Autobiography of Friedrich Froebel Part 8

There Friedrich and Ferdinand Froebel had already been living and working some little time when I was asked by the rest of the community who still remained at Keilhau to go and see for myself exactly how they were getting on in Switzerland. With ten thalers[133] in my pocket, and in possession of one old summer coat, which I wore, and a threadbare frock-coat, which I carried over my arm, I set off on "Shanks's mare"[134] to travel the whole way. If I were to go into details as to what I went through on that journey, I should probably run the risk of being charged with gross exaggeration. Enough, I got to my destination, and when I asked in the neighbourhood about my friends and their doings, I learned from every one that there was nothing further to say against "the heretics," than that they were heretics. A few peasant children from the neighbourhood had found their way to them, but no one came to them from any distance, as had been reckoned upon from the first by Froebel as a source of income. The ill-will of the clergy, which began to show itself immediately the inst.i.tution was founded, and which became stronger as the footing of our friends grew firmer, was able to gather to itself a following sufficient to check any quick growth of our undertaking. Besides, the basis for such an establishment was not to be found at Wartensee. Schnyder had, indeed, with a generosity never too greatly to be admired and praised, made over to us his castle and all its furniture, his plate, his splendid library,--in short, all that was in or around the castle was fully at our disposition; but he would permit no new buildings or alterations of any sort, and as the rooms a.s.signed to us were in no way suitable for our use, it was evident that his generous support must be regarded as only a temporary and pa.s.sing a.s.sistance. We perceived the evil of our situation in all its keenness, but we saw no way out of the difficulty.

In a most remarkable way there dawned upon us a new prospect at the very moment when we least expected it. We were sitting one day in a tavern near Wartensee, and talking of our struggles with some strangers who happened to be there. Three travellers were much interested in our narrative. They gave themselves out as business people from Willisau,[135] and soon informed us that they had formed the notion of trying to get some a.s.sistance for us, and our enterprise for their native town. This they actually did. We received an invitation from twenty a.s.sociated well-to-do families in Willisau to remove our school there, and more fully to work out our plans amongst them. The a.s.sociation had addressed the cantonal authorities, and a sort of castle was allotted provisionally to us. About forty pupils from the canton at once entered the school, and now we seemed at last to have found what we had so long been seeking. But the priests rose up furiously against us with a really devilish force. We even went in fear of our lives, and were often warned by kind-hearted people to turn back, when we were walking towards secluded spots, or had struck along the outlying paths amongst the mountains. To what abominable means this spirit of bigotry resorted, the following example may serve to show.

