Answer. I get what I consider reliable evidence from most of the schools, and it shows that a great number of boys who are put out to trades are doing well and earning their living; each manager will bring you his books and will tell you that, and I am satisfied that generally they are doing well. Question 665. But so far as you know there is no tabulated information upon that point in your annual report?

Answer. None whatever; it would be impossible.

Question 673. But it would be clearly better, would it not, in your opinion, that a boy should be a thorough master of something rather than a jack-of-all trades with no sufficient knowledge of any ! Answer. The great thing in the training of our boys is to give them habits of industry and habits of using their hands and arms. It does not so much matter what trade they are taught so long as they are taught to work. When they go out they can go on with the work that they have been taught in the school, or they can turn to some other sort of work. They do not get habits of idleness in the school.

NOTE A.

On the "third of Brumaire" of its "Year IV" (October 24, 1795), the French Revolution passed a bill which, it is said, was its "capital work in the matter of instruction, the synthesis of all its previous doings and projects, its scholastic testament as it were." This bill provided for central schools, whose course of study was to be divided into three sections. Commenting on this course Monsieur A. Daruy, in his "L'instruction publique et la revolution" (p. 217), observes:

"What is immediately noticeable in this new organization of what we now call secondary instraction is the importance accorded by the legislator to certain branches of study. At the threshold of the edifice,' to use the words of Lakanal, is drawing, drawing which had been considered until then only as related to painting, but which, as related to the perfectment of the senses, accustoms the eye to seize with vigor the traits of nature, and is so to say the geometry of the eye as music is that of the ear.'1

"The influence of Condillac and the sensualistic school," continues M. Duruy, "is very manifest here. Indeed, if the ideas come from the senses, it follows that studies ought to commence by the recognition (connaissance) and the reproduction of sensible objects. If the view of an old oak produces in us the idea of force, the sight of a swallow that of movement and lightness, what better exercise could be devised for children than to have them copy swallows and oaks! What better, not only for educating their eye and hand, but still more and especially to put them in a condition to exercise their judgment? The teaching an art or a trade as in Emile' is no more the only question. Entirely different and based on another philosophy is the pedagogy of Lakanal and Daunou. The legislators of the Year IV had pretensions to build upon foundations that were entirely new and according to the rational method, that is to say by commencing at the commencement. This is why they placed draw. ing in the first section of their programme, and why they devote so large a space to it in the course, The idea was not devoid of merit."

NOTE B.

"The Rational Agriculture," said Fellenburg, "which will proceed from Hofwyl and penetrate not only every district of Switzerland but of the whole civilized world, is the instrument for the physical and moral regeneration of mankind." Upon the basis of an improved agriculture he would banish mechanical study from the school by giving it properly trained teachers who were able to unite the work of the common people with the work of the common school. In the general scientific in stitution which he established in 1808 the pupils were taught to honor agriculture as the primitive vocation of man (Urberuf), and as the only sure foundation for the prosperity of domestic and national affairs. Agriculture, thus ennobled, in addition to holding out a helping hand to the poverty stricken, would cause the wretched and outcast to detest a life of evil, and would restore them to a condition of manly self-conciousness, courage, and strength.

NOTE O.

As there is no intention to write the history of this movement on this occasion, the list of works possessed by the library of the Bureau on the subject is given, in order that those who may wish to investigate the subject may know what we have:

The Importance of Uniting Manual Labor with Intellectual Attainments in a preparation for the Ministry, by Stephen H. Tyng, A. M., Philadelphia, 1830; with an Appendix Containing Answers to a Series of Inquiries Propounded to Six Manual Labor Institutions by the Editors of the Quarterly Journal of the American Education Society. Proceedings of a Meeting Held at Masonic Hall on the Subject of Manual Labor in Connection with Literary Institutions, June 15, 1831, together with some Particulars Respecting the Oneida Institute at Whitesboro, N. Y., New York, 1831. Report of a Committee on Industrial Schools; read at a Stated Meeting of the Working Men's Republican Association of Chester County, January 7, 1832. First Report of the Society for Promoting Manual Labor in Literary Institutions, by T. D. Weld, N. Y., 1832. Societies for Promoting Manual Labor in Literary Institutions (third edition), by M[athew]. C[arey]., Philadelphia, March 14, 1834.

Lakanal, Rapport sur les écoles centrales.

CHAPTER XVII.

RELIGIOUS INSTRUCTION IN PUBLIC SCHOOLS.

