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The Story of my Life
by Georg Ebers
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The idea of violence which seemed to be connected with the name of Keilhau had suddenly disappeared. It had gained meaning to me, and Herr Middendorf had given us an excellent proof of a fundamental requirement of Friedrich Froebel, the founder of the institution: "The external must be spiritualized and given an inner significance."

The same talented pedagogue had said, "Our education associates instruction with the external world which surrounds the human being as child and youth"; and Middendorf carried out this precept when, at the first meeting, he questioned us about the trees and bushes by the wayside, and when we were obliged to confess our ignorance of most of them, he mentioned their names and described their peculiarities.

At last we reached the Keilhau plain, a bowl whose walls formed tolerably high mountains which surrounded it on all sides except toward Rudolstadt, where an opening permitted the Schaalbach to wind through meadows and fields. So the village lies like an egg in a nest open in one direction, like the beetle in the calyx of a flower which has lost one of its leaves. Nature has girded it on three sides with protecting walls which keep the wind from entering the valley, and to this, and the delicious, crystal-clear water which flows from the mountains into the pumps, its surprising healthfulness is doubtless due. During my residence there of four and a half years there was no epidemic disease among the boys, and on the fiftieth jubilee of the institute, in 1867, which I attended, the statement was made that during the half century of its existence only one pupil had died, and he had had heart disease when his parents sent him to the school.

We must have arrived on Sunday, for we met on the road several peasants in long blue coats, and peasant women in dark cloth cloaks with gold-embroidered borders, and little black caps from which ribbons three or four feet long hung down the wearers' backs. The cloaks descended from mother to daughter. They were very heavy, yet I afterward saw peasant women wear them to church in summer.

At last we drove into the broad village street. At the right, opposite to the first houses, lay a small pond called the village pool, on which ducks and geese floated, and whose dark surface, glittering with many hues, reflected the shepherd's hut. After we had passed some very fine farmhouses, we reached the "Plan," where bright waters plashed into a stone trough, a linden tree shaded the dancing-ground, and a pretty house was pointed out as the schoolhouse of the village children.

A short distance farther away the church rose in the background. But we had no time to look at it, for we were already driving up to the institute itself, which was at the end of the village, and consisted of two rows of houses with an open space closed at the rear by the wide front of a large building.

The bakery, a small dwelling, and the large gymnasium were at our left; on the right, the so-called Lower House, with the residences of the head-masters' families, and the school and sleeping-rooms of the smaller pupils, whom we dubbed the "Panzen," and among whom were boys only eight and nine years old.

The large house before whose central door—to which a flight of stone steps led—we stopped, was the Upper House, our future home.

Almost at the same moment we heard a loud noise inside, and an army of boys came rushing down the steps. These were the "pupils," and my heart began to throb faster.

They gathered around the Rudolstadt carriage boldly enough and stared at us. I noticed that almost all were bareheaded. Many wore their hair falling in long locks down their backs. The few who had any coverings used black velvet caps, such as in Berlin would be seen only at the theatre or in an artist's studio.

Middendorf had stepped quickly among the lads, and as they came running up to take his hand or hang on his arm we saw how they loved him.

But we had little time for observation. Barop, the head-master, was already hastening down the steps, welcoming my mother and ourselves with his deep, musical tones, in a pure Westphalian dialect.

ENTERING THE INSTITUTE.

Barop's voice sounded so sincere and cordial that it banished every thought of fear, otherwise his appearance might have inspired boys of our age with a certain degree of timidity, for he was a broad-shouldered man of gigantic stature, who, like Middendorf, wore his grey hair parted in the middle, though it was cut somewhat shorter. A pair of dark eyes sparkled under heavy, bushy brows, which gave them the aspect of clear springs shaded by dense thickets. They now gazed kindly at us, but later we were to learn their irresistible power. I have said, and I still think, that the eyes of the artist, Peter Cornelius, are the most forceful I have ever seen, for the very genius of art gazed from them. Those of our Barop produced no weaker influence in their way, for they revealed scarcely less impressively the character of a man. To them, especially, was clue the implicit obedience that every one rendered him. When they flashed with indignation the defiance of the boldest and most refractory quailed. But they could sparkle cheerily, too, and whoever met his frank, kindly gaze felt honoured and uplifted.

Earnest, thoroughly natural, able, strong, reliable, rigidly just, free from any touch of caprice, he lacked no quality demanded by his arduous profession, and hence he whom even the youngest addressed as "Barop" never failed for an instant to receive the respect which was his due, and, moreover, had from us all the voluntary gift of affection, nay, of love. He was, I repeat, every inch a man.

When very young, the conviction that the education of German boys was his real calling obtained so firm a hold upon his mind that he could not be dissuaded from giving up the study of the law, in which he had made considerable progress at Halle, and devoting himself to pedagogy.

His father, a busy lawyer, had threatened him with disinheritance if he did not relinquish his intention of accepting the by no means brilliant position of a teacher at Keilhau; but he remained loyal to his choice, though his father executed his threat and cast him off. After the old gentleman's death his brothers and sisters voluntarily restored his portion of the property, but, as he himself told me long after, the quarrel with one so dear to him saddened his life for years. For the sake of the "fidelity to one's self" which he required from others he had lost his father's love, but he had obeyed a resistless inner voice, and the genuineness of his vocation was to be brilliantly proved.

Success followed his efforts, though he assumed the management of the Keilhau Institute under the most difficult circumstances.

Beneath its roof he had found in the niece of Friedrich Froebel a beloved wife, peculiarly suited both to him and to her future position. She was as little as he was big, but what energy, what tireless activity this dainty, delicate woman possessed! To each one of us she showed a mother's sympathy, managed the whole great household down to the smallest details, and certainly neglected nothing in the care of her own sons and daughters.

A third master, the archdeacon Langethal, was one of the founders of the institution, but had left it several years before.

As I mention him with the same warmth that I speak of Middendorf and Barop, many readers will suspect that this portion of my reminiscences contains a receipt for favours, and that reverence and gratitude, nay, perhaps the fear of injuring an institution still existing, induces me to show only the lights and cover the shadows with the mantle of love.

I will not deny that a boy from eleven to fifteen years readily overlooks in those who occupy an almost paternal relation to him faults which would be immediately noted by the unclouded eyes of a critical observer; but I consider myself justified in describing what I saw in my youth exactly as it impressed itself on my memory. I have never perceived the smallest flaw or even a trait or act worthy of censure in either Barop, Middendorf, or Langethal. Finally, I may say that, after having learned in later years from abundant data willingly placed at my disposal by Johannes Barop, our teacher's son and the present master of the institute, the most minute details concerning their character and work, none of these images have sustained any material injury.

In Friedrich Froebel, the real founder of the institute, who repeatedly lived among us for months, I have learned to know from his own works and the comprehensive amount of literature devoted to him, a really talented idealist, who on the one hand cannot be absolved from an amazing contempt for or indifference to the material demands of life, and on the other possessed a certain artless selfishness which gave him courage, whenever he wished to promote objects undoubtedly pure and noble, to deal arbitrarily with other lives, even where it could hardly redound to their advantage. I shall have more to say of him later.

The source of Middendorf's greatness in the sphere where life and his own choice had placed him may even be imputed to him as a fault. He, the most enthusiastic of all Froebel's disciples, remained to his life's end a lovable child, in whom the powers of a rich poetic soul surpassed those of the thoughtful, well-trained mind. He would have been ill-adapted for any practical position, but no one could be better suited to enter into the soul-life of young human beings, cherish and ennoble them.

A deeper insight into the lives of Barop and Langethal taught me to prize these men more and more.

They have all rested under the sod for decades, and though their institute, to which I owe so much, has remained dear and precious, and the years I spent in the pleasant Thuringian mountain valley are numbered among the fairest in my life, I must renounce making proselytes for the Keilhau Institute, because, when I saw its present head for the last time, as a very young man, I heard from him, to my sincere regret, that, since the introduction of the law of military service, he found himself compelled to make the course of study at Rudolstadt conform to the system of teaching in a Realschule.—[School in which the arts and sciences as well as the languages are taught.-TR.]—He was forced to do so in order to give his graduates the certificate for the one year's military service.

The classics, formerly held in such high esteem beneath its roof, must now rank below the sciences and modern languages, which are regarded as most important. But love for Germany and the development of German character, which Froebel made the foundation of his method of education, are too deeply rooted there ever to be extirpated. Both are as zealously fostered in Keilhau now as in former years.

