“It is quite evident that the boys have been encouraged to read periodicals such as The Nation and The English Review, and their articles read like elaborate parodies. There is no particular harm in allowing a clever boy to do monkey tricks of this type, but there is a good deal of harm in printing it instead of gently deriding the self-sufficiency of these youthful oracles.” Church Times.

“The most obvious fact about these articles is that the boys are writing what they mean, and what they want to say, and that they are able to do so because they feel sure of the community that forms their audience.” Mr. Kenneth Richmond in The New Age.

[Of the three articles that follow, the first was printed in the first issue of The School Observer; the second was written for the suppressed sixth issue; the last was written on the day after the final collapse of the whole experiment, and was, of course, never intended for the paper at all.]

I. EDUCATION AND THE FUTURE

If workmen strike, if employers oppress, if prostitution flourishes, if paper demagogues are allowed to rule, if poverty exists, if men fight, whatever evil it is, the remedy lies at the root education. All reforms are mere palliatives until the fundamental reform of education is perfected. There are no connecting links of argument. It is a natural corollary, justified by any particular example that may be traced.

It is another question whether education or lack of it is more calculated to hasten the ultimate ideal of well-ordered anarchy, which, consciously or unconsciously, we all entertain; but for the meanwhile the affirmative assumption must be adopted. The sole remaining question, then, is, By what means is education to rectify the immediate evils?

While it is fairly generally established that the purpose of education is efficient citizenship, it is clear that, owing to the diminished proportion of the individual to the community, the purpose is being gradually lost sight of. To borrow from scientific phraseology, the tendency of the unit to remaining an “idiot” (in the Greek sense of the word!) varies directly as the magnitude of the mass. And this is a truism that public schools do not help to abolish. Although “school patriotism” is invariably quoted as a denial of this, there prevails in modern schools a definite inclination towards unsentimental cynicism in the matter. This does not necessarily denote an unhealthy spirit, but an increase of intellect that, whether with justification or not, vaguely asks for something wider or more substantial.

Perhaps our grandfathers are right when they tell us that the modern youth becomes a man sooner than his predecessors. Perhaps our grandfathers are right when they tell us it is a pity.

However that may be, the two facts remain, that there is a rather benighted tendency in the direction of intellectual activity, which the public school spirit makes no effort to assist, and that the public schools are inclined to produce gentlemen rather than citizens. Of course the former make better advertisements. Yet they ought not to. They would not in Germany. One day they will not here. The instance shows that the Chestertonian “England of Romance” is really the one that exists. The word “gentleman” is purely a romantic one, and a gentleman a purely romantic though enviable figure. A state in the future will not be able to thrive on gentlemen: it will need citizens.

It has cost me dear to write down this, for in my illogical mind (and no one, by the way, save a politician, could have a logical one!) I would choose without hesitation the gentleman. But that is probably because, if I could, I would sell my quills for brushes.

The conclusion from all this, then, is that I was not holding Germany up as a paragon just now, but leading up to an obvious improvement a gentleman-citizen. Whoever thinks he fulfils the conditions implicated in the role may know that not only is he an uncommon and a great man, but also the embodiment of a high, practicable ideal; in the attainment of which lies the solution of the whole educational question how, of the two component parts, to maintain the moral position of the first and create one for the second.

Except for the few, favoured with a productive imagination, the public school can as yet do nothing in this direction. It would be useless, for instance, to crowd a dull, technical science of politics on an already over-amended curriculum. One day it may not be useless. But until a new species of governess can be bred, it is. Of the species in question, I know of one example. There may be more, but not many, though of course they are, I am aware, rapidly multiplying. The only possible children’s governess is the governess who attempts to teach nothing except how to learn. The ideal education is undoubtedly an a la carte one, but as this is impossible both physically and because a public school master has not the time to find out how to teach any particular boy, the difficulty is solved if the boy has found out how to learn from any particular master.