I. Present interest in the subject of religious instruction in public schools.-II. (A) Special inquiry issued by the Office respecting law and practice in this matter in States and cities; (B) Substance of replies.-III. Keligions and moral training in public elementary schools, England and Wales: (A) Conditions effecting elementary education at the passage of the education act; (B) Analysis of report of the Royal Commission relative to religious and moral instruction: (1) Summary of returns made to the commission; (2) Analysis of returns made by school boards in response to Parliamentary inquiry; (3) Oral testimony; (4) Summary of evidence respecting the quality and value of religious instruction in board and volun tary schools; (5) Moraltraining; (6) Propositions advanced by advocates of purely secular instruction; (7) Mr. Mundella on Sabbath-school attendance; (8) Conclusions and recommendations of the commis sion: (a) Majority report; (b) Minority report.-IV. Extracts from addresses made at the public conference on the report of the commission.-V. Status of religious instruction in leading countries of Europe and in certain British colonies, as shown by returns to the commission.-VI. Table showing the distribution of school boards making specified provision for religious instruction.

I. PRESENT INTEREST IN THE SUBJECT.

The question of religious instruction in public schools, always one of deep interest, has been brought into special prominence during the past two years by several events. It occupied an important place in the discussions before two successive annual meetings of the National Educational Association, viz, at Nashville, Tenn., July, 1889, and again at St. Paul, Minn., July, 1890. The addresses on this subject excited much attention at the time and were widely copied and commented upon in the public press.

In February, 1889, the Senate Committee on Education and Labor devoted portions of two sessions, viz, February 15 and 22, to hearings upon a proposed amendment to the Constitution respecting establishments of religion and free public schools. The proposal emanated from a meeting of citizens in Philadelphia, its purpose being to ingraft upon the Constitution of the United States principles formally expressed in the constitutions or laws of many of the individual States. The amendment submitted enjoined upon each State absolute neutrality in respect to religion and the exclusion of all schools, institutions, etc., where any sectarian doctrines, tenets, ceremonials, etc., are taught or inculcated from any participation in funds raised by taxation. The memorial of the citizens of Philadelphia was supported by delegates from the National Reform Association and from the American branch of the Evangelical Alliance and by individual citizens, and was accompanied also by a petition to the same effect bearing the signatures of above three thousand citizens of Massachusetts. The report of the hearings has been in great demand.

Although the immediate purpose of the memorialists was not accomplished, the movement which they represented has given rise to a permanent organization of national extent, i. e., the National League for the Protection of American Institutions, incorporated December 24, 1889. The objects of this league are to secure constitutional and legislative safeguards for the protection of the common school system and other American institutions, and to promote public instruction in harmony with such institutions, and to prevent all sectarian or denominational appropriations of public funds." It advocates an amendment to the Constitution as the most efficient measure for the accomplishment of these objects.

See proceedings of the National Educational Association for 1889; addresses of Cardinal Gibbons, Bishop Keane, Edwin D. Mead, and Hon. John Jay.

Proceedings of the National Educational Association for 1890; address of Archbishop Ireland. See Religion and Schools-Notes of hearings before the Committee on Education and Labor, United States Senate, February 15 and 22, 1889.

The amendment proposed by the League is as follows: "No State shall pass any law respecting an establishment of religion, or prohibiting the free exercise thereof, or use its property or credit, or any money raised by taxation, or authorize either to be used for the purpose of founding, maintaining, or aiding by appropriation, payment for services, expenses, or otherwise, any church, religious de nomination or religious society, or any institution, society, or undertaking which is wholly or in part under sectarian or ecclesiastical control."

The synod of New York of the Presbyterian Church in the United States of America appointed a special committee in 1885 to consider the best means of " opposing the attitude of indifference to religion which appears both in public school manuals and in the educational systems of reformatories." This committee has been diligently at work collecting evidence bearing upon the subjects of its investigations and has annually reported the results of its labors to the synod.

The agitation over the compulsory school laws of Illinois and Wisconsin was more or less involved in this same question of religious instruction and has served to increase interest in the subject outside of the States immediately affected. The feeling has been intensified by the decision of the supreme court of Wisconsin, March 18, 1890, relative to the reading of the Bible in public schools. The decision was rendered in "the Edgerton Bible case," the history of the case being briefly as follows: "Two of the teachers in one of the district schools of the city of Edgerton were in the habit of reading selections from the King James version of the Bible at the opening of the . daily sessions of the school. To this practice objection was made by the parents of some of the children who attended the school. The school board declining to order the discontinuance of the reading of the Scriptures, the complaining parents applied to the circuit court of Rock County for a mandamus to compel them to do so. The grounds on which the application was made will appear sufficiently hereafter.

An alternative writ of mandamus was granted by the court, and to this the school board made return conceding the facts of the reading as alleged, specifying particularly the passages that had been read and objected to, denying the illegality of such reading, and maintaining their right and duty to permit the teachers to continue the practice.