In Willisau a church festival is held once a year, in which a communion-wafer is shown, miraculously spotted with blood. The drops of blood were believed by the people to have been evoked from the figure of Jesus by the crime of two gamblers; who, having cursed Jesus, flung their sword at him, whereupon the devil appeared. As "G.o.d be with us"[136] seized the villains by the throat, a few drops of blood trickled from Jesus' wounds. To prevent others, therefore, from falling in a like way into the power of the arch-deceiver, a yearly commemorative festival is held at Willisau. The wafer is shown as a warning to devout people, who flock in crowds from all parts of the neighbourhood to join in the procession which closes the ceremony. We felt of course compelled to attend, and as we wished to take our part, we offered to lead the singing. I feared an outbreak, and I earnestly implored my friends to keep quiet under any circ.u.mstances, and whatever happened, to give no pretext for any excitement. Our singing was finished, when in the place of the expected preacher, suddenly there appeared a bl.u.s.tering, fanatical Capuchin monk. He exhausted himself in denunciations of this G.o.d-forsaken, wicked generation, sketched in glaring colours the pains of h.e.l.l awaiting the accursed race, and then fell fiercely upon the alarmed Willisauers, upbraiding them, as their worst sin, with the fostering of heretics in their midst, the said "heretics" being manifestly ourselves. Fiercer and fiercer grew his threats, coa.r.s.er and coa.r.s.er his insults against us and our well-wishers, more and more horrible his pictures of the flames of h.e.l.l, into grave danger of which the Willisauers, he said, had fallen by their awful sin. Froebel stood as if benumbed, without moving a muscle, or changing a feature, exactly in face of the Capuchin, in amongst the people; and we others also looked straight before us, immovable. The parents of our pupils, as well as the pupils themselves, and many others, had already fled midway in the monk's Jeremiad. Every one expected the affair to end badly for us; and our friends, outside the church, were taking precautions for our safety, and concerting measures for seizing the monk who was thus inciting the mob to riot. We stood quite still all the time in our places listening patiently to the close of the Capuchin's tirade: "Win, then, for yourselves an everlasting treasure in heaven." shouted he, "bring this misery to an end, and suffer the wretched men to remain no longer amongst you. Hunt the wolves from the land, to the glory of G.o.d and the rage of the devil. Then will peace and blessing return, and great joy in heaven with G.o.d, and on earth with those who heartily serve Him and His saints. Amen." Hardly had he uttered the last word than he disappeared through a side door and was no more seen. As for us, we pa.s.sed quietly through the staring and threatening mob. No hand was raised against us at that moment, but danger lay about us on every side, and it was no pleasure to recognise the fact that the sword of Damokles always hung by a hair over our head. Feeling very uneasy at our insecure condition, I was sent, on the part of the rest, to the authorities of the canton, especially to Abbe Girard,[137] and the mayor, Eduard Pfyffer, to beg that they would provide for our safety with all the means in their power. On my way I was recognised by a priest for one of the newly-introduced "heretics" as I rested a moment in an inn. The people there began to talk freely about me, and to cast looks of hatred and contempt at me. At last, the priest waxing bolder and bolder, accused me aloud of abominable heresy. I arose slowly, crossed with a firm step over to the black-frocked one, and asked him, "Do you know, sir, who Jesus Christ was, and do you hold Him in any particular esteem?" Quite nonplussed by my firm and quiet address he stammered out, "Certainly, He is G.o.d the Son, and we must all honour Him and believe on Him, if we are to escape everlasting d.a.m.nation." I continued, "Then perhaps you can tell me whether Christ was a Catholic or a Protestant?"

The black-frock was silenced, the crowd stared, and presently began to applaud. The priest made off, and I was left in peace. My question had answered better than a long speech.

In Eduard Pfyffer I found an estimable sterling man of humane and firm character. He started from the fundamental principle that it was of little use freeing the people from this or that special superst.i.tion, but that we should do better by working for the future against sloth of thought and want of independent mental character from the very bottom--namely, by educating our young people. Therefore, he set great store by our undertaking. And when I told him of our downcast spirits and the absolute danger in which we lived at the moment, he replied:--"There is only one way to ensure your safety. You must win over the people. Work on a little longer, and then invite them all from far and near to a public examination. If this test wins over the crowd to your side, then, and only then, are you out of harm's reach." I went home, and we followed this counsel. The examination was held on a lovely day in autumn. A great crowd from several cantons flocked together, and there appeared delegates from the authorities of Zurich, of Bern, and other cantons. Our contest with the clerical party, which had been commented upon in most of the Swiss journals, had drawn all eyes upon us. We scored a great victory with our examination. The children developed so much enthusiasm, and answered so readily, that all were agreeably surprised, and rewarded us with loud applause. From seven in the morning till seven in the evening lasted this examination, closing with games and gymnastic exercises performed by the whole school. We rejoiced within ourselves; for our undertaking might now be regarded as fairly floated. The inst.i.tution was spoken of in the great Council of the Canton, and most glowing speeches were delivered in our favour by Herr Pfyffer, Herr Amrhyn, and others. The Council decided that the castle and its outbuildings should be let to us at a very cheap rate, and that the Capuchin who had openly incited to riot against us should be expelled from the canton.

A little time after this examination a deputation from Bern came to invite Froebel to undertake the organisation of an Orphanage at Burgdorf. Froebel suggested that he should not be restricted to teach orphans alone in the new establishment; his request was granted, and he then accepted the invitation.

With this, it seemed to me, my mission in Switzerland was at an end, and I began to long to return to Keilhau; my eldest son was now a year old, and I had never yet seen him. Middendorff left his family, and replaced me at Willisau, living there for four years far away from wife and child.[138] At Keilhau I found things had improved, and the numbers had increased most cheeringly. I determined to throw all my strength into the work of raising the mother inst.i.tution from her slough of debt. I began by a piece of honourable swindling: and borrowed of Peter to pay Paul, covering one debt with another, but at the same time making it appear that we were paying our way. In this fas.h.i.+on our damaged credit was restored, and as the receipts grew happily greater and greater, I began to gain ground. Eventually I was able to send help to the other branches of our community, to increase my help as time went on, and to prepare a place of refuge for them if anything went wrong elsewhere.