A man’s life depends altogether on the first morsel of education he receives, so that a governess’s responsibility is colossal. And, of course, a competent governess is a far holier thing than any parson’s wife. Not only must she teach not so much what he will have to learn (which would scarcely encourage him in view of its magnitude) as how he will have to learn (which could only make him eager to put the theory to the test of practice all the more so when he finds it succeeds), but also she must attempt to discover and develop, even at this very early stage, the seeds of mental independence and originality, which alone can make him a competent citizen. Think how much easier legislation would be in a state composed of such as these! It is the only condition that really justifies democracy. There could be no question of denying a people of this quality a voice in their own government. Representation could no longer be a game for gamblers and contortionists.

As things are, however, the progress of the public schools (and I have been dealing exclusively with public-school classes) cannot make much headway until they have clay to mould instead of granite to chisel. It is not their fault if there is no way to teach the majority, and if the few are thrown back on their own inadequate resources. The remedy lies in some measure to ensure the right primary education. Seventy-five per cent. of the public school boys have not had brilliant, discerning governesses or even mothers. There are not enough of either to go round. So that the seventy-five per cent., possibly more, don’t know how to learn, and the mere twenty-five per cent. do. It is hard to tackle effectively so intangible a problem as the correct primary method of teaching, and the statesman, through whose instrumentality this percentage is reversed, may give up politics for gold not had brilliant, discerning governesses with a clear conscience. The first step, therefore, is to reform the education of women. “Take care of the women, the men will take care of themselves.”

Nevertheless, be the solution what it may, the importance of the subject cannot be over-estimated. One more illustration. The better educated a man is, the more capable he is of soaring above the spirit of national citizenship....

And the next stage is the spirit of world citizenship ... which, in the course of many, many years, together, possibly, with the development of Esperanto, means the brotherhood of men....

Then perpetual peace....

Then advancement to a primitive condition....

Then the much-dreamed-of well-ordered anarchy....

To continue till a second Milton is called upon to write as misty history a second “Paradise Lost.” ...

B.W.L.

II. “AND HE SAW THAT IT WAS GOOD....”

Throughout the Universe which He had created He set a Great Road, and on it was Man, at first invisible, but soon an infinite multitude. And then unto Man, as to nothing else in His Universe, He gave the power to move, and to walk on the Road, which He made to pass through all the Great and Beautiful Worlds, coming at last to where He is, where all is happy because all is good, and where nothing ends because there is the End. And as He looked and beheld Man scattered out upon the great Road as it wound about through the Universe, He thought to try His people, and show by a certain proof whether they were possessed of the goodness through which alone they could comprehend all things, and become able to enter the realm of perfect goodness. And so He sent the semblance of a great Fire into the Universe, which should seem utterly to destroy all things which He had made, and to cut off the hope and possibility of a future perception and life eternal.

As the fire rolls on, devouring all that it meets, humanity on the Road sees its advance, and realises that in the course of a few hours the Universe will be reduced to a smouldering cinder, that its hopes for a future life, where the Road ends, is cut short and never to be realised, and that apparently its former belief, albeit a vague and ill-defined one, in a God who is all-merciful and kind, was altogether an illusion, and merely a cause for false confidence and self-righteousness. And how will it stand the test? Would the good or the bad element in human nature assert itself in the face of absolute annihilation? It is obvious that with such a position several of the possible and no doubt ordinary motives for goodness, such as the idea of doing good in order to reap benefits or escape punishment in a future existence, and of doing good for the sake of having it recognised among others, are excluded from the proposition. Even the idea of doing good because it is in accordance with a “will of God” is excluded, since the idea of destruction coming from the direction of the End is unheard of to man, and is in direct contradiction to his ideas of God. We are brought, therefore, down to the very foundation; and the question we have to answer becomes Is one of the elements of human nature a feeling of necessity to pursue goodness for its own sake, quite apart from any motives?