After a cordial greeting from Barop, we had desks assigned us in the schoolroom, which were supplied with piles of books, writing materials, and other necessaries. Ludo's bed stood in the same dormitory with mine. Both were hard enough, but this had not damped our gay spirits, and when we were taken to the other boys we were soon playing merrily with the rest.

The first difficulty occurred after supper, and proved to be one of the most serious I encountered during my stay in the school.

My mother had unpacked our trunks and arranged everything in order. Among the articles were some which were new to the boys, and special notice was attracted by several pairs of kid gloves and a box of pomade which belonged in our pretty leather dressing-case, a gift from my grandmother.

Dandified, or, as we should now term them, "dudish" affairs, were not allowed at Keilhau; so various witticisms were made which culminated when a pupil of about our own age from a city on the Weser called us Berlin pomade-pots. This vexed me, but a Berlin boy always has an answer ready, and mine was defiant enough. The matter might have ended here had not the same lad stroked my hair to see how Berlin pomade smelt. From a child nothing has been more unendurable than to feel a stranger's hand touch me, especially on the head, and, before I was aware of it, I had dealt my enemy a resounding slap. Of course, he instantly rushed at me, and there would have been a violent scuffle had not the older pupils interfered. If we wanted to do anything, we must wrestle. This suited my antagonist, and I, too, was not averse to the contest, for I had unusually strong arms, a well-developed chest, and had practised wrestling in the Berlin gymnasium.

The struggle began under the direction of the older pupils, and the grip on which I had relied did not fail. It consisted in clutching the antagonist just above the hips. If the latter were not greatly my superior, and I could exert my whole strength to clasp him to me, he was lost. This time the clever trick did its duty, and my adversary was speedily stretched on the ground. I turned my back on him, but he rose, panting breathlessly. "It's like a bear squeezing one." In reply to every question from the older boys who stood around us laughing, he always made the same answer, "Like a bear."

I had reason to remember this very common incident in boy life, for it gave me the nickname used by old and young till after my departure. Henceforward I was always called "the bear." Last year I had the pleasure of receiving a visit from Dr. Bareuther, a member of the Austrian Senate and a pupil of Keilhau. We had not met for forty years, and his first words were: "Look at me, Bear. Who am I?"

My brother had brought his nickname with him, and everybody called him Ludo instead of Ludwig. The pretty, bright, agile lad, who also never flinched, soon became especially popular, and my companions were also fond of me, as I learned, when, during the last years of my stay at the institute, they elected me captain of the first Bergwart—that is, commander-in-chief of the whole body of pupils.

My first fight secured my position forever. We doubtless owed our initiation on the second day into everything which was done by the pupils, both openly and secretly, to the good impression made by Martin. There was nothing wrong, and even where mischief was concerned I can term it to-day "harmless." The new boys or "foxes" were not neglected or "hazed," as in many other schools. Only every one, even the newly arrived younger teachers, was obliged to submit to the "initiation." This took place in winter, and consisted in being buried in the snow and having pockets, clothing, nay, even shirts, filled with the clean but wet mass. Yet I remember no cold caused by this rude baptism. My mother remained several days with us, and as the weather was fine she accompanied us to the neighbouring heights—the Kirschberg, to which, after the peaceful cemetery of the institute was left behind, a zigzag path led; the Kohn, at whose foot rose the Upper House; and the Steiger, from whose base flowed the Schaalbach, and whose summit afforded a view of a great portion of the Thuringian mountains.

We older pupils afterwards had a tall tower erected there as a monument to Barop, and the prospect from its lofty summit, which is more that a thousand feet high, is magnificent.

Even before the completion of this lookout, the view was one of the most beautiful and widest far or near, and we were treated like most new-comers. During the ascent our eyes were bandaged, and when the handkerchief was removed a marvellous picture appeared before our astonished gaze. In the foreground, toward the left, rose the wooded height crowned by the stately ruins of the Blankenburg. Beyond opened the beautiful leafy bed of the Saale, proudly dominated by the Leuchtenburg. Before us there was scarcely any barrier to the vision; for behind the nearer ranges of hills one chain of the wooded Thuringian Mountains towered beyond another, and where the horizon seemed to close the grand picture, peak after peak blended with the sky and the clouds, and the light veil of mist floating about them seemed to merge all into an indivisible whole.

I have gazed from this spot into the distance at every hour of the day and season of the year. But the fairest time of all on the Steiger was at sunset, on clear autumn days, when the scene close at hand, where the threads of gossamer were floating, was steeped in golden light, the distance in such exquisite tints-from crimson to the deepest violet blue, edged with a line of light-the Saale glimmered with a silvery lustre amid its fringe of alders, and the sun flashed on the glittering panes of the Leuchtenburg.

We were now old enough to enjoy the magnificence of this prospect. My young heart swelled at the sight; and if in after years my eyes could grasp the charm of a beautiful landscape and my pen successfully describe it, I learned the art here.

It was pleasant, too, that my mother saw all this with us, though she must often have gone to rest very much wearied from her rambles. But teachers and pupils vied with each other in attentions to her. She had won all hearts. We noticed and rejoiced in it till the day came when she left us.

She was obliged to start very early in the morning, in order to reach Berlin the same evening. The other boys were not up, but Barop, Middendorf, and several other teachers had risen to take leave of her. A few more kisses, a wave of her handkerchief, and the carriage vanished in the village. Ludo and I were alone, and I vividly remember the moment when we suddenly began to weep and sob as bitterly as if it had been an eternal farewell. How often one human being becomes the sun of another's life! And it is most frequently the mother who plays this beautiful part.

Yet the anguish of parting did not last very long, and whoever had watched the boys playing ball an hour later would have heard our voices among the merriest. Afterwards we rarely had attacks of homesickness, there were so many new things in Keilhau, and even familiar objects seemed changed in form and purpose.

From the city we were in every sense transferred to the woods.

True, we had grown up in the beautiful park of the Thiergarten, but only on its edge; to live in and with Nature, "become one with her," as Middendorf said, we had not learned.

I once read in a novel by Jensen, as a well-attested fact, that during an inquiry made in a charity school in the capital a considerable number of the pupils had never seen a butterfly or a sunset. We were certainly not to be classed among such children. But our intercourse with Nature had been limited to formal visits which we were permitted to pay the august lady at stated intervals. In Keilhau she became a familiar friend, and we therefore were soon initiated into many of her secrets; for none seemed to be withheld from our Middendorf and Barop, whom duty and inclination alike prompted to sharpen our ears also for her language.

The Keilhau games and walks usually led up the mountains or into the forest, and here the older pupils acted as teachers, but not in any pedagogical way. Their own interest in whatever was worthy of note in Nature was so keen that they could not help pointing it out to their less experienced companions.

On our "picnics" from Berlin we had taken dainty mugs in order to drink from the wells; now we learned to seek and find the springs themselves, and how delicious the crystal fluid tastes from the hollow of the hand, Diogenes's drinking-cup!

Old Councillor Wellmer, in the Crede House, in Berlin, a zealous entomologist, owned a large collection of beetles, and had carefully impaled his pets on long slender pins in neat boxes, which filled numerous glass cases. They lacked nothing but life. In Keilhau we found every variety of insect in central Germany, on the bushes and in the moss, the turf, the bark of trees, or on the flowers and blades of grass, and they were alive and allowed us to watch them. Instead of neatly written labels, living lips told us their names.

We had listened to the notes of the birds in the Thiergarten; but our mother, the tutor, the placards, our nice clothing, prohibited our following the feathered songsters into the thickets. But in Keilhau we were allowed to pursue them to their nests. The woods were open to every one, and nothing could injure our plain jackets and stout boots. Even in my second year at Keilhau I could distinguish all the notes of the numerous birds in the Thuringian forests, and, with Ludo, began the collection of eggs whose increase afforded us so much pleasure. Our teachers' love for all animate creation had made them impose bounds on the zeal of the egg-hunters, who were required always to leave one egg in the nest, and if it contained but one not to molest it. How many trees we climbed, what steep cliffs we scaled, through what crevices we squeezed to add a rare egg to our collection; nay, we even risked our limbs and necks! Life is valued so much less by the young, to whom it is brightest, and before whom it still stretches in a long vista, than by the old, for whom its charms are already beginning to fade, and who are near its end.

I shall never forget the afternoon when, supplied with ropes and poles, we went to the Owl Mountain, which originally owed its name to Middendorf, because when he came to Keilhau he noticed that its rocky slope served as a home for several pairs of horned owls. Since then their numbers had increased, and for some time larger night birds had been flying in and out of a certain crevice.