In Switzerland our enterprise did not develop as rapidly as we desired, in spite of the sanction of the Council of the Canton. The inst.i.tution at Willisau gained unlimited confidence there; but the malevolent opposition of the clerical party secretly flourished as before, and succeeded in depriving it of all aid from more distant places. Under these circ.u.mstances we could not attain that prosperity which so much activity and self-sacrificing work on the part of our circle must otherwise infallibly have brought.

Ferdinand Froebel and Middendorff remained in Willisau. Froebel and his wife went to Burgdorf, to found and direct the proposed Orphanage.[139]

In his capacity as Director, Froebel had to give what was called a Repet.i.tive Course to the teachers. In that Canton, namely, there was an excellent regulation which gave three months' leave to the teachers once in every two years.[140] During this leave they a.s.sembled at Burgdorf, mutually communicated their experiences, and enriched their culture with various studies. Froebel had to preside over the debates and to conduct the studies, which were pursued in common. His own observations and the remarks of the teachers brought him anew to the conviction that all school education was as yet without a proper foundation, and, therefore, that until the education of the nursery was reformed nothing solid and worthy could be attained. The necessity of training gifted capable mothers occupied his soul, and the importance of the education of childhood's earliest years became more evident to him than ever. He determined to set forth fully his ideas on education, which the tyranny of a thousand opposing circ.u.mstances had always prevented him from working out in their completeness; or at all events to do this as regards the earliest years of man, and then to win over the world of women to the actual accomplishment of his plans. Pestalozzi's "Mothers'

Book" (_Buch der Mutter_) Froebel would replace by a complete theoretical and practical system for the use of women in general. An external circ.u.mstance supervened at this point to urge him onwards.

His wife grew alarmingly ill, and the physicians prescribed complete absence from the sharp Swiss mountain air. Froebel asked to be permitted to resign his post, that he might retire to Berlin. The Willisau Inst.i.tution, although outwardly flouris.h.i.+ng, was limited more and more narrowly by the bigotry of the priests, and must evidently now be soon given up, since the Government had pa.s.sed into the hands of the Jesuit party. Langethal and Ferdinand Froebel were nominated Directors of Burgdorf.[141] Middendorff rejoined his family at Keilhau. Later on, Langethal split off from the community and accepted the direction of a girls' school in Bern (that school which, after Langethal, the well-known Frohlich conducted); but Froebel never forgave him this step.

Ferdinand Froebel remained, till his sudden and early death, Director of the Orphanage at Burgdorf. A public funeral, such as has never found its equal at Burgdorf, bore witness to the amount of his great labours, and to the general appreciation of their value.

When Friedrich Froebel came back from Berlin, the idea of an inst.i.tution for the education of little children had fully taken shape in his mind.

I took rooms for him in the neighbouring Blankenburg.[142] Long did he rack his brains for a suitable name for his new scheme. Middendorff and I were one day walking to Blankenburg with him over the Steiger Pa.s.s.

He kept on repeating, "Oh, if I could only think of a suitable name for my youngest born!" Blankenburg lay at our feet, and he walked moodily towards it. Suddenly he stood still as if fettered fast to the spot, and his eyes a.s.sumed a wonderful, almost refulgent, brilliancy. Then he shouted to the mountains so that it echoed to the four winds of heaven, "_Eureka!_ I have it! KINDERGARTEN shall be the name of the new Inst.i.tution!"

Thus wrote Barop in or about the year 1862, after he had seen all his friends pa.s.s away, and had himself become prosperous and the recipient of many honours. The University of Jena made him a doctor, and the Prince of Rudolstadt created him his Minister of Education. Froebel slept in Liebenstein, and Middendorff at the foot of the Kirschberg in Keilhau. They sowed and reaped not; and yet to possess the privilege of sowing, was it not equivalent in itself to reaping a very great reward?

In any event, it is delightful to remember that Froebel, in the April of 1852, the year in which he died (June 21st), received public honours at the hands of the general congress of teachers held in Gotha. When he appeared that large a.s.sembly rose to greet him as one man; and Middendorff, too, who was inseparable from Froebel, so that when one appeared the other was not far off, had before his death (in 1853) the joy of hearing a similar congress at Salzungen declare the system of Froebel to be of world-wide importance, and to merit on that account their especial consideration and their most earnest examination.