In the first place, when a supreme danger such as that already described is rapidly approaching humanity, if such a thing could be, what would be the immediate result? We know that with the ordinary dangers, such as shipwreck and air-raid, the tendency among people gathered together in large numbers is to panic, to herd together and become temporarily deprived of normal reasoning powers. Would this be the result of the sight of approaching universal destruction? Surely not. Panic is the result, I believe, not of approaching danger simply, but necessarily of a danger which threatens to affect some of a number of people more than others, and which there is a possibility of avoiding. It is entirely the element of uncertainty or suspense which causes panic among numbers of people. Now this is an important point in the argument. It seems very easy to defeat it on the grounds that animals almost invariably herd together and panic in the face of danger, and that such action cannot be due to the element of uncertainty and suspense, since this necessitates the employment of calculative and reasoning faculties which animals presumably do not possess. The justification is to be found in a closer examination of the part played by the uncertainty in producing the panic which is common to men and animals. In the face of danger, as in everything else, man’s first instinct is to reason and calculate, and his calculation results in finding the danger either avoidable and uncertain, which is almost always the case, or unavoidable and inevitable. If the danger is found avoidable, fear is the immediate result. Fear as we know it has come into being with reason, but at the same time, as will be seen later, it is only reason which can triumph over and destroy fear. This fear then brings about the destruction of reason, and the animal standard is reached, from which time the man behaves in the same way as the animals, to whom the danger is merely something out of the ordinary. He then comes under the domination of the instinct to panic. It will thus be seen that all the mental processes which came before the reversion to the animal standard in men, are unknown to animals, and are the outcome of the purely human faculty of reason. However, if reason can by any means retain its foothold and its entirety, there will neither be fear nor the consequent breakdown of reason and the domination of panic. Now this is the position in the other case, the case in which reason finds the danger unavoidable. In the case of a danger which is unavoidable there will be no panic. It is this fact which accounts for the bravery of numbers of people going to their death on board a sinking ship; but such a position has never or very seldom, indeed avoided a relapse, to a certain extent, to panic, inasmuch as there is a possibility of avoiding the danger, and a possibility that some may survive, while others are doomed to perish.

In the face of universal destruction, therefore, there will be no fear and no panic. The fact that he is facing annihilation together with the rest of humanity would have an extraordinary influence on each individual, which, of course, would be just the same if he alone was aware of the danger. I remember very well an evening at school when I was told and convinced by several boys older than myself that (I even remember the date) on June 18th the earth was going to be destroyed. It had been proved, I was told, beyond the shadow of a doubt that on that particular date some natural phenomenon would take place which would inevitably entail the destruction of everything living on the earth. This forms an interesting parallel to the present case; for at the time I was only about eight years old, and I had very scanty ideas about God and future life. To me the earth was the Universe. And, furthermore, for about an hour most of us thoroughly believed that the destruction of the earth, or the End of the World as we called it, was at hand. Of course, it might be said that there is no real parallel, since we were only children; but I believe that argument to be absolutely fallacious. In the matter of fundamental tendencies and characteristics of human nature one cannot assume such divisions. Since the present state of good and evil in human nature has taken thousands of years to become evolved, it seems unlikely that there can be caused in the individual at present any fundamental change. I therefore contend that as soon as personality and independence of character becomes evident in the individual, both the good and the evil in his nature will be present in the same way and in the same relation, although not necessarily in the same proportions or degrees, as they will be throughout the greater part of his life. This personality becomes evident without any doubt at a very early age, certainly by the age of eight; and in so far as the development of good and evil is dependent upon the development of character, it seems likely that these elements will be more clearly marked in the child of eight than in the second infancy of the man of eighty.

To return to the personal incident. I recall very vividly now the half-hour which followed my conviction of Universal destruction, and, of course, I realise my actual feelings and their probable causes more clearly now than I did at the time. The real force of my conviction only lasted for about an hour, but in that time, and aided no doubt by a rather strained imagination, I was, I feel convinced, in the same position as any one of the individuals on that great Road as they see the Fire approaching and devouring the entire Universe.