It was still the laying season, and their nests must be there. Climbing the steep precipice was no easy task, but we succeeded, and were then lowered from above into the crevice. At that time we set to work with the delight of discoverers, but now I frown when I consider that those who let first the daring Albrecht von Calm, of Brunswick, and then me into the chasm by ropes were boys of thirteen or fourteen at the utmost. Marbod, my companion's brother, was one of the strongest of our number, and we were obliged to force our way like chimney sweeps by pressing our hands and feet against the walls of the narrow rough crevice. Yet it now seems a miracle that the adventure resulted in no injury. Unfortunately, we found the young birds already hatched, and were compelled to return with our errand unperformed. But we afterward obtained such eggs, and their form is more nearly ball-shape than that seen in those of most other birds. We knew how the eggs of all the feathered guests of Germany were coloured and marked, and the chest of drawers containing our collection stood for years in my mother's attic. When I inquired about it a few years ago, it could not be found, and Ludo, who had helped in gathering it, lamented its loss with me.



CHAPTER XII.

FRIEDRICH FROEBEL'S IDEAL OF EDUCATION.

Dangerous enterprises were of course forbidden, but the teachers of the institute neglected no means of training our bodies to endure every exertion and peril; for Froebel was still alive, and the ideal of education, for whose realization he had established the Keilhau school, had become to his assistants and followers strong and healthy realities. But Froebel's purpose did not require the culture of physical strength. His most marked postulates were the preservation and development of the individuality of the boys entrusted to his care, and their training in German character and German nature; for he beheld the sum of all the traits of higher, purer manhood united in those of the true German.

Love for the heart, strength for the character, seemed to him the highest gifts with which he could endow his pupils for life.

He sought to rear the boy to unity with himself, with God, with Nature, and with mankind, and the way led to trust in God through religion, trust in himself by developing the strength of mind and body, and confidence in mankind—that is, in others, by active relations with life and a loving interest in the past and present destinies of our fellow-men. This required an eye and heart open to our surroundings, sociability, and a deeper insight into history. Here Nature seems to be forgotten. But Nature comes into the category of religion, for to him religion means: To know and feel at one with ourselves, with God, and with man; to be loyal to ourselves, to God, and to Nature: and to remain in continual active, living relations with God.

The teacher must lead the pupils to men as well as to God and Nature, and direct them from action to perception and thought. For action he takes special degrees, capacity, skill, trustworthiness; for perception, consciousness, insight, clearness. Only the practical and clear-sighted man can maintain himself as a thinker, opening out as a teacher new trains of thought, and comprehending the basis of what is already acquired and the laws which govern it.

Froebel wishes to have the child regarded as a bud on the great tree of life, and therefore each pupil needs to be considered individually, developed mentally and physically, fostered and trained as a bud on the huge tree of the human race. Even as a system of instruction, education ought not to be a rigid plan, incapable of modification, it should be adapted to the individuality of the child, the period in which it is growing to maturity, and its environment. The child should be led to feel, work, and act by its own experiences in the present and in its home, not by the opinions of others or by fixed, prescribed rules. From independent, carefully directed acts and knowledge, perceptions, and thoughts, the product of this education must come forth—a man, or, as it is elsewhere stated, a thorough German. At Keilhau he is to be perfected, converted into a finished production without a flaw. If the institute has fulfilled its duty to the individual, he will be:

To his native land, a brave son in the hour of peril, in the spirit of self-sacrifice and sturdy strength.

To the family, a faithful child and a father who will secure prosperity.

To the state, an upright, honest, industrious citizen.

To the army, a clear-sighted, strong, healthy, brave soldier and leader.

To the trades, arts, and sciences, a skilled helper, an active promoter, a worker accustomed to thorough investigation, who has grown to maturity in close intercourse with Nature.

To Jesus Christ, a faithful disciple and brother; a loving, obedient child of God.

To mankind, a human being according to the image of God, and not according to that of a fashion journal.

No one is reared for the drawing-room; but where there is a drawing-room in which mental gifts are fostered and truth finds an abode, a true graduate of Keilhau will be an ornament. "No instruction in bowing and tying cravats is necessary; people learn that only too quickly," said Froebel.

The right education must be a harmonious one, and must be thoroughly in unison with the necessary phenomena and demands of human life.

Thus the Keilhau system of education must claim the whole man, his inner as well as his outer existence. Its purpose is to watch the nature of each individual boy, his peculiarities, traits, talents, above all, his character, and afford to all the necessary development and culture. It follows step by step the development of the human being, from the almost instinctive impulse to feeling, consciousness, and will. At each one of these steps each child is permitted to have only what he can bear, understand, and assimilate, while at the same time it serves as a ladder to the next higher step of development and culture. In this way Froebel, whose own notes, collected from different sources, we are here following, hopes to guard against a defective or misdirected education; for what the pupil knows and can do has sprung, as it were, from his own brain. Nothing has been learned, but developed from within. Therefore the boy who is sent into the world will understand how to use it, and possess the means for his own further development and perfection from step to step.

Every human being has a talent for some calling or vocation, and strength for its development. It is the task of the institute to cultivate the powers which are especially requisite for the future fulfilment of the calling appointed by Nature herself. Here, too, the advance must be step by step. Where talent or inclination lead, every individual will be prepared to deal with even the greatest obstacles, and must possess even the capacity to represent externally what has been perceived and thought—that is, to speak and write clearly and accurately—for in this way the intellectual power of the individual will first be made active and visible to others. We perceive that Froebel strongly antagonizes the Roman postulate that knowledge should be imparted to boys according to a thoroughly tested method and succession approved by the mature human intellect, and which seem most useful to it for later life.

The systematic method which, up to the time of Pestalozzi, prevailed in Germany, and is again embodied in our present mode of education, seemed to him objectionable. The Swiss reformer pointed out that the mother's heart had instinctively found the only correct system of instruction, and set before the pedagogue the task of watching and cultivating the child's talents with maternal love and care. He utterly rejected the old system, and Froebel stationed himself as a fellow-combatant at his side, but went still further. This stand required a high degree of courage at the time of the founding of Keilhau, when Hegel's influence was omnipotent in educational circles, for Hegel set before the school the task of imparting culture, and forgot that it lacked the most essential conditions; for the school can give only knowledge, while true education demands a close relation between the person to be educated and the world from which the school, as Hegel conceived it, is widely sundered.

Froebel recognized that the extent of the knowledge imparted to each pupil was of less importance, and that the school could not be expected to bestow on each individual a thoroughly completed education, but an intellect so well trained that when the time came for him to enter into relations with the world and higher instructors he would have at his disposal the means to draw from both that form of culture which the school is unable to impart. He therefore turned his back abruptly on the old system, denied that the main object of education was to meet the needs of afterlife, and opposed having the interests of the child sacrificed to those of the man; for the child in his eyes is sacred, an independent blessing bestowed upon him by God, towards whom he has the one duty of restoring to those who confided it to him in a higher degree of perfection, with unfolded mind and soul, and a body and character steeled against every peril. "A child," he says, "who knows how to do right in his own childish sphere, will grow naturally into an upright manhood."

With regard to instruction, his view, briefly stated, is as follows: The boy whose special talents are carefully developed, to whom we give the power of absorbing and reproducing everything which is connected with his talent, will know how to assimilate, by his own work in the world and wider educational advantages, everything which will render him a perfect and thoroughly educated man. With half the amount of preliminary knowledge in the province of his specialty, the boy or youth dismissed by us as a harmoniously developed man, to whom we have given the methods requisite for the acquisition of all desirable branches of knowledge, will accomplish more than his intellectual twin who has been trained according to the ideas of the Romans (and, let us add, Hegel).

I think Froebel is right. If his educational principles were the common property of mankind, we might hope for a realization of Jean Paul's prediction that the world would end with a child's paradise. We enjoyed a foretaste of this paradise in Keilhau. But when I survey our modern gymnasia, I am forced to believe that if they should succeed in equipping their pupils with still greater numbers of rules for the future, the happiness of the child would be wholly sacrificed to the interests of the man, and the life of this world would close with the birth of overwise greybeards. I might well be tempted to devote still more time to the educational principles of the man who, from the depths of his full, warm heart, addressed to parents the appeal, "Come, let us live for our children," but it would lead me beyond the allotted limits.

