city. In 1793 Katy Ferguson’s “School for the Poor”

was opened in New York, and this was followed by an organization of New York women for the extension of secular instruction among the poor. In 1797 Samuel Slater’s Factory School was opened at Pawtucket, Rhode Island.

 

Though there had been some Sunday instruction earlier at a few places in New England, the introduction of the Sunday School from England, in 1786, marked the real beginning of the religious Sunday School in America. After the churches had once caught the idea of a common religious school on Sundays for the instruction of any one, a number of societies were formed to carry on and extend the work. The most important of these were: 1808. The Evangelical Society of Philadelphia.

1816. The Female Union for the Promotion of Sabbath Schools (New York).

1816. The New York Sunday School Union.

1816. The Boston Society for the Moral and Religious Instruction of the Poor.

1817. The Philadelphia Sunday and Adult School Union.

1824. The American Sunday School Union.

 

These different types of American Sunday Schools, being open to all instead of only to the poor and lowly, had a small but an increasing influence in leveling class distinctions and in making a common day school seem possible. The movement for secular instruction on Sundays, though, soon met in America with the opposition of the churches, and before long they took over the idea, superseded private initiative and control, and changed the character of the instruction from a day of secular work to an hour or so of religious teaching. The Sunday School, in consequence, never exercised the influence in educational development in America that it did in England.

 

THE CITY SCHOOL SOCIETIES. These were patterned after the English charity-school subscription societies, and were formed in a number of American cities during the first quarter of the nineteenth century for the purpose of providing the rudiments of an education to those too poor to pay for schooling. These Societies were usually organized by philanthropic citizens, willing to contribute something yearly to provide some little education for a few of the many children in the city having no opportunities for any instruction. A number of these Societies were able to effect some financial connection with the city or the State.

 

One of the first of these School Societies was “The Manumission Society,”

organized in New York, in 1785, for the purpose of “mitigating the evils of slavery, to defend the rights of the blacks, and especially to give them the elements of an education.” Alexander Hamilton and John Jay were among its organizers. A free school for colored pupils was opened, in 1787. This grew and prospered and was aided from time to time by the city, and in 1801 by the State. Finally, in 1834, all its schools were merged with those of the “Public School Society” of the city. In 1801 the first free school for poor white children “whose parents belong to no religious society, and who, from some cause or other, cannot be admitted into any of the charity schools of the city,” was opened. This was provided by the “Association of Women Friends for the Relief of the Poor,” which engaged “a widow woman of good education and morals as instructor” at �30 per year. This Association also prospered, and received some city or state aid up to 1824. By 1823 it was providing free elementary education for 750

children. Its schools also were later merged with those of the “Public School Society.”

 

“THE PUBLIC SCHOOL SOCIETY.” Perhaps the most famous of all the early subscription societies for the maintenance of schools for the poor was the “New York Free School Society,” which later changed its name to that of “The Public School Society of New York.” This was organized, in 1805, under the leadership of De Witt Clinton, then mayor of the city, he heading the subscription list with a promise of $200 a year for support.

On May 14, 1806, the following advertisement appeared in the daily papers: FREE SCHOOL

 

The Trustees of the Society for establishing a Free School in the city of New York, for the education of such poor children as do not belong to, or are not provided for by any religious Society, having engaged a Teacher, and procured a School House for the accommodation of a School, have now the pleasure of announcing that it is proposed to receive scholars of the descriptions alluded to without delay; applications may be made to, &c.

 

Four days later the officers of the Society issued a general appeal to the public (R. 311), setting forth the purposes of the Society and soliciting funds.

 

[Illustration: FIG. 196. THE FIRST SCHOOLHOUSE BUILT BY THE FREE SCHOOL

SOCIETY IN NEW YORK CITY

Built in 1809, in Tryon Row. Cost, without site, $13,000.]

 

This Society was chartered by the legislature “to provide schooling for all children who are the proper objects of a gratuitous education.” It organized free public education in the city, secured funds, built schoolhouses, provided and trained teachers, and ably supplemented the work of the private and church schools. By its energy and its persistence it secured for itself a large share of public confidence, and aroused a constantly increasing interest in the cause of popular education. In 1853, after it had educated over 600,000 children and trained over 1200

teachers, this Society, its work done, surrendered its charter and turned over its buildings and equipment to the public-school department of the city, which had been created by the legislature in 1842.

 

SCHOOL SOCIETIES ELSEWHERE. The “Benevolent Society of the City of Baltimore for the Education of the Female Poor,” founded in 1799, and the “Male Free Society of Baltimore,” organized a little later, were other of these early school societies, though neither became so famous as the Public School Society of New York. The schools of the city of Washington were started by subscription, in 1804, and for some time were in part supported by subscriptions from public-spirited citizens. [4] This society did an important work in accustoming the people of the capital city to the provision of some form of free education.

 

In 1800 “The Philadelphia Society [5] for the Free Instruction of Indigent Boys” was formed, which a little later changed to “The Philadelphia Society for the Establishment and Support of Charity Schools.” In 1814

“The Society for the Promotion of a Rational System of Education” was organized in Philadelphia, and four years later the public sentiment awakened by a combination of the work of this Society and the coming of the Lancastrian system of instruction enabled the city to secure a special law permitting Philadelphia to organize a system of city schools for the education of the children of its poor. Other societies which rendered useful educational service include the “Mechanics and Manufacturers Association,” of Providence, Rhode Island, organized in 1789 (Rs. 308, 310); “The Albany Lancastrian School