As the affair was being explained to me I remember I was terrified, but very soon, and as soon as I realised the situation, which it must be remembered the people on the Road would do almost instantaneously, this feeling entirely left me. And the next feeling, a very forcible one, was rather extraordinary, being as it was an overpowering feeling of solitude. It was evening, and twenty or thirty of us were all in a large classroom together, and for many minutes I felt more lonely than I ever had before; I felt cut off from all those around me, and I see that, as Peer Gynt would have said, “I had become myself.” As has already been said, I was not frightened, and what I did in those minutes was to work. It was “prep-time,” and it is an interesting fact, as bearing out what has already been said both about the establishment of individuality with consequent opportunities of concentration, and also about the maintenance of reason, that I was able to “do” in those minutes, and do better than usual, the work that generally demanded more than the allotted hour.

Very soon, however, the feeling of solitude passed away and its place was taken by a feeling of exactly the opposite nature, a feeling of Unity, of extraordinary fellowship, followed by a wonderful sensation of happiness. All this sounds rather grotesque, and the continued use of these rather meaningless epithets is very ineffectual in expressing what they are meant to convey. But it must be remembered that the position is altogether an extraordinary one; and the feelings and sensations resulting from such a position were extraordinary at the time and still are extraordinary. The position seems quite unique; it is difficult to imagine where and how else that same mental condition could be produced: older people would not have credited the story even for the short time that we did, and younger children would not have had the independence of thought and imagination to picture and contemplate the situation. At the time it was my good fortune to experience things which I have never experienced before or since, and which I believe few ever have experienced.

However, you ask for a return to the question of whether goodness is an immanent reality in human nature; you ask perhaps, in view of the incident described, “If it had been in your power to do something at that time which was supremely pleasurable but at the same time contrary to your moral ideas, would you have done it?” The answer, which is mainly contained in or drawn from what has gone before is No; and the direct reason is, because, in the conditions produced by the position described, nothing but what is good remains in the human nature. The bed-rock has been reached, and it is good; the causes of evil and of its continuance are removed.

Ever since man has led a corporate life it seems probable that one outstanding evil has prevailed, in greater or less degrees according to the rate and amount of progress made by any community. And this evil is the lack and suppression of individuality. It seems impossible to account for it, except by simply saying that it is, and has always been a characteristic tendency of human nature; however, this is the most encouraging answer possible, because it assumes that this evil can eventually be eradicated. No one can surely deny that there is a lack of individuality at present; its chief manifestations, of course, are to be found in hatred, and in the spirit of competition and rivalry; it produces a clash between individual opinions and actions which is so apparent that it cannot be denied, and need not be enlarged upon. But, apart from these more obvious manifestations, this failing has been responsible for the production and continuance of all that is evil in man. Human nature is the foundation of our life, of that foundation every individual is entitled to partake; and, furthermore, that foundation is good. Every individual possesses a portion of this foundation as his right; and what is the result, under these circumstances, of lack of individuality? Surely the result is that some parts of those individual sections, parts which are in some cases similar to and in other cases different from parts of other individual sections, are used as the foundation, while the remainder is left unused. For, for the most part, men either employ those parts of their portion of the foundation of goodness which are common to as many other individual sections as possible, or, like Alceste, the parts which are definitely opposed to most others. In any case where the foundation is undeveloped and unused there grows, like a poisonous growth, sin, which is made of and feeds upon the material of the good foundation, which has been put to the wrong use. Sin and evil are not separate, in the strict sense, from good. It seems inconceivable that good and evil should have had different origins, and should have existed as rival elements in human nature without the one having by this time triumphed over the other.

In matters which affect every member of a body similarly, the combined influence of all those members should be brought to bear; but where every individual can “be himself” and interpret and use his portion of the foundation of goodness in the complete way for which he was made and intended, without affecting others, he should be allowed to influence them or be influenced by them, without interference on the part of any other individual. Since this has not been the case, we have had the continuance of sin, and until it is the case, there always will be sin.

