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connection with elementary schools and but little contact with children; therefore his precepts do not always have the sound basis that experience furnishes. Nevertheless, he exerted a salutary influence upon the education of his time.

Summary of the Educational Progress of the Seventeenth Century.—1. School systems were established and compulsory attendance made efficient in Weimar in 1619, in Gotha in 1642, and in many other cities, showing a growing recognition of the principle of universal education and the duty of the State to assume the responsibility for its attainment.

2. A school of educators, known as the "Innovators," laid emphasis on sense-realism,—the study of things, the contact with nature, the education that is of practical use.

3. Bacon laid the foundation of all future scientific research by his inductive method. This increased the riches of the world beyond calculation, taught how investigation is to be made, laid the foundation of modern science, and gave direction to all later education.

4. Ratke, though erratic and vulgar, instituted wholesome reforms in the teaching of languages, and promulgated theories which, under later reformers, bore rich fruitage.

5. Comenius, one of the greatest educators of all time, produced the first illustrated text-book, planned a general organization for schools in several countries, which is the basis of present systems, and proclaimed theories which are now universally accepted as the guide of modern pedagogical practice.

6. Milton, though primarily a literary man, lent the weight of his genius and his great name to school reform. He marked out a course of study which contemplates a unity of purpose from the elementary school to the university.

7. The great English philosopher, Locke, also found time to devote to education. His principle, "A sound mind in a sound body," directed attention to physical education.

8. In the noble French priest, Fénelon, we find an example of theory practically applied. He gives, also, for the first time, a place in pedagogy to the education of girls.

9. In general, we find that the seventeenth century laid stress upon the principle of utility, gave great impulse to science, called attention to the care of the body, decreased the influence of classic studies, brushed away the fabric which superstition and conservatism had woven, produced some of the greatest educators that have ever lived, and laid the foundations on which modern education is built.

FOOTNOTES:

[86] For special reference see Macaulay's "Essays," Vols. II and III.

[87] "Essays," Vol. III, p. 354.

[88] Ibid., Vol. III, p. 368.

[89] For a full description of his trial consult Macaulay's "Essays." Also his biographer, Montagu, whose judgment of Bacon is much milder than Macaulay's.

[90] "Essays," Vol. III, p. 459.

[91] Ibid., Vol. III, p. 470.

[92] Also Rateke, Radtke, and Ratich. Paulsen pronounces the last "an abominable mutilation of Latinization."

[93] "History of Modern Education," p. 141.

[94] Quick, "Educational Reformers," p. 51.

[95] "Educational Reformers," p. 53.

[96] Especial attention is called to Laurie's "Life of Comenius," and Monroe's "Comenius." For other works, see Appendix of Bardeen's edition of Laurie's "Comenius."

[97] Laurie, "Life of Comenius," p. 14.

[98] Preface to the "Prodromus."

[99] Raumer, "Geschichte der Pädagogik."

[100] "Educational Reformers," p. 73.

[101] "History of Modern Education," p. 151.

[102] "History of Pedagogy," p. 122.

[103] See "Orbis Pictus," edited and published by C. W. Bardeen, Syracuse, N.Y.

[104] Laurie's "Life and Works of Comenius," p. 77.

[105] Ibid., p. 105.

[106] For full discussion of the pedagogical principles of Comenius, see Professor Laurie's great work.

[107] "Educational Reformers," p. 59.

[108] "Tractate," p. 3.

[109] See Fowler's "Locke." Also Quick, Compayré, and Williams.

[110] "History of Modern Education," p. 181.

[111] "History of Pedagogy," p. 165.

[112] "Schoolmaster in Comedy and Satire," pp. 73-100.

[113] Especial reference is made to Brother Azarias, "Essays Educational."

[114] "History of Pedagogy," p. 276.

[115] "Essays Educational," p. 238.






CHAPTER XXXIV AUGUST HERMANN FRANCKE AND THE PIETISTS (1663-1727)


Literature.Rein, Encyklopädisches Handbuch; Strack, Geschichte des Volkschulwesens; Dyer, Modern Europe; Rein, Am Ende der Schulreform? Russell, German Higher Schools.


PIETISM

Pietism is the name of a movement in Germany which sought to revive spiritual life in the Lutheran Church. In that church, religion had become purely a matter of intellect, instead of heart. Cold formality and adherence to the letter, rather than the spirit, had taken possession of the Protestant Church. Like the Jansenists in France, who had a similar purpose with reference to the Catholic Church, and later the Methodists in England, who sought to awaken religious zeal in the Church of England, the Pietists of Germany endeavored to vitalize religious life, and to lead men away from creeds promulgated by human agency, to the pure word of God. The Pietists differed from the orthodox Lutherans not in doctrine, but in insisting on the necessity of a change of heart and a pious life, instead of mere adherence to formal doctrine.