Many of Froebel's pedagogical principles undoubtedly appear at first sight a pallid theorem, partly a matter of course, partly impracticable. During our stay in Keilhau we never heard of these claims, concerning which we pupils were the subject of experiment. Far less did we feel that we were being educated according to any fixed method. We perceived very little of any form of government. The relation between us and our teachers was so natural and affectionate that it seemed as if no other was possible.

Yet, when I compared our life at Keilhau with the principles previously mentioned, I found that Barop, Middendorf, and old Langethal, as well as the sub-teachers Bagge, Budstedt, and Schaffner, had followed them in our education, and succeeded in applying many of those which seemed the most difficult to carry into execution. This filled me with sincere admiration, though I soon perceived that it could have been done only by men in whom Froebel had transplanted his ideal, men who were no less enthusiastic concerning their profession than he, and whose personality predestined them to solve successfully tasks which presented difficulties almost unconquerable by others.

Every boy was to be educated according to his peculiar temperament, with special regard to his disposition, talents, and character. Although there were sixty of us, this was actually done in the case of each individual.

Thus the teachers perceived that the endowments of my brother, with whom I had hitherto shared everything, required a totally different system of education from mine. While I was set to studying Greek, he was released from it and assigned to modern languages and the arts and sciences. They considered me better suited for a life of study, him qualified for some practical calling or a military career.

Even in the tasks allotted to each, and the opinions passed upon our physical and mental achievements, there never was any fixed standard. These teachers always kept in view the whole individual, and especially his character. Thereby the parents of a Keilhau pupil were far better informed in many respects than those of our gymnasiasts, who so often yield to the temptation of estimating their sons' work by the greater or less number of errors in their Latin exercises.

It afforded me genuine pleasure to look through the Keilhau reports. Each contained a description of character, with a criticism of the work accomplished, partly with reference to the pupil's capacity, partly to the demands of the school. Some are little masterpieces of psychological penetration.

Many of those who have followed these statements will ask how the German nature and German character can be developed in the boys.

It was thoroughly done in Keilhau.

But the solution of the problem required men like Langethal and Middendorf, who, even in their personal appearance models of German strength and dignity, had fought for their native land, and who were surpassed in depth and warmth of feeling by no man.

I repeat that what Froebel termed German was really the higher traits of human character; but nothing was more deeply imprinted on our souls than love for our native land. Here the young voices not only extolled the warlike deeds of the brave Prussians, but recited with equal fervor all the songs with which true patriotism has inspired German poets. Perhaps this delight in Germanism went too far in many respects; it fostered hatred and scorn of everything "foreign," and was the cause of the long hair and cap, pike and broad shirt collar worn by many a pupil. Yet their number was not very large, and Ludo, our most intimate friends, and I never joined them.

Barop himself smiled at their "Teutonism" but indulged it, and it was stimulated by some of the teachers, especially the magnificent Zeller, so full of vigour and joy in existence. I can still see the gigantic young Swiss, as he made the pines tremble with his "Odin, Odin, death to the Romans!"

One of the pupils, Count zur Lippe, whose name was Hermann, was called "Arminius," in memory of the conqueror of Varus. But these were external things.

On the other hand, how vividly, during the history lesson, Langethal, the old warrior of 1813, described the course of the conflict for liberty!

Friedrich Froebel had also pronounced esteem for manual labour to be genuinely and originally German, and therefore each pupil was assigned a place where he could wield spades and pickaxes, roll stones, sow, and reap.

These occupations were intended to strengthen the body, according to Froebel's rules, and absorbed the greater part of the hours not devoted to instruction.

Midway up the Dissauberg was the spacious wrestling-ground with the shooting-stand, and in the court-yard of the institute the gymnasium for every spare moment of the winter. There fencing was practised with fleurets (thrusting swords), not rapiers, which Barop rightly believed had less effect upon developing the agility of youthful bodies. Even when boys of twelve, Ludo and I, like most of the other pupils, had our own excellent rifles, a Christmas gift from our mother, and how quickly our keen young eyes learned to hit the bull's-eye! There was good swimming in the pond of the institute, and skating was practised there on the frozen surface of the neighbouring meadow; then we had our coasting parties at the "Upper House" and down the long slope of the Dissau, the climbing and rambling, the wrestling and jumping over the backs of comrades, the ditches, hedges, and fences, the games of prisoner's base which no Keilhau pupil will ever forget, the ball-playing and the various games of running for which there was always time, although at the end of the year we had acquired a sufficient amount of knowledge. The stiffest boy who came to Keilhau grew nimble, the biceps of the veriest weakling enlarged, the most timid nature was roused to courage. Indeed, here, if anywhere, it required courage to be cowardly.

If Froebel and Langethal had seen in the principle of comradeship the best furtherance of discipline, it was proved here; for we formed one large family, and if any act really worthy of punishment, no mere ebullition of youthful spirits, was committed by any of the pupils, Barop summoned us all, formed us into a court of justice, and we examined into the affair and fixed the penalty ourselves. For dishonourable acts, expulsion from the institute; for grave offences, confinement to the room—a punishment which pledged even us, who imposed it, to avoid all intercourse with the culprit for a certain length of time. For lighter misdemeanours the offender was confined to the house or the court-yard. If trivial matters were to be censured this Areopagus was not convened.

And we, the judges, were rigid executors of the punishment. Barop afterwards told me that he was frequently compelled to urge us to be more gentle. Old Froebel regarded these meetings as means for coming into unity with life. The same purpose was served by the form of our intercourse with one another, the pedestrian excursions, and the many incidents related by our teachers of their own lives, especially the historical instruction which was connected with the history of civilization and so arranged as to seek to make us familiar not only with the deeds of nations and bloody battles, but with the life of the human race.

In spite of, or on account of, the court of justice I have just mentioned, there could be no informers among us, for Barop only half listened to the accuser, and often sent him harshly from the room without summoning the school-mate whom he accused. Besides, we ourselves knew how to punish the sycophant so that he took good care not to act as tale-bearer a second time.

MANNERS, AND FROEBEL'S KINDERGARTEN

The wives of the teachers had even more to do with our deportment than the dancing-master, especially Frau Barop and her husband's sister Frau von Born, who had settled in Keilhau on account of having her sons educated there.

The fact that the head-master's daughters and several girls, who were friends or relatives of his family, shared many of our lessons, also contributed essentially to soften the manners of the young German savages.

I mention our "manners" especially because, as I afterwards learned, they had been the subject of sharp differences of opinion between Friedrich Froebel and Langethal, and because the arguments of the former are so characteristic that I deem them worthy of record.

There could be no lack of delicacy of feeling on the part of the founder of the kindergarten system, who had said, "If you are talking with any one, and your child comes to ask you about anything which interests him, break off your conversation, no matter what may be the rank of the person who is speaking to you," and who also directed that the child should receive not only love but respect. The first postulate shows that he valued the demands of the soul far above social forms. Thus it happened that during the first years of the institute, which he then governed himself, he was reproached with paying too little attention to the outward forms, the "behaviour," the manners of the boys entrusted to his care. His characteristic answer was: "I place no value on these forms unless they depend upon and express the inner self. Where that is thoroughly trained for life and work, externals may be left to themselves, and will supplement the other." The opponent admits this, but declares that the Keilhau method, which made no account of outward form, may defer this "supplement" in a way disastrous to certain pupils. Froebel's answer is: "Certainly, a wax pear can be made much more quickly and is just as beautiful as those on the tree, which require a much longer time to ripen. But the wax pear is only to look at, can barely be touched, far less could it afford refreshment to the thirsty and the sick. It is empty—a mere nothing! The child's nature, it is said, resembles wax. Very well, we don't grudge wax fruits to any one who likes them. But nothing must be expected from them if we are ill and thirsty; and what is to become of them when temptations and trials come, and to whom do they not come? Our educational products must mature slowly, but thoroughly, to genuine human beings whose inner selves will be deficient in no respect. Let the tailor provide for the clothes."

Froebel himself was certainly very careless in the choice of his. The long cloth coat in which I always saw him was fashioned by the village tailor, and the old gentleman probably liked the garment because half a dozen children hung by the tails when he crossed the court-yard. It needed to be durable; but the well-fitting coats worn by Barop and Langethal were equally so, and both men believed that the good gardener should also care for the form of the fruit he cultivates, because, when ripe, it is more valuable if it looks well. They, too, cared nothing for wax fruits; nay, did not even consider them because they did not recognize them as fruit at all.