To this answer and return the petitioners interposed a general demurrer. This demurrer was overruled by the court, Judge Bennett delivering an elaborate and learned opinion sustaining the school board. From this decision an appeal was taken to the supreme court, which overruled the decision, sustained the demurrer, and ordered a peremptory writ of mandamus to issue as originally applied for."

In the opinion of the State superintendent, Hon. J. B. Thayer, this decision virtually "declares the reading of the Bible in public schools to be sectarian instruction, to be an act of worship, and a practice of uniting the functions of church and state, and therefore contrary to the inhibitions of the constitution of the State upon those points."3

As a consequence of the lively interest awakened by these various events, many inquiries have been addressed to this Office touching the principles and policies recognized and fostered in States and cities in respect to religious instruction and observances in public schools. In particular, many of the correspondents have sought information as to adjustments which might have been made at any time between denominational organizations and public-school authorities, with a view to giving the former the privileges of the school room for the conduct of religious exercises. In order that the Office might fully meet these requests, a letter of inquiry was addressed to leading school officials covering the main points of interest. The replies give a very clear understanding of the treatment of religious instruction in general in our schools, and of the public opinion which prompts and sustains such action. The letter and essential portions of the replies are appended to this statement."

It seems also desirable in this connection to present as clearly as possible the status of this question in foreign countries, and more especially in England, whose policy is frequently cited as a worthy example for our own imitation.

A minute investigation was made into the conduct of religious exercises by the royal commission appointed in 1886 to investigate the operations of the elementary education acts. The portion of their report bearing upon this subject gives a very clear insight into the practical workings of the English policy and presents, in the form of majority and minority reports, a full discussion of the subject considered from opposite standpoints. Incidentally the report shows also the practical difficulties in the way of making public schools the agencies of religious instruction. It forms, therefore, an important contribution to the stock of information and opinions upon the subject. As it was very generally asserted in England that the composition of the commission favored a fuller presentation of the clerical than of the secular view of the subject, it has seemed desirable to accompany the epitome of the portion of their report con sidered with extracts from addresses made at a public conference held at Exeter Hall immediately after the document was issued. These addresses supply whatever may be wanting to a complete view of the situation.

See reports of the committee on religion and public education presented to the synod of New York of the Presbyterian Church in the United States of America, at its meetings in Auburn, 1887, and in Poughkeepsie, 1889.

2 See a review of the decision of the supreme court of Wisconsin in the Edgerton Bible case, by W. A. McAtee, DD., of Madison, Wis.

3 See superintendent's letter in pamphlet entitled "Decision of the supreme court of the State of Wisconsin relating to the reading of the Bible in public schools."

See pp. 431-438.

The practical results of the deliberations of the commission were embodied in the education code of 1890. This code left the religious question where it was. Since that document was issued, however, the movement in favor of a uniform system of board schools has made decided advance. This movement is intimately related to the question of religious instruction.

The "voluntary schools" of England are almost without exception denominational schools, in which avowedly the chief end in view is the religious training of the child. These schools are not under public control, although they receive grants from the public treasury. The success of the measures now pending would bring all elementary schools sharing in the public funds to the basis of the present board schools.

In dealing with the board schools the Government maintains strict neutrality in respect to religion and adheres firmly to the principle that public control should be inseparable from the application of public funds.

In addition to the information relative to England, the report of the commissioners comprised replies to inquiries addressed to foreign countries. The portion of these returns relating to religious instruction is included in the following pages.

II.-CIRCULAR LETTER WITH SUBSTANCE OF REPLIES.

DEPARTMENT OF THE INTERIOR,

BUREAU OF EDUCATION, Washington, D. C., August 13. 1890.

DEAR SIR: The universal interest attaching to the questions at issue between secular and denominational free schools has created a demand for detailed information as to practical efforts at compromise which may have been made in this country at any time between the parish-school and the public-school authorities.

In order that this Office may be prepared to answer inquiries I desire to secure all possible information on the subject. Will you kindly aid me as far as you may be able by replying to the following questions, not excluding other items if such occur to you?

Can you recall in your State or elsewhere in this country examples of adjustments between public and parochial school authorities involving division of the public-school funds, the rental of buildings belonging to the Roman Catholic and other churches, with special conditions as to teachers or exercises therein, or arrangements for religious instruction? If so, the place and date of such, their duration and effects. Would such adjustments be illegal in your State? What reports of their operations have been made?

Thanking you for any attention you can give to this request,

I am, very respectfully, yours,

WM. T. HARRIS,
Commissioner.