Now, in the position described, complete individuality is established and evil ceases to exist and becomes a thing of the past. With the near prospect of universal destruction, there is immediately a cessation of progress; and then, as in the incident described, there comes complete individuality every individual becomes himself. With a common destruction inevitable and with the establishment of individuality, co-operation in its true sense prevails, and with it the surpassing and disappearance of evil; and then that wonderful happiness ... of all this I am convinced. I remember well the effect for an hour or so among a few of us that evening. The contrast between the atmosphere in the little room in which the most impressed of us gathered during that time, which was free, I know, from everything but good, and that of a day or two later when we made fun of the whole affair, is so marked that my opinion on the matter is very definite.

Goodness alone there was at the beginning, and goodness alone there will be at the end. No man is the cause of his own downfall, but he alone as an individual can be the maintainer of his foothold. Individuality in all that concerns the individual, alone can make and keep life clean and sweet. If this individuality could, by such means as education, be established, there would be constituted a uniting force through humanity which could lead it, in the course of time, in the way it should go.

And as He raised the semblance of the Fire from the Universe, He looked upon Man and saw that he was good.

J. A. A. J.

III. THE DREAM

How much of our life seems and is a dream! How often we feel ourselves carried off our feet and borne along on a tide of circumstances, tossed backwards and forwards on a sea of conflicting events, now hurried along by a current of opinion, now blinded with the spray of false accusation, then motionless for a moment, trying to collect our shattered thoughts before the next onslaught: but all the time out of touch, consciously, with what is going on, utterly powerless, trying to gather up the threads and recover consciousness. Any action that we take, any word that we utter, is done without thought, without knowledge, and without any result. And yet neither the cause nor the effect are, strictly speaking, physical. The position is a mental attitude, in this case mental helplessness, and this is dependent solely upon the relation of the mind to exterior circumstances. When we are fully conscious, we are ourselves each the centre of a little world, which includes all that concerns us, and the appearance of this depends entirely upon its particular meaning for us. We do not, cannot, under these circumstances, see anything exactly as it is: its appearance is influenced by its importance for us or by the degree of approval, or disapproval which we ourselves attach to it. When our life becomes a dream, our sphere is broken into and usurped by the changing of values, shapes, and appearance of things within it. The old familiar forms are transfigured and tampered with, our mistaken or incomplete idea of persons is revealed, and a host of new and inexplicable forms appear; with the result that we are literally bewildered, and instead of regarding things with reference to their influence upon us, we see things as they are in themselves when we can see at all and feel what they actually do to us.

There can be no one who is not aware of this experience, in a greater or a less degree. I speak of it as dreaming because that is the analogy which best represents the circumstances, all of which have been explained except one. In the same way as we are not conscious that what we have been dreaming is a dream until we awake, so in these periods of our actual life in which we are deprived of will and are borne along by exterior circumstances and forces, we are not aware of our helplessness, of our utter weakness, of the significance of what we have seen and heard, until we have regained consciousness and woken again to our freedom.

In this sense I have recently had a dream, and only since have I realised that what I dreamt was fact; and then I was able to place it all within my sphere its ideas, its causes, and its effects have become or are becoming the familiar forms and shapes, in the midst of which I am, like a spider at the centre of its web, placed with my hands on every thread. And this is that dream.