Froebel's conversion was delayed, but after his marriage it was all the more thorough. The choice of this intellectual and kindly natured man, who set no value on the external forms of life, was, I might say, "naturally" a very elegant woman, a native of Berlin, the widow of the Kriegsrath Hofmeister. She speedily opened Froebel's eyes to the aesthetic and artistic element in the lives of the boys entrusted to his care—the element to which Langethal, from the time of his entrance into the institution, had directed his attention.

So in Keilhau, too, woman was to pave the way to greater refinement.

This had occurred long before our entrance into the institution. Froebel did not allude to wax pears now when he saw the pupils well dressed and courteous in manner; nay, afterwards, in establishing the kindergarten, he praised and sought to utilize the comprehensive influence upon humanity of "woman," the guardian of lofty morality. Wives and mothers owe him as great a debt of gratitude as children, and should never forget the saying, "The mother's heart alone is the true source of the welfare of the child, and the salvation of humanity." The fundamental necessity of the hour is to prepare this soil for the noble human blossom, and render it fit for its mission.

To meet the need mentioned in this sentence the whole labour of the evening of his life was devoted. Amid many cares and in defiance of strong opposition he exerted his best powers for the realization of his ideal, finding courage to do so in the conviction uttered in the saying, "Only through the pure hands and full hearts of wives and mothers can the kingdom of God become a reality."

Unfortunately, I cannot enter more comprehensively here into the details of the kindergarten system—it is connected with Keilhau only in so far that both were founded by the same man. Old Froebel was often visited there by female kindergarten teachers and pedagogues who wished to learn something of this new institute. We called the former "Schakelinen"; the latter, according to a popular etymology, "Schakale." The odd name bestowed upon the female kindergarten teachers was derived, as I learned afterwards, from no beast of prey, but from a figure in Jean Paul's "Levana," endowed with beautiful gifts. Her name is Madame Jacqueline, and she was used by the author to give expression to his own opinions of female education. Froebel has adopted many suggestions of Jean Paul, but the idea of the kindergarten arose from his own unhappy childhood. He wished to make the first five years of life, which to him had been a chain of sorrows, happy and fruitful to children—especially to those who, like him, were motherless.

Sullen tempers, the rod, and the strictest, almost cruel, constraint had overshadowed his childhood, and now his effort was directed towards having the whole world of little people join joyously in his favourite cry, "Friede, Freude, Freiheit!" (Peace, Pleasure, Liberty), which corresponds with the motto of the Jahn gymnasium, "Frisch, fromm, frohlich, frei."

He also desired to utilize for public instruction the educational talents which woman undoubtedly possesses.

As in his youth, shoulder to shoulder with Pestalozzi, he had striven to rear growing boys in a motherly fashion to be worthy men, he now wished to turn to account, for the benefit of the whole wide circle of younger children, the trait of maternal solicitude which exists in every woman. Women were to be trained for teachers, and the places where children received their first instruction were to resemble nurseries as closely as possible. He also desired to see the maternal tone prevail in this instruction.

He, through whose whole life had run the echo of the Saviour's words, "Suffer little children to come unto me," understood the child's nature, and knew that its impulse to play must be used, in order to afford it suitable future nourishment for the mind and soul.

The instruction, the activity, and the movements of the child should be associated with the things which most interest him, and meanwhile it should be constantly employed in some creative occupation adapted to its intelligence.

If, for instance, butter was spoken of, by the help of suitable motions the cow was milked, the milk was poured into a pan and skimmed, the cream was churned, the butter was made into pats and finally sent to market. Then came the payment, which required little accounts. When the game was over, a different one followed, perhaps something which rendered the little hands skilful by preparing fine weaving from strips of paper; for Froebel had perceived that change brought rest.

Every kindergarten should have a small garden, to afford an opportunity to watch the development of the plants, though only one at a time—for instance, the bean. By watching the clouds in the sky he directed the childish intelligence to the rivers, seas, and circulation of moisture. In the autumn the observation of the chrysalis state of insects was connected with that of the various stages of their existence.

In this way the child can be guided in its play to a certain creative activity, rendered familiar with the life of Nature, the claims of the household, the toil of the peasants, mechanics, etc., and at the same time increase its dexterity in using its fingers and the suppleness of its body. It learns to play, to obey, and to submit to the rules of the school, and is protected from the contradictory orders of unreasonable mothers and nurses.

Women and girls, too, were benefitted by the kindergarten.

Mothers, whose time, inclination, or talents, forbade them to devote sufficient time to the child, were relieved by the kindergarten. Girls learned, as if in a preparatory school of future wife and motherhood, how to give the little one what it needed, and, as Froebel expresses it, to become the mediators between Nature and mind.

Yet even this enterprise, the outcome of pure love for the most innocent and harmless creatures, was prohibited and persecuted as perilous to the state under Frederick William IV, during the period of the reaction which followed the insurrection of 1848.



ETEXT EDITOR'S BOOKMARKS:

Hollow of the hand, Diogenes's drinking-cup Life is valued so much less by the young Required courage to be cowardly



THE AUTOBIOGRAPHY OF GEORG EBERS

THE STORY OF MY LIFE FROM CHILDHOOD TO MANHOOD

Volume 4.



CHAPTER XIII.

THE FOUNDERS OF THE KEILHAU INSTITUTE, AND A GLIMPSE AT THE HISTORY OF THE SCHOOL.

I was well acquainted with the three founders of our institute—Fredrich Froebel, Middendorf, and Langethal—and the two latter were my teachers. Froebel was decidedly "the master who planned it."

When we came to Keilhau he was already sixty-six years old, a man of lofty stature, with a face which seemed to be carved with a dull knife out of brown wood.

His long nose, strong chin, and large ears, behind which the long locks, parted in the middle, were smoothly brushed, would have rendered him positively ugly, had not his "Come, let us live for our children," beamed so invitingly in his clear eyes. People did not think whether he was handsome or not; his features bore the impress of his intellectual power so distinctly that the first glance revealed the presence of a remarkable man.

Yet I must confess—and his portrait agrees with my memory—that his face by no means suggested the idealist and man of feeling; it seemed rather expressive of shrewdness, and to have been lined and worn by severe conflicts concerning the most diverse interests. But his voice and his glance were unusually winning, and his power over the heart of the child was limitless. A few words were sufficient to win completely the shyest boy whom he desired to attract; and thus it happened that, even when he had been with us only a few weeks, he was never seen crossing the court-yard without a group of the younger pupils hanging to his coattails and clasping his hands and arms.

Usually they were persuading him to tell stories, and when he condescended to do so, older ones flocked around him too, and they were never disappointed. What fire, what animation the old man had retained! We never called him anything but "Oheim." The word "Onkel" he detested as foreign, because it was derived from "avunculus" and "oncle." With the high appreciation he had of "Tante"—whom he termed, next to the mother, the most important factor of education in the family—our "Oheim" was probably specially agreeable to him.

He was thoroughly a self-made man. The son of a pastor in Oberweissbach, in Thuringia, he had had a dreary childhood; for his mother died young, and he soon had a step-mother, who treated him with the utmost tenderness until her own children were born. Then an indescribably sad time began for the neglected boy, whose dreamy temperament vexed even his own father. Yet in this solitude his love for Nature awoke. He studied plants, animals, minerals; and while his young heart vainly longed for love, he would have gladly displayed affection himself, if his timidity would have permitted him to do so. His family, seeing him prefer to dissect the bones of some animal rather than to talk with his parents, probably considered him a very unlovable child when they sent him, in his tenth year, to school in the city of Ilm.

He was received into the home of the pastor, his uncle Hoffman, whose mother-in-law, who kept the house, treated him in the most cordial manner, and helped him to conquer the diffidence acquired during the solitude of the first years of his childhood. This excellent woman first made him familiar with the maternal feminine solicitude, closer observation of which afterwards led him, as well as Pestalozzi, to a reform of the system of educating youth.

In his sixteenth year he went to a forester for instruction, but did not remain long. Meantime he had gained some mathematical knowledge, and devoted himself to surveying. By this and similar work he earned a living, until, at the end of seven years, he went to Frankfort-on-the-Main to learn the rudiments of building. There Fate brought him into contact with the pedagogue Gruner, a follower of Pestalozzi's method, and this experienced man, after their first conversation, exclaimed: "You must become a schoolmaster!"

I have often noticed in life that a word at the right time and place has sufficed to give the destiny of a human being a different turn, and the remark of the Frankfort educator fell into Froebel's soul like a spark. He now saw his real profession clearly and distinctly before him.