[From Hon. Solomon Palmer, State Superintendent of Education, Alabama, August 13, 1890.] No examples within my knowledge. Our State constitution prohibits any publicschool funds from being given to any sectarian or denominational school.

[From Hon. E. O. Chapman, State Superintendent of Public Instruction, New Jersey, August 18, 1890.]

Replying to the inquiries in your circular letter just received, I have to say that I recall no effort in this State to secure a portion of the public-school funds for the use of parochial schools, except occasional arguments by church papers and leaders. I may add, that in my opinion any such effort would certainly fail to obtain its object as it would be opposed by all the friends of our public-school system.

[From Hon. J. W. Dickinson, Secretary State Board of Education, Massachusetts, August 18, 1890.]

No adjustment between parochial and public school authorities has ever been made in Massachusetts, nor would such adjustment be legal.

We hope to keep our public schools free from sectarian or political influences, confining their attention to those school exercises which have a tendency to make good citizens in the best sense of that term.

I believe such adjustments as those to which you refer have been made in Poughkeepsie, N. Y., at Rochester, and some other places in that State; I do not know with what success.

I do not know but that the acts of the regents in New York have made adjustments throughout the State.

If I can learn anything more on the subject I will communicate the information.

[From Hon. A. S. Draper, State Superintendent Public Instruction, New York, August 18, 1890.]

I have no official knowledge of any movement in this direction in any part of this State, except that some three years since the board of education at Suspension Bridge, in this State, entered into an agreement by the terms of which it assumed charge of a parish school, previously maintained by a Catholic church, and agreed to maintain said school and to keep continually employed therein three persons of the class or order commonly called sisters of charity, of said denomination. The matter reached the department upon appeal, and it was held that such agreement was illegal and void. The board of education referred to then in fact assumed charge of the parish school, and in fact did employ such persons, dismissing some of them and employing others of the same class in the mean time. Residents of the district objected to this proceeding and again brought the matter before the department upon an appeal from the refusal of the board of education to discontinue the arrangement. It was then held that while it was the duty of the board of education to provide ample school accommodations for all children in the district, and while it was not improper for the board to rent a building belonging to a Catholic church at Suspension Bridge, even at a nominal rental, for the purpose of maintaining a public school in such building, yet when it did do these things it must maintain a school which was in all regards a public school, and which conformed in all its circumstances and proceedings to the common-school system of the State. It was also held that the board of education in that instance had discriminated in favor of a particular class of persons within a specified religious denomination, and that such discrimination was unlawful. It was also held that the wearing of a distinguishing dress or garb, such as is commonly worn by the class of persons referred to, amounted to a sectarian influence, as did also the custom which had there grown up of addressing these persons as Sister Mary, Sister Martha, etc.

The board of education was directed to require such teachers to discontinue such distinguishing garb and to cause the pupils and others in the school to address them by their family names with the prefix of Mrs. or Miss, as the case might be. The opinion of the superintendent upon the appeal last mentioned will be found in the annual report of this department for 1888, at page 854, etc.

I may remark that this determination led the church which had previously maintained the parish school referred to, to resume charge of it, and its relations to the board of education at once ceased.

Further than this I have no official knowledge of any movement in the direction suggested by your inquiry.

[From Hon. J. Desha Pickett, State Superintendent Public Instruction, Kentucky, August 18, 1890.]

The common-school law of Kentucky does not warrant in any manner or in any measure the division of school funds between a common school of the State and a denominational school of any faith or order-Jewish, Protestant, or Roman Catholic. Sundry cases have occurred in communities exclusively Roman Catholic, but even then such schools have been required to be taught as common schools, in which, as such, during school hours no sectarian or denominational doctrines can be taught. The great principle of this Commonwealth is that her common schools must be common in every regard; no union or compromise in any degree between the State and any church in any form or in any feature of it.

[From Hon. George B. Lane, State Superintendent Public Instruction, Nebraska, August 19, 1890.] Under the constitution and laws of Nebraska no compromise or adjustment could be made. In fact we have never had any of the troubles reported in other places.

[From Hon. N, A. Luce, State Superintendent Public Instruction, Maine, August 19, 1890.] There are only four or five parochial schools in Maine at this time, and the movement towards their establishment has little force.

Any arrangement for divisions of school moneys between parochial and public schools or for payment of tuition in parochial schools would be illegal under our laws. Public-school moneys can be expended only in schools wholly controlled by public authorities.

[From Hon. D. L. Kiehle, State Superintendent Public Instruction, Minnesota, August 19, 1890.] There has never been a division of school funds in this State between the public and parochial schools.

Such a division would be illegal. The State constitution strictly prohibits it.