A few words on Middendorff, culled from Lange's account, may be serviceable. Middendorff was to Froebel as Aaron was to Moses. Froebel, in truth, was "slow of speech and of a slow tongue" (Exod. iv. 10), and Middendorff was "his spokesman unto the people" (v. 16). It was the latter's clearness and readiness of speech which won adherents for Froebel amongst people who neither knew him nor could understand him. In 1849 Middendorff had immense success in Hamburg; but when Froebel came, later on, to occupy the ground thus conquered beforehand, he had to contend against much opposition, for every one missed the easy eloquence of Middendorff, which had been so convincing. Dr. Wichard Lange came to know Froebel when the latter visited Hamburg in the winter of 1849-50.

At this time he spent almost every afternoon and evening with him, and held the post of editor of Froebel's _Weekly Journal_. Even after this close a.s.sociation with Froebel, he found himself unable thoroughly to go with the schemes for the education of little children, the Kindergarten, and with those for the training of Kindergarten teachers.

"Never mind!" said Froebel, out of humour, when Lange told him this; "if you cannot come over to my views now, you will do so in ten years' time; but sooner or later, _come you must_!" Dr. Lange n.o.bly fulfilled the prophecy, and the edition of Froebel's collected works (Berlin 1862), from which we derive the present text (and much of the notes), was his gift of repentance to appease the wrath of the Manes of his departed friend and master. Nor was he content with this; but by his frequent communications to _The Educational Journal_ (_Die Rheinischen Blatter_), originally founded by Diesterweg, and by the Froebelian spirit which he was able to infuse into the large boys'-school which he long conducted at Hamburg, he worked for the "new education" so powerfully and so unweariedly that he must be always thankfully regarded as one of the princ.i.p.al adherents of the great teacher. His connection with the Froebel community was further strengthened by a most happy marriage with the daughter of Middendorff.

[1] Johann Jacob Froebel, father of Friedrich, belonged to the Old Lutheran Protestant Church.

[2] These were four (1) August, who went into business, and died young.

(2) Christoph, a clergyman in Griesheim, who died in 1813 of the typhus, which then overspread all central Germany, having broken out in the over-crowded hospitals after the battle of Leipzig; he was the father of Julius, Karl, and Theodor, the wish to benefit whom led their uncle Friedrich to begin his educational work in Griesheim in 1816. (3) Christian Ludwig, first a manufacturer in Osterode, and then a.s.sociated with Friedrich from 1820 onwards,--born 24th June, 1770, died 9th January, 1851. (4) Traugott, who studied medicine at Jena, became a medical man, and was burgomaster of Stadt-Ilm. Friedrich August Wilhelm himself was born on the 21st April, 1782, and died on the 21st June, 1852. He had no sisters.

[3] Karl Poppo Froebel, who became a teacher, and finally a publisher,--born 1786; died 25th March, 1824: not to be confounded with his nephew, Karl, son of Christoph, now living in Edinburgh.

[4] This needs explanation. In Germany, even by strangers, children are universally addressed in the second person singular, which carries with it a certain caressing sentiment. Grown persons would be addressed (except by members of their own family, or intimate friends) in the third person plural. Thus, if one met a child in the street, one might say, _Willst Du mit mir kommen_? (Wilt thou come with me?); whereas to a grown person the proper form would be, _Wollen Sie mit mir kommen_?

(Will THEY--meaning, will YOU--come with me?). The mode of speech of which Froebel speaks here is now almost obsolete, and even in his day was only used to a person of markedly inferior position. Our sentence would run in this case, _Will Er mit mir kommen_? (Will HE--meaning, will YOU, John or Thomas--come with me?), and carries with it a sort of contemptuous superciliousness, as if the person spoken to were beneath the dignity of a direct address. It is evident, therefore, that to a sensitive, self-torturing child like Froebel, being addressed in this manner would cause the keenest pain; since, as he justly says, it has the effect, by the mere form of speech, of _isolating_ the person addressed. Such a one is not to be considered as of our family, or even of our rank in life.

[5] The Cantor would combine the duties of precentor (whence his t.i.tle), leading the church singing and training the choristers, with those of the schoolmaster of the village boys' school. In large church-schools the Cantor is simply the choir-master. The great Bach was Cantor of the Thomas-Schule, Leipzig.