The restless years of wandering, during which, unloved and scarcely heeded, he had been thrust from one place to another, had awakened in his warm heart a longing to keep others from the same fate. He, who had been guided by no kind hand and felt miserable and at variance with himself, had long been ceaselessly troubled by the problem of how the young human plant could be trained to harmony with itself and to sturdy industry. Gruner showed him that others were already devoting their best powers to solve it, and offered him an opportunity to try his ability in his model school.

Froebel joyfully accepted this offer, cast aside every other thought, and, with the enthusiasm peculiar to him, threw himself into the new calling in a manner which led Gruner to praise the "fire and life" he understood how to awaken in his pupils. He also left it to Froebel to arrange the plan of instruction which the Frankfort Senate wanted for the "model school," and succeeded in keeping him two years in his institution.

When a certain Frau von Holzhausen was looking for a man who would have the ability to lead her spoiled sons into the right path, and Froebel had been recommended, he separated from Gruner and performed his task with rare fidelity and a skill bordering upon genius. The children, who were physically puny, recovered under his care, and the grateful mother made him their private tutor from 1807 till 1810. He chose Verdun, where Pestalozzi was then living, as his place of residence, and made himself thoroughly familiar with his method of education. As a whole, he could agree with him; but, as has already been mentioned, in some respects he went further than the Swiss reformer. He himself called these years his "university course as a pedagogue," but they also furnished him with the means to continue the studies in natural history which he had commenced in Jena. He had laid aside for this purpose part of his salary as tutor, and was permitted, from 1810 to 1812, to complete in Gottingen his astronomical and mineralogical studies. Yet the wish to try his powers as a pedagogue never deserted him; and when, in 1812, the position of teacher in the Plamann Institute in Berlin was offered him, he accepted it. During his leisure hours he devoted himself to gymnastic exercises, and even late in life his eyes sparkled when he spoke of his friend, old Jahn, and the political elevation of Prussia.

When the summons "To my People" called the German youth to war, Froebel had already entered his thirty-first year, but this did not prevent his resigning his office and being one of the first to take up arms. He went to the field with the Lutzow Jagers, and soon after made the acquaintance among his comrades of the theological students Langethal and Middendorf. When, after the Peace of Paris, the young friends parted, they vowed eternal fidelity, and each solemnly promised to obey the other's summons, should it ever come. As soon as Froebel took off the dark uniform of the black Jagers he received a position as curator of the museum of mineralogy in the Berlin University, which he filled so admirably that the position of Professor of Mineralogy was offered to him from Sweden. But he declined, for another vocation summoned him which duty and inclination forbade him to refuse.

His brother, a pastor in the Thuringian village of Griesheim on the Ilm, died, leaving three sons who needed an instructor. The widow wished her brother-in-law Friedrich to fill this office, and another brother, a farmer in Osterode, wanted his two boys to join the trio. When Froebel, in the spring of 1817, resigned his position, his friend Langethal begged him to take his brother Eduard as another pupil, and thus Pestalozzi's enthusiastic disciple and comrade found his dearest wish fulfilled. He was now the head of his own school for boys, and these first six pupils—as he hoped with the confidence in the star of success peculiar to so many men of genius—must soon increase to twenty. Some of these boys were specially gifted: one became the scholar and politician Julius Froebel, who belonged to the Frankfort Parliament of 1848, and another the Jena Professor of Botany, Eduard Langethal.

The new principal of the school could not teach alone, but he only needed to remind his old army comrade, Middendorf, of his promise, to induce him to interrupt his studies in Berlin, which were nearly completed, and join him. He also had his eye on Langethal, if his hope should be fulfilled. He knew what a treasure he would possess for his object in this rare man.

There was great joy in the little Griesheim circle, and the Thuringian (Froebel) did not regret for a moment that he had resigned his secure position; but the Westphalian (Middendorf) saw here the realization of the ideal which Froebel's kindling words had impressed upon his soul beside many a watch-fire.

The character of the two men is admirably described in the following passage from a letter of "the oldest pupil":

"Both had seen much of the serious side of life, and returned from the war with the higher inspiration which is hallowed by deep religious feeling. The idea of devoting their powers with self-denial and sacrifice to the service of their native land had become a fixed resolution; the devious paths which so many men entered were far from their thoughts. The youth, the young generation of their native land, were alone worthy of their efforts. They meant to train them to a harmonious development of mind and body; and upon these young people their pure spirit of patriotism exerted a vast influence. When we recall the mighty power which Froebel could exercise at pleasure over his fellowmen, and especially over children, we shall deem it natural that a child suddenly transported into this circle could forget its past."

When I entered it, though at that time it was much modified and established on firm foundations, I met with a similar experience. It was not only the open air, the forest, the life in Nature which so captivated new arrivals at Keilhau, but the moral earnestness and the ideal aspiration which consecrated and ennobled life. Then, too, there was that "nerve-strengthening" patriotism which pervaded everything, filling the place of the superficial philanthropy of the Basedow system of education.

But Froebel's influence was soon to draw, as if by magnetic power, the man who had formed an alliance with him amid blood and steel, and who was destined to lend the right solidity to the newly erected structure of the institute—I mean Heinrich Langethal, the most beloved and influential of my teachers, who stood beside Froebel's inspiring genius and Middendorf's lovable warmth of feeling as the character, and at the same time the fully developed and trained intellect, whose guidance was so necessary to the institute.

The life of this rare teacher can be followed step by step from the first years of his childhood in his autobiography and many other documents, but I can only attempt here to sketch in broad outlines the character of the man whose influence upon my whole inner life has been, up to the present hour, a decisive one.

The recollection of him makes me inclined to agree with the opinion to which a noble lady sought to convert me—namely, that our lives are far more frequently directed into a certain channel by the influence of an unusual personality than by events, experiences, or individual reflections.

Langethal was my teacher for several years. When I knew him he was totally blind, and his eyes, which are said to have flashed so brightly and boldly on the foe in war, and gazed so winningly into the faces of friends in time of peace, had lost their lustre. But his noble features seemed transfigured by the cheerful earnestness which is peculiar to the old man, who, even though only with the eye of the mind, looks back upon a well-spent, worthy life, and who does not fear death, because he knows that God who leads all to the goal allotted by Nature destined him also for no other. His tall figure could vie with Barop's, and his musical voice was unusually deep. It possessed a resistless power when, excited himself, he desired to fill our young souls with his own enthusiasm. The blind old man, who had nothing more to command and direct, moved through our merry, noisy life like a silent admonition to good and noble things. Outside of the lessons he never raised his voice for orders or censure, yet we obediently followed his signs. To be allowed to lead him was an honor and pleasure. He made us acquainted with Homer, and taught us ancient and modern history. To this day I rejoice that not one of us ever thought of using 'pons asinorum,' or copied passage, though he was perfectly sightless, and we were obliged to translate to him and learn by heart whole sections of the Iliad. To have done so would have seemed as shameful as the pillage of an unguarded sanctuary or the abuse of a wounded hero.

And he certainly was one!

We knew this from his comrades in the war and his stories of 1813, which were at once so vivid and so modest.

When he explained Homer or taught ancient history a special fervor animated him; for he was one of the chosen few whose eyes were opened by destiny to the full beauty and sublimity of ancient Greece.

I have listened at the university to many a famous interpreter of the Hellenic and Roman poets, and many a great historian, but not one of them ever gave me so distinct an impression of living with the ancients as Heinrich Langethal. There was something akin to them in his pure, lofty soul, ever thirsting for truth and beauty, and, besides, he had graduated from the school of a most renowned teacher.

The outward aspect of the tall old man was eminently aristocratic, yet his birthplace was the house of a plain though prosperous mechanic. He was born at Erfurt, in 1792. When very young his father, a man unusually sensible and well-informed for his station in life, entrusted him with the education of a younger brother, the one who, as I have mentioned, afterwards became a professor at Jena, and the boy's progress was so rapid that other parents had requested to have their sons share the hours of instruction.

After completing his studies at the grammar-school he wanted to go to Berlin, for, though the once famous university still existed in Erfurt, it had greatly deteriorated. His description of it is half lamentable, half amusing, for at that time it was attended by thirty students, for whom seventy professors were employed. Nevertheless, there were many obstacles to be surmounted ere he could obtain permission to attend the Berlin University; for the law required every native of Erfurt, who intended afterwards to aspire to any office, to study at least two years in his native city—at that time French. But, in defiance of all hindrances, he found his way to Berlin, and in 1811 was entered in the university just established there as the first student from Erfurt. He wished to devote himself to theology, and Neander, De Wette, Marheineke, Schleiermacher, etc., must have exerted a great power of attraction over a young man who desired to pursue that study.