The Pietists founded the university of Halle, and this remained the center of the movement until it had run its course. Pietism had its inception during the latter part of the seventeenth century, and it extended through the first half of the eighteenth century. Its originator was Philipp Jakob Spener, a man of remarkable zeal and godly life. Though it met with bitter opposition on the part of the orthodox Lutherans, it certainly did great good, not only to its adherents, but to the Church at large, by awakening deeper spiritual life. Its influence was also great in reviving Biblical study in Germany, in improving the character of teachers, and in giving a spiritual direction to the studies of the schools. It has left an enduring monument in the great Institutions that it founded at Halle. The greatest of the Pietists was August Hermann Francke, who is celebrated, not only as a theologian, but as a philanthropist and teacher.


FRANCKE[116] (1663-1727)

Francke's early education was conducted by private teachers, though his parents, who were intelligent and God-fearing people, exerted a strong influence upon him. At thirteen he entered the highest class of the Gymnasium at Gotha, where he remained for one year. Here he was introduced to the reform teachings of Ratke and Comenius. Two years later he entered the university of Erfurt as a student of theology. He studied also at Kiel and Leipsic. While he gave particular attention to Hebrew and Greek, he also learned French, English, and Italian. He seemed to be gifted with a talent for learning languages, for during a short residence in Holland in later life he learned the Dutch language so well that he was able to preach in it. Under the instruction of a Jewish rabbi, he read the Hebrew Bible through seven times in one year. After spending some time as teacher in a private school, he returned to Leipsic as Privat Docent[117] in the university.

Having become acquainted with Spener and his teachings, Francke became an earnest Pietist. His success in lecturing and his zeal in religious work drew around him a large number of students. This awakened the envy of the old professors of the university, and they began a persecution which caused his dismissal. He then went to Erfurt and preached with remarkable success, drawing great crowds by his earnestness and eloquence. Persecution again followed him, and he was banished from the city.

About this time the new university of Halle called Francke to the chair of Greek and oriental languages and afterward to that of theology. He began his work in 1692, and remained in that position for nearly thirty-six years, until his death. As this position did not furnish enough to live upon, he became pastor of the church in the neighboring village of Glaucha. In his pastoral work he came in contact with poverty, drunkenness, and every form of immorality. Moved with pity, he collected small sums of money, which he distributed among the poor after catechising the children.

At Easter, 1695, he found seven guldens ($2.80) in the collection boxes, which he declared to be "A splendid capital with which something of importance can be founded; I will begin a school for the poor with it." This was the beginning of the great orphan asylum at Halle,—an enterprise the magnitude of which we shall describe later. Without visible income, with no means at command, but with a sublime faith in God and humanity, and an overwhelming sense of the ignorance and misery of the children about him, Francke began at once the great work; nor was his faith misplaced, as the result shows. He gathered together a few children and placed a student over them as a teacher. Soon the better class of citizens took an interest, and desired him to provide a school for their children. Two rooms were rented, one for those who could not pay and the other for those who could. This was the foundation of the free school and the citizens' school still connected with the Institutions. In the fall of 1695, Francke founded the orphan asylum. Money flowed in from all parts of the country as people began to understand the great work. Francke was thus able to branch out in many directions. He established a Pedagogium to prepare teachers for his and other schools; free meals were furnished to students who devoted a part of their time to teaching in the institutions; separate schools for boys and girls, a Gymnasium, a Real-school, a bookbindery and printing establishment, and many other institutions were founded.

The Institutions at Halle.—In a few years Francke had in successful operation a marvelous system, a work founded upon love of humanity and dependent upon philanthropy for its support. The results attracted attention from all Europe, and students came from many lands. "At the death of Francke in the year 1727, the following report of the Institutions was sent to King Frederick William I.: (1) In the Pedagogium, 82 scholars, 70 teachers and other persons; (2) in the Latin school, 3 inspectors, 32 teachers, 400 pupils, and 10 servants; (3) in the common school, 4 inspectors, 98 male teachers, 8 female teachers, 1725 boys and girls; (4) orphans, 100 boys, 34 girls, 10 overseers; (5) at the free table, 225 students, 360 poor children; (6) employed in the drug store, bookstore, etc., and other persons in the establishment, 82."[118] This makes a total of over 3200 persons instructed, sheltered, employed, or otherwise connected with these great Institutions. The foundations were so firmly laid that the progress has been steady from that time to this. At present there are no less than twenty-five different enterprises connected with the Institutions, among which may be mentioned a free school for boys, and one for girls; a common school for boys, and one for girls; a royal Pedagogium; a

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