THE GOVERNESS.

NOTES

OF

LECTURES ON METHOD

IN

LEARNING AND TEACHING,

DELIVERED AT QUEEN'S COLLEGE, HARLEY-STREET, LONDON.

LECTURE I.

IN commencing a series of lectures on "Method in Learning and Teaching," I cannot do better than begin by endeavouring to explain to you the meaning of the word Method itself.

It is used, as most other strong and important words are, in more than one signification. For example, we commonly use it in such phrases as these: (1)," A. possesses the art of teaching little children, and of pleasing her scholars, but by what method she accomplishes this we know not ;" or, "This is a bad, or a good method;" or, (2), “B. has no method in her work, therefore it is a failure;" or again, (3), "C. may be mad, but there is method in his madness."

It is obvious at first sight that these successive meanings are not all identical. In the case of A., " by what method" simply signifies "by what means," or "the way by which," in accordance, as we shall see, with the strict etymology of the word. Thus we say, "This is a good or a bad method." But in the case of B., who shows no method, the meaning of the word is slightly altered; and method does not mean "a way by which," but the way, &c.; the best and truest way. Every one who speaks, writes, listens, teaches, or learns, must possess some method in their work, good, bad, or indifferent, as the case may be; but those who can justly lay claim to the method are few in number.

In the third case, of C., who "shows method in his madness," the word has clearly assumed a new meaning, widely different from its former one. We mean by this phrase, "that though mad he shows traces of sanity, clear exercise of judgment—in the very midst of his insanity." Here then the word method is almost equivalent to sanity, or at least denotes such clear exercise of the mental powers as

disproves actual lunacy; proving that his reason, or his judgment, or whatever the mental power awakened may be, is plainly under control, working in a given definite way, under such laws and rules as the moment may require; or, possibly, working in "the way," and thus rightly entitled to be called method.

You may think it strange, perhaps, that I have so long delayed you over this one word at the very threshold of our work. But remember, that the first step in a journey is an important one; it may determine great things for us before we get far on the road. The first step over any threshold helps to decide in which direction our course shall be-north, south, east, west, or any other of the many intervening and less direct points of the compass. Before, therefore, you can understand or I can enter on my subject, that subject itself must be clearly before us. We must be agreed about it; and, as far as may be, ascertain its length, breadth, depth, and height. And, before any important word can be really explained and understood, it must be traced to the root or roots from which it springs; not simply regarding the name it bears, but the habitat or place of use and residence: its relations, cognate and kindred words-some of greater, some of less strength; whether it is a technical term, (belonging, that is, to any one Teηè or art, or class, or subject), whether used in its primary or secondary sense, fr even, as in the case of C. above, in a sense still more remote rom its root.

For the word Method, we must-as many of you tell me-turn to the Greek language; and there we shall find it in a form which I can best explain on the Black Board with a piece of chalk, thus :—

I have chosen to illustrate this word thus visibly, not only because of its own importance, but because the use of the Black Board for this and many other like purposes is one on which I shall have hereafter strongly to insist.

We have now, then, arrived at our subject: "The way by, or, in which we are to Learn, and Teach.

It would appear therefore, at first sight, as if I were about to proclaim to you a royal road; that is, a road by virtue of following which you will most infallibly meet with success :-whatever your aim be, whatever your love for your work, your zeal in it, your capability, your industry, your patience; or, on the other hand, whatever your lack of love, faith, patience, skill, genius, industry --or right principle.

If such a thought has for an instant occurred to you banish it at once. Royal roads do not exist-they never have existed-in any branch of knowledge, science, or art, since man first began to think.

There is no royal road to learning* by virtue of any system whatever; even in what is called the simple art of teaching to read. From the days of the first horn-book to this very hour of "Reading made easy," and "Spelling made play," when knowledge is offered to mankind without the trouble of learning, and sixpenny Catechisms teach all things, from Platonism to Pyrotechny-there never has been a royal road. There never will be one. The reading made easy-whatever this may signify-is a rough, winding, difficult road at the best. Whoever travels by it must make up his mind to many difficulties, stoppages, and delays.

And, if this be clearly true in matters of apparently less import and difficulty, how much more so in acquiring and mastering the art of learning from spoken or written words, or of imparting knowledge thus gained to others!