At the latter's lectures he became acquainted with Middendorf. At first he obtained little from either. Schleiermacher seemed to him too temporizing and obscure. "He makes veils." He thought the young Westphalian, at their first meeting, merely "a nice fellow." But in time he learned to understand the great theologian, and the "favourite teacher" noticed him and took him into his house.

But first Fichte, and then Friedrich August Wolf, attracted him far more powerfully than Schleiermacher. Whenever he spoke of Wolf his calm features glowed and his blind eyes seemed to sparkle. He owed all that was best in him to the great investigator, who sharpened his pupil's appreciation of the exhaustless store of lofty ideas and the magic of beauty contained in classic antiquity, and had he been allowed to follow his own inclination, he would have turned his back on theology, to devote all his energies to the pursuit of philology and archaeology.

The Homeric question which Wolf had propounded in connection with Goethe, and which at that time stirred the whole learned world, had also moved Langethal so deeply that, even when an old man, he enjoyed nothing more than to speak of it to us and make us familiar with the pros and cons which rendered him an upholder of his revered teacher. He had been allowed to attend the lectures on the first four books of the Iliad, and—I have living witnesses of the fact—he knew them all verse by verse, and corrected us when we read or recited them as if he had the copy in his hand.

True, he refreshed his naturally excellent memory by having them all read aloud. I shall never forget his joyous mirth as he listened to my delivery of Wolf's translation of Aristophanes's Acharnians; but I was pleased that he selected me to supply the dear blind eyes. Whenever he called me for this purpose he already had the book in the side pocket of his long coat, and when, beckoning significantly, he cried, "Come, Bear," I knew what was before me, and would have gladly resigned the most enjoyable game, though he sometimes had books read which were by no means easy for me to understand. I was then fourteen or fifteen years old.

Need I say that it was my intercourse with this man which implanted in my heart the love of ancient days that has accompanied me throughout my life?

The elevation of the Prussian nation led Langethal also from the university to the war. Rumor first brought to Berlin the tidings of the destruction of the great army on the icy plains of Russia; then its remnants, starving, worn, ragged, appeared in the capital; and the street-boys, who not long before had been forced by the French soldiers to clean their boots, now with little generosity—they were only "street-boys"—shouted sneeringly, "Say, mounseer, want your boots blacked?"

Then came the news of the convention of York, and at last the irresolute king put an end to the doubts and delays which probably stirred the blood of every one who is familiar with Droysen's classic "Life of Field-Marshal York." From Breslau came the summons "To my People," which, like a warm spring wind, melted the ice and woke in the hearts of the German youth a matchless budding and blossoming.

The snow-drops which bloomed during those March days of 1813 ushered in the long-desired day of freedom, and the call "To arms!" found the loudest echo in the hearts of the students. It stirred the young, yet even in those days circumspect Langethal, too, and showed him his duty But difficulties confronted him; for Pastor Ritschel, a native of Erfurt, to whom he confided his intention, warned him not to write to his father. Erfurt, his own birthplace, was still under French rule, and were he to communicate his plan in writing and the letter should be opened in the "black room," with other suspicious mail matter, it might cost the life of the man whose son was preparing to commit high-treason by fighting against the ruler of his country—Napoleon, the Emperor of France.

"Where will you get the uniform, if your father won't help you, and you want to join the black Jagers?" asked the pastor, and received the answer:

"The cape of my cloak will supply the trousers. I can have a red collar put on my cloak, my coat can be dyed black and turned into a uniform, and I have a hanger."

"That's right!" cried the worthy minister, and gave his young friend ten thalers.

Middendorf, too, reported to the Lutzow Jagers at once, and so did the son of Professor Bellermann, and their mutual friend Bauer, spite of his delicate health which seemed to unfit him for any exertion.

They set off on the 11th of April, and while the spring was budding alike in the outside world and in young breasts, a new flower of friendship expanded in the hearts of these three champions of the same sacred cause; for Langethal and Middendorf found their Froebel. This was in Dresden, and the league formed there was never to be dissolved. They kept their eyes fixed steadfastly on the ideals of youth, until in old age the sight of all three failed. Part of the blessings which were promised to the nation when they set forth to battle they were permitted to see seven lustra later, in 1848, but they did not live to experience the realization of their fairest youthful dream, the union of Germany.

I must deny myself the pleasure of describing the battles and the marches of the Lutzow corps, which extended to Aachen and Oudenarde; but will mention here that Langethal rose to the rank of sergeant, and had to perform the duties of a first lieutenant; and that, towards the end of the campaign, Middendorf was sent with Lieutenant Reil to induce Blucher to receive the corps in his vanguard. The old commander gratified their wish; they had proved their fitness for the post when they won the victory at the Gohrde, where two thousand Frenchmen were killed and as many more taken prisoners. The sight of the battlefield had seemed unendurable to the gentle nature of Middendorf he had formed a poetical idea of the campaign as an expedition against the hereditary foe. Now that he had confronted the bloodstained face of war with all its horrors, he fell into a state of melancholy from which he could scarcely rouse himself.

After this battle the three friends were quartered in Castle Gohrde, and there enjoyed a delightful season of rest after months of severe hardships. Their corps had been used as the extreme vanguard against Davoust's force, which was thrice their superior in numbers, and in consequence they were subjected to great fatigues. They had almost forgotten how it seemed to sleep in a bed and eat at a table. One night march had followed another. They had often seized their food from the kettles and eaten it at the next stopping-place, but all was cheerfully done; the light-heartedness of youth did not vanish from their enthusiastic hearts. There was even no lack of intellectual aliment, for a little field-library had been established by the exchange of books. Langethal told us of his night's rest in a ditch, which was to entail disastrous consequences. Utterly exhausted, sleep overpowered him in the midst of a pouring rain, and when he awoke he discovered that he was up to his neck in water. His damp bed—the ditch—had gradually filled, but the sleep was so profound that even the rising moisture had not roused him. The very next morning he was attacked with a disease of the eyes, to which he attributed his subsequent blindness.

On the 26th of August there was a prospect of improvement in the condition of the corps. Davoust had sent forty wagons of provisions to Hamburg, and the men were ordered to capture them. The attack was successful, but at what a price! Theodor Korner, the noble young poet whose songs will commemorate the deeds of the Lutzow corps so long as German men and boys sing his "Thou Sword at my Side," or raise their voices in the refrain of the Lutzow Jagers' song:

"Do you ask the name of yon reckless band? 'Tis Lutzow's black troopers dashing swift through the land!"

Langethal first saw the body of the author of "Lyre and Sword" and "Zriny" under an oak at Wobbelin; but he was to see it once more under quite different circumstances. He has mentioned it in his autobiography, and I have heard him describe several times his visit to the corpse of Theodor Korner.

He had been quartered in Wobbelin, and shared his room with an Oberjager von Behrenhorst, son of the postmaster-general in Dessau, who had taken part in the battle of Jena as a young lieutenant and returned home with a darkened spirit.

At the summons "To my People," he had enlisted at once as a private soldier in the Lutzow corps, where he rose rapidly to the rank of Oberjager. During the war he had often met Langethal and Middendorf; but the quiet, reserved man, prematurely grave for his years, attached himself so closely to Korner that he needed no other friend.

After the death of the poet on the 26th of August, 1813, he moved silently about as though completely crushed. On the night which followed the 27th he invited his room-mate Langethal to go with him to the body of his friend. Both went first to the village church, where the dead Jagers lay in two long black rows. A solemn stillness pervaded the little house of God, which had become during this night the abode of death, and the nocturnal visitors gazed silently at the pallid, rigid features of one lifeless young form after another, but without finding him whom they sought.

During this mute review of corpses it seemed to Langethal as if Death were singing a deep, heartrending choral, and he longed to pray for these young, crushed human blossoms; but his companion led the way into the guard's little room. There lay the poet, "the radiance of an angel on his face," though his body bore many traces of the fury of the battle. Deeply moved, Langethal stood gazing down upon the form of the man who had died for his native land, while Behrenhorst knelt on the floor beside him, silently giving himself up to the anguish of his soul. He remained in this attitude a long time, then suddenly started up, threw his arms upward, and exclaimed, "Korner, I'll follow you!"