Full of life and happiness I set out with another, one who was a friend and had lived with me for a time, sharing the same hopes, methods, and ideals. Laughing as we went, with the smiling world around us and the glad faces of those we knew, we made our way to the house of one who, older than ourselves, had inspired and befriended in us those hopes and ideals. And there we learnt from him that the authorities of the community, the institution to which we belonged, had taken offence at our methods and by suppressing them had destroyed our aims and all that was most dear to us. As we sat there in silence, my mind cast back over the time it was little more than a year since our outlook had been entirely changed. I saw the school a throbbing piece of mechanism with its bells, its clocks, and its governors, set down in a place of great beauty. Blind to anything of beauty, it worked with a rhythm and a precision which became a twentieth-century development (although it had been set up in 1557, and was still running on very nearly its original lines which was the reason, so they say, of why it “worked” so “well"). I saw it at work and was myself made part of its raw material. Into its hungry mouth there went childhood at its best, full of energy, with every kind of ability, talent and promise, enterprise and ambition; through its teeth, its moulds, and its classrooms they passed, until they issued from the end a single and singular type of humanity, moulded, stamped, docketed and numbered to take their place, or rather, and this is the saddest note of all, their very numerous and different places in the world.

While this was passing through my mind we got up and went out for a walk.

And then there came the War, and the men and institutions of Europe were put to a supreme test. And the immediate result was that men began to think, began to look about them, and realising the palpable evil of war, began to wonder whether they had not been mistaken in their values and systems. Men soon came to realise that they did not fulfil their entire duty if they followed as nearly as possible in the footsteps of their great-grandfathers, but that as the world moved it behoved them to move; that each man is made with the possibility of every attitude and achievement as seeds within him; that circumstances alone had caused him to live on some of these and not on others; that intolerance was therefore a crime of the most unpardonable character; that it was wrong and unprofitable to let one’s self be borne along on the surface of the world’s tide and that it was every man’s duty to use the world as he finds it for the development and fulfilment of all that is best within him, and not to depend upon one thing and reject another, favour one opinion, and oppose or even disregard another. And those in the school who first realised this, determined not to submit to the guiding and moulding of this mechanical institution, but to look at the world around and outside them its beauty, its methods, its effects, its possibility, its wonder and its joy, and to develop for themselves, under the guidance and suggestion of those whom they trusted, their own powers, with their own principles to guide them and their own aims to reach.

And in the carrying out of this plan and in the suggesting of it to others and in witnessing the results in others and in the institution to which they belonged, they, and later I and all those who followed them, found great happiness a happiness which I felt could come from nowhere else, and certainly a happiness such as I had never before experienced. A greater facility in all intellectual activity, and in avoiding and fighting everything which one felt to be wrong, a greater confidence, and determination through self-dependence in all things, are some of the natural immediate fruits of a self-conceived basis of thought and action which refused to accept blindly everything that was handed down or dealt out.

The permanent results in the shape of statistics and concrete evidence are proof and witness to the rightness of the undertaking. But now it is all of the past the reasons are irrelevant; suffice it that they are iniquitous, and more than iniquitous, since they have murdered what is right.

And now we had come, after passing through a great field of green corn rustling in the light wind, to a fence, on which we sat. My retrospective thoughts had now caught up to the present but I was still dreaming. All that I thought was unconscious, out of my control and wonderful. Our attempt had been very beautiful, had been a work of art, and in many ways had come to a beautiful and artistic end. Like a great and wonderful bubble, wrought in many and enchanting colours, it rose up complete at that moment from its birthplace and deathbed and I was happy again.

Then from the place down below us that place in which we had striven and apparently failed I seemed to hear the voice of those who opposed and hated us in our ways those who were making the school into a machine again and were rejoicing in it, as they pumped in the oil:

“The Germans are verrmin it is your work in life to krrussch them!”

And at that very moment there came by three German prisoners passed us, jumped over the fence and were gone; but the likeness! it was more than striking; never, never shall I forget it and I was convinced.

The school, its very self, its soul, had struggled to its feet, and as a little child was taking its first conscious steps the most beautiful, perhaps, that it was ever destined to take when they, those mechanicians, with their mailed fists smote it in the face, crushed it heartlessly to the ground, with Louvain and Belgium not only before their eyes but on their very lips.

“Oh, this world is a rotten place,” he said, at my side.

“I wonder,” I murmured in reply, and I still do....

J. A. A. J.