[6] It will be remembered that this letter is addressed to the Duke of Meiningen.

[7] "Arise, my heart and spirit," and "It costs one much (it is a difficult task) to be a Christian."

[8] Christoph Froebel is here meant. He studied at the University of Jena.

[9] In this case Froebel's usually accurate judgment of his own character seems at fault; his opinions being always most decided, even to the point of sometimes rendering him incapable of fairly appreciating the views of others.

[10] Froebel is alluding to his undertaking the education of his brother Christoph's sons, in November 1816, when he finally decided to devote his life to the cause of education.

[11] At the time Froebel was writing this autobiographical letter (1827), and seeking thereby to enlist the Duke of Meiningen's sympathies in his work, in order to found a fresh inst.i.tution at Helba, he was undergoing what was almost a persecution at Keilhau. All a.s.sociations of progressive men were frowned upon as politically dangerous, and Keilhau, amongst the rest, was held in suspicion. Somewhat of this is seen in the interesting account by Barop further on ("Critical Moments at Keilhau").

[12] Herr Hoffmann, a clergyman, representing the State in Church matter for the district of Stadt-Ilm; a post somewhat a.n.a.logous to that of our archdeacon.

[13] Equal to an English middle-cla.s.s school.

[14] The Ilm, flowing through Thuringia into the Saale, a tributary of the Elbe. Oberweissbach is upon the Schwarza, also flowing into the Saale. Weimar stands upon the Ilm, Jena upon the Saale.

[15] Superintendents. The _ephors_ of ancient Sparta amongst their duties had that of the superintendence of education, whence the German t.i.tle.

[16] This story is not now popular, but its nature is sufficiently indicated in the text.

[17] Christoph and Traugott.

[18] In Germany a _Forstmann_, or forester, if he has studied forest cultivation in a School of Forestry, rises eventually to the position of supervisor of forests (_Forst-meister_). The forester who does not study remains in the inferior position.

[19] In the German State forests, the timber, when cut down, is frequently not transported by road, but is made to slide down the mountain-sides by timber-shoots into the streams or rivers; it is then made up into rafts, and so floated down to its destination.

[20] Jussieu's natural system of botany may possibly be here alluded to. The celebrated "Genera Plantarum" appeared in 1798, and Froebel was at Jena in 1799. On the other hand, A.J.G. Batsch, Froebel's teacher, professor at the university since 1789, had published in 1787-8 his "Anleitung zur Kentniss und Geschichte der Pflanzen," 2 vols. We have not seen this work. Batsch also published an "Introduction to the Study of Natural History," which reached a second edition in 1805.

[21] In justice to Froebel and his teacher, it must be remembered that the theory of evolution was not as yet formed, and that those who dimly sought after some explanation of the uniformity of the vertebrate plan, which they observed, were but all too likely to be led astray.

[22] The text (Lange, Berlin, 1862) says _meinen altesten Bruder_, that is, "of my eldest brother;" but this is quite an error, whether of Froebel or of Herr Lange we cannot at present say. As we have already said in a footnote on p. 3, August was the eldest brother of Friedrich, and Christoph was the eldest then living. Traugott, who was at Jena with Friedrich, was his next older brother, youngest of the first family, except only Friedrich himself. It is Traugott who is meant in this pa.s.sage.

[23] "In carcer;" that is, in the prison of the university, where in the last resort students who fail to comply with university regulations are confined. The "carcer" still exists in German universities. It has of course nothing to do with the ordinary prison of the town.

[24] The Prince-Bishop of Bamberg shared in the general Napoleonic earthquake. The domain of the bishopric went to Bavaria ultimately, the t.i.tle alone remaining to the Church.

[25] Shared the fate of the Bamberg possessions, and of many other princ.i.p.alities and small domains at that time existent; namely, absorption under the Napoleonic _regime_ into the neighbouring States.

This went to Bavaria; see the text, later on.

[26] Bruno, or the Over-Soul.

[27] "General Intelligencer of the German people."

[28] Upper Palatinate, a province in the north of Bavaria.

[29] Herr Von Dewitz, his employer.

[30] The Padagogium in Halle answered somewhat to our grammar schools with a mixture of boarders and day-scholars. It was founded by Francke in 1712, after the ideas of the famous Basedow, and was endowed by means of a public subscription.