With these words Behrenhorst darted out of the little room into the darkness; and a few weeks after he, too, had fallen for the sacred cause of his native land.

They had seen another beloved comrade perish in the battle of Gohrde, a handsome young man of delicate figure and an unusually reserved manner.

Middendorf, with whom he—his name was Prohaska—had been on more intimate terms than the others, once asked him, when he timidly avoided the girls and women who cast kindly glances at him, if his heart never beat faster, and received the answer, "I have but one love to give, and that belongs to our native land."

While the battle was raging, Middendorf was fighting close beside his comrade. When the enemy fired a volley the others stooped, but Prohaska stood erect, exclaiming, when he was warned, "No bowing! I'll make no obeisance to the French!"

A few minutes after, the brave soldier, stricken by a bullet, fell on the greensward. His friends bore him off the field, and Prohaska—Eleonore Prohaska—proved to be a girl!

While in Castle Gohrde, Froebel talked with his friends about his favourite plan, which he had already had a view in Gottingen, of establishing a school for boys, and while developing his educational ideal to them and at the same time mentioning that he had passed his thirtieth birthday, and alluding to the postponement of his plan by the war, he exclaimed, to explain why he had taken up arms:

"How can I train boys whose devotion I claim, unless I have proved by my own deeds how a man should show devotion to the general welfare?"

These words made a deep impression upon the two friends, and increased Middendorf's enthusiastic reverence for the older comrade, whose experiences and ideas had opened a new world to him.

The Peace of Paris, and the enrolment of the Lutzow corps in the line, brought the trio back to Berlin to civil life.

There also each frequently sought the others, until, in the spring of 1817, Froebel resigned the permanent position in the Bureau of Mineralogy in order to establish his institute.

Middendorf had been bribed by the saying of his admired friend that he "had found the unity of life." It gave the young philosopher food for thought, and, because he felt that he had vainly sought this unity and was dissatisfied, he hoped to secure it through the society of the man who had become everything to him His wish was fulfilled, for as an educator he grew as it were into his own motto, "Lucid, genuine, and true to life."

Middendorf gave up little when he followed Froebel.

The case was different with Langethal. He had entered as a tutor the Bendemann household at Charlottenburg, where he found a second home. He taught with brilliant success children richly gifted in mind and heart, whose love he won. It was "a glorious family" which permitted him to share its rich social life, and in whose highly gifted circle he could be sure of finding warm sympathy in his intellectual interests. Protected from all external anxieties, he had under their roof ample leisure for industrious labour and also for intercourse with his own friends.

In July, 1817, he passed the last examination with the greatest distinction, receiving the "very good," rarely bestowed; and a brilliant career lay before him.

Directly after this success three pulpits were offered to him, but he accepted neither, because he longed for rest and quiet occupation.

The summons from Froebel to devote himself to his infant institute, where Langethal had placed his younger brother, also reached him. The little school moved on St. John's Day, 1817, from Griesheim to Keilhau, where the widow of Pastor Froebel had been offered a larger farm. The place which she and her children's teacher found was wonderfully adapted to Froebel's purpose, and seemed to promise great advantages both to the pupils and to the institute. There was much building and arranging to be accomplished, but means to do so were obtained, and the first pupil described very amusingly the entrance into the new home, the furnishing, the discovery of all the beauties and advantages which we found as an old possession in Keilhau, and the endeavour, so characteristic of Middendorf, to adapt even the less attractive points to his own poetic ideas.

Only the hours of instruction fared badly, and Froebel felt that he needed a man of fully developed strength in order to give the proper foundation to the instruction of the boys who were entrusted to his care. He knew a man of this stamp in the student F. A. Wolfs, whose talent for teaching had been admirably proved in the Bendemann family.

"Langethal," as the first pupil describes him, was at that time a very handsome man of five-and-twenty years. His brow was grave, but his features expressed kindness of heart, gentleness, and benevolence. The dignity of his whole bearing was enhanced by the sonorous tones of his voice—he retained them until old age—and his whole manner revealed manly firmness. Middendorf was more pleasing to women, Langethal to men. Middendorf attracted those who saw, Langethal those who heard him, and the confidence he inspired was even more lasting than that aroused by Middendorf.

What marvel that Froebel made every effort to win this rare power for the young institute? But Langethal declined, to the great vexation of Middendorf. Diesterweg called the latter "a St. John," but our dear, blind teacher added, "And Froebel was his Christus."

The enthusiastic young Westphalian, who had once believed he saw in this man every masculine virtue, and whose life appeared emblematical, patiently accepted everything, and considered every one a "renegade" who had ever followed Froebel and did not bow implicitly to his will. So he was angered by Langethal's refusal. The latter had been offered, with brilliant prospects for the present and still fairer ones for the future, a position as a tutor in Silesia, a place which secured him the rest he desired, combined with occupation suited to his tastes. He was to share the labour of teaching with another instructor, who was to take charge of the exact sciences, with which he was less familiar, and he was also permitted to teach his brother with the young Counts Stolberg.

He accepted, but before going to Silesia he wished to visit his Keilhau friends and take his brother away with him. He did so, and the "diplomacy" with which Froebel succeeded in changing the decision of the resolute young man and gaining him over to his own interests, is really remarkable. It won for the infant institute in the person of Langethal—if the expression is allowable—the backbone.

Froebel had sent Middendorf to meet his friend, and the latter, on the way, told him of the happiness which he had found in his new home and occupation. Then they entered Keilhau, and the splendid landscape which surrounds it needs no praise.

Froebel received his former comrade with the utmost cordiality, and the sight of the robust, healthy, merry boys who were lying on the floor that evening, building forts and castles with the wooden blocks which Froebel had had made for them according to his own plan, excited the keenest interest. He had come to take his brother away; but when he saw him, among other happy companions of his own age, complete the finest structure of all—a Gothic cathedral—it seemed almost wrong to tear the child from this circle.

He gazed sadly at his brother when he came to bid him "good-night," and then remained alone with Froebel. The latter was less talkative than usual, waiting for his friend to tell him of the future which awaited him in Silesia. When he heard that a second tutor was to relieve Langethal of half his work, he exclaimed, with the greatest anxiety:

"You do not know him, and yet intend to finish a work of education with him? What great chances you are hazarding!"

The next morning Froebel asked his friend what goal in life he had set before him, and Langethal replied:

"Like the apostle, I would fain proclaim the gospel to all men according to the best of my powers, in order to bring them into close communion with the Redeemer."

Froebel answered, thoughtfully:

"If you desire that, you must, like the apostles, know men. You must be able to enter into the life of every one—here a peasant, there a mechanic. If you can not, do not hope for success; your influence will not extend far."

How wise and convincing the words sounded! And Froebel touched the sensitive spot in the young minister, who was thoroughly imbued with the sacred beauty of his life-task, yet certainly knew the Gospels, his classic authors, and apostolic fathers much better than he did the world.

He thoughtfully followed Froebel, who, with Middendorf and the boys, led him up the Steiger, the mountain whose summit afforded the magnificent view I have described. It was the hour when the setting sun pours its most exquisite light over the mountains and valleys. The heart of the young clergyman, tortured by anxious doubts, swelled at the sight of this magnificence, and Froebel, seeing what was passing in his mind, exclaimed:

"Come, comrade, let us have one of our old war-songs."

The musical "black Jager" of yore willingly assented; and how clearly and enthusiastically the chorus of boyish voices chimed in!

When it died away, the older man passed his arm around his friend's shoulders, and, pointing to the beautiful region lying before them in the sunset glow, exclaimed:

"Why seek so far away what is close at hand? A work is established here which must be built by the hand of God! Implicit devotion and self-sacrifice are needed."

While speaking, he gazed steadfastly into his friend's tearful eyes, as if he had found his true object in life, and when he held out his hand Langethal clasped it—he could not help it.

That very day a letter to the Counts Stolberg informed them that they must seek another tutor for their sons, and Froebel and Keilhau could congratulate themselves on having gained their Langethal.

The management of the school was henceforward in the hands of a man of character, while the extensive knowledge and the excellent method of a well-trained scholar had been obtained for the educational department. The new institute now prospered rapidly. The renown of the fresh, healthful life and the able tuition of the pupils spread far beyond the limits of Thuringia. The material difficulties with which the head-master had had to struggle after the erection of the large new buildings were also removed when Froebel's prosperous brother in Osterode decided to take part in the work and move to Keilhau. He understood farming, and, by purchasing more land and woodlands, transformed the peasant holding into a considerable estate.

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