But to return to our old friend, the word "Method." If we cannot discover the exact infallible way by which to reach success, and securely travel therein, we may at least set out in the right direction; we may start from the right point, with the right object in view; if our heart be with our steps, we may at least approximate towards success: if we cannot at once fly, or run, towards the mark, we may perhaps walk: if we cannot attain full, perfect, and

* Vide " Edinburgh Review," for January, 1854, where I had occasion to treat this point more fully.

complete success, we may at least learn to reach and to use aright, and be content with a fair amount of it. Let us look, therefore, for a few principles on which to set to work.

"The end of all method," says Johnson,* "is perspicuity, and that series is sufficiently regular that avoids obscurity; where there is no obscurity it will not be difficult to discover Method." This is but a chance remark of the Doctor's, and though not unworthy of attention is far from a full or complete definition. It implies-if it does not admit-that mere absence of obscurity is Method; just as absence of night might be termed day. But we must not forget that there is such a state as twilight-between the two extremes-not identical with either, yet partaking of the nature of both. It is possible to continue in this medium state, content to make exertion sufficient to avoid utter obscurity, yet unwilling or unable to struggle manfully for the true light of Method.

1. If method be rightly pursued and attained, it must influence even our manner of thinking, and of carrying on most of the operations of the mind. It must help us, when a crowd of images is presented to the mind, to select readily the one of which we are in search, to trace it on through its successive phases; to keep in view not only the point from which we start, but the object to be attained; to cast aside such wandering points of fancy as are of no real use to us in the search, and to seize on all likely to be of service. This will not, and cannot, at once enlarge our mental powers, give us wider power of observation, or what people call more brains. But it will surely strengthen and render keener the powers we already possess: it will by degrees impart order and arrangement, and consequently life and vivacity, to the plans and operations of the brain; and thus contribute to the success of those plans when carried into effect.

2. As we train ourselves to Think, and to guide and manage our own thoughts, so shall we Learn to master and acquire the thoughts of others. A man of cloudy, confused, unmethodical habit of mind, is generally unaware of his own deficiencies. How then can he seek aright to supply wants of which he is unconscious? If the thoughts, ideas, facts, information, or knowledge, which he calls his own are in a state of muddle, of which he is ignorant, additional knowledge, ideas, or facts, &c., may indeed enlarge his stock, but

*Life of Pope."

will scarcely increase its value. Nay more, the very method and arrangement of the author he studies, or of the teacher to whom he listens, may at first perplex, if not afterwards trouble him. He may have no apparent place for storing up any goods but of the same crude-that is, half-raw, ill-digested-nature as he already possesses, and therefore not see the value or the beauty of the complete and well-finished store offered to him in the words of another; and thus lose what he most needs.

3. As we Think, Read, and Learn, so shall we, more or less, Speak and Teach. We can only impart to others what we ourselves possess. This you will readily allow, although we may, by the very act of instructing another mind, or imparting to it new facts, increase the powers of our own; and add to the reality of what we already possess.

The force of a principle, the beauty of an expression, or the value of a new thought-which was not so apparent when you first met it, or even after some acquaintance-will often strike you with new force when you unfold it to a scholar; and you will gain by giving. Still, remember, all that you impart to others must of necessity partake of the nature of the store from which it springs. Knowledge too hastily acquired, or facts only partially understood, must when reproduced show signs of hasty acquisition and imperfect realization. What is clouded and confused in your own mind can scarcely be presented in any other guise to the mind of another. What is only partially understood by you who teach is not likely to be fully grasped by those who learn from you. If you are hazy, and doubtful, and hesitating, in thought, in manner, in word and tone, just so, to a greater or less degree, will they be in taking in what you may have to impart. Your range of knowledge may be wide, but without method will produce little fruit. You may possess facts enough to fill a cylopædia, but when sown they may be no better than so many stones instead of seeds. While, on the other hand, your knowledge may be limited, and yet be a real possession both for yourself and others; your facts few, and yet prove to be principles of light and life in many a mind beside your own.

But do not for a moment imagine that mere rules, and laws, and ordinances, and regulations, and arrangements, will surely make you methodical. Methodistical, doubtless, they may and will make you they will affect the outer man-the outside, which men see and judge, praise or condemn- but not the heart, and