Eminent Victorians - Lytton Strachey (essential books to read TXT) 📗

grammar. But so it is with their mathematics; and so it will be with any branch of knowledge that is taught but seldom, and is felt to be quite subordinate to the boys’ main study.”

The boys’ main study remained the dead languages of Greece and Rome. That the classics should form the basis of all teaching was an axiom with Dr. Arnold. “The study of language,” he said, “seems to me as if it was given for the very purpose of forming the human mind in youth; and the Greek and Latin languages seem the very instruments by which this is to be effected.” Certainly, there was something providential about it⁠—from the point of view of the teacher as well as of the taught. If Greek and Latin had not been “given” in that convenient manner, Dr. Arnold, who had spent his life in acquiring those languages, might have discovered that he had acquired them in vain. As it was, he could set the noses of his pupils to the grindstone of syntax and prosody with a clear conscience. Latin verses and Greek prepositions divided between them the labours of the week.

As time went on he became, he declared, “increasingly convinced that it is not knowledge, but the means of gaining knowledge which I have to teach.” The reading of the school was devoted almost entirely to selected passages from the prose writers of antiquity. “Boys,” he remarked, “do not like poetry.” Perhaps his own poetical taste was a little dubious; at any rate, it is certain that he considered the Greek Tragedians greatly overrated, and that he ranked Propertius as “an indifferent poet.” As for Aristophanes, owing to his strong moral disapprobation, he could not bring himself to read him until he was forty, when, it is true, he was much struck by the “Clouds.” But Juvenal, the Doctor could never bring himself to read at all.

Physical science was not taught at Rugby. Since, in Dr. Arnold’s opinion, it was too great a subject to be studied έν παρέργῳ, obviously only two alternatives were possible: it must either take the chief place in the school curriculum, or it must be left out altogether. Before such a choice, Dr. Arnold did not hesitate for a moment.

“Rather than have physical science the principal thing in my son’s mind,” he exclaimed in a letter to a friend, “I would gladly have him think that the sun went around the earth, and that the stars were so many spangles set in the bright blue firmament. Surely the one thing needful for a Christian and an English man to study is Christian, moral, and political philosophy.”

A Christian and an Englishman! After all, it was not in the classroom, nor in the boardinghouse, that the essential elements of instruction could be imparted which should qualify the youthful neophyte to deserve those names. The final, the fundamental lesson could only be taught in the school chapel; in the school chapel the centre of Dr. Arnold’s system of education was inevitably fixed. There, too, the Doctor himself appeared in the plenitude of his dignity and his enthusiasm. There, with the morning sun shining on the freshly scrubbed faces of his 300 pupils, or, in the dusk of evening, through a glimmer of candles, his stately form, rapt in devotion or vibrant with exhortation, would dominate the scene. Every phase of the Church service seemed to receive its supreme expression in his voice, his attitude, his look. During the Te Deum, his whole countenance would light up; and he read the Psalms with such conviction that boys would often declare, after hearing him, that they understood them now for the first time.

It was his opinion that the creeds in public worship ought to be used as triumphant hymns of thanksgiving, and, in accordance with this view, although unfortunately he possessed no natural gift for music, he regularly joined in the chanting of the Nicene Creed with a visible animation and a peculiar fervour, which it was impossible to forget. The Communion service he regarded as a direct and special counterpoise to that false communion and false companionship, which, as he often observed, was a great source of mischief in the school; and he bent himself down with glistening eyes, and trembling voice, and looks of paternal solicitude, in the administration of the elements. Nor was it only the different sections of the liturgy, but the very divisions of the ecclesiastical year that reflected themselves in his demeanour; the most careless observer, we are told, “could not fail to be struck by the triumphant exultation of his whole manner on Easter Sunday”; though it needed a more familiar eye to discern the subtleties in his bearing which were produced by the approach or Advent, and the solemn thoughts which it awakened of the advance of human life, the progress of the human race, and the condition of the Church of England.

At the end of the evening service, the culminating moment of the week had come: the Doctor delivered his sermon. It was not until then, as all who had known him agreed, it was not until one had heard and seen him in the pulpit, that one could fully realise what it was to be face to face with Dr. Arnold. The whole character of the man⁠—so we are assured⁠—stood at last revealed. His congregation sat in fixed attention (with the exception of the younger boys, whose thoughts occasionally wandered), while he propounded the general principles both of his own conduct and that of the Almighty, or indicated the bearing of the incidents of Jewish history in the sixth century BC upon the conduct of English schoolboys in 1830. Then, more than ever, his deep consciousness of the invisible world became evident; then, more than ever, he seemed to be battling with the wicked one. For his sermons ran on the eternal themes of the darkness of evil, the craft of the tempter, the punishment of obliquity, and he justified the persistence