Father Payne by Arthur Christopher Benson (novels in english .TXT) 📖

education isn't that--it's an obstinate sort of tradition; it's a quest, like the Philosopher's Stone. Most people think that it is a sort of charm which, if you could discover it, would transmute all baser metals into gold. The justification of the Philosopher's Stone is, I suppose, that different metals are not really different substances, but only different arrangements of the same atoms. But we can't predicate that of human spirits as yet; and to attempt to find one formula of education is like planting the same crop in different soils. It is the ridiculous democratic doctrine of human equality which is the real difficulty. There is no natural equality in human nature, and the question really is whether you are going to try to reduce all human beings to the same level, which is the danger of discipline, or to let people follow their own instincts unchecked, which is the shadow of liberty. I'm all for liberty, of course."

"But why 'of course'?" said Vincent.

"Because I take the aristocratic view," said Father Payne, "which is that you do more for the human race by having a few fine people, than by having an infinite number of second-rate people. What the first-rate man thinks to-day, the second-rate people think to-morrow--that is how we make progress; and I would like to take infinite pains with the best material, if I could find it, and leave discipline for the second-rate. The Jews and the Greeks, both first-class nations, have done more for the world on the whole than the Romans and the Anglo-Saxons, who are the best of the second-rate stocks."

"But how are you going to begin to sort your material?" said Barthrop.

"Yes, you have me there," said Father Payne. "But I don't despair of our ultimately finding that out. At present, the worst of men of genius is that they are not always the most brisk and efficient boys. A genius is apt to be perceptive and sensitive. His perceptiveness makes him seem bewildered, because he is vaguely interested in everything that he sees; his sensitiveness makes him hold his tongue, because he gets snubbed if he asks too many questions. Men of genius are not as a rule very precocious--they are often shy, awkward, absent-minded. Genius is often strangely like stupidity in its early stages. The stupid boy escapes notice because he is stupid. The genius escapes notice because he is diffident, and _wants_ to escape notice."

"But how would you set about discovering which was which?" said Barthrop.

"Well," said Father Payne, "if you ask me, I don't think we discriminate; I think we go in for teaching children too much, and not trying to make them observe and think more. We give them things to do, and to get by heart; we imprison them in a narrow round of gymnastics. As Dr. Johnson said once, 'You teach your children the use of the globes, and when they get older you wonder that they do not seek your society!' The whole thing is so devilish dull, and it saves the teacher such a lot of trouble! I myself was fairly quick as a boy, and found that it paid to do what I was told. But I never made the smallest pretence to be interested in what I had to do--grammar, Euclid, tiny scraps of Latin and Greek. I used to thank God, in Xenophon lessons, when a bit was all about stages and parasangs, because there were fewer words to look out. The idea of teaching languages like that! If I had a clever boy to teach a language, I would read some interesting book with him, telling him the meaning of words, until he got a big stock of ordinary words; I would just teach him the common inflexions; and when he could read an easy book, and write the language intelligibly, then I would try to teach him a few niceties and idioms, and make him look out for differences of style and language. But we begin at the wrong end, and store his memory with exceptions and idioms and niceties first. No sensible human being who wanted, let us say, to know enough Italian to read Dante, would dream of setting to work as we set to work on classics. Well then," Father Payne went on, "I should cultivate the imagination of children a great deal more. I should try to teach them all I could about the world as it is--the different nations, and how they live, the distribution of plants and animals, the simpler sorts of science. I don't think that it need be very accurate, all that. But children ought to realise that the world is a big place, with all sorts of interesting and exciting things going on. I would try to give them a general view of history and the movement of civilisation. I don't mean a romantic view of it, with the pomps and shows and battles in the foreground; but a real view--how people lived, and what they were driving at. The thing could be done, if it were not for the bugbear of inaccuracy. To know a little perfectly isn't enough; of course, people ought to be able to write their own language accurately, and to do arithmetic. Outside of that, you want a lot of general ideas. It is no good teaching everything as if everyone was to end as a Professor."

"That is a reasonable general scheme," said Barthrop, "but what about special aptitudes?"

"Why," said Father Payne, "I should go on those general lines till boys and girls were about fourteen. And I should teach them with a view to the lives they were going to live. I should teach girls a good deal of house-work, and country boys about the country--we mustn't forget that the common work of the world has to be done. You must somehow interest people in the sort of work they are going to do. It is hopeless without that. And then we must gradually begin to specialise. But I'm not going into all that now. The general aim I should have in view would be to give people some idea of the world they were living in, and try to interest them in the part they were going to play; and I should try to teach them how to employ their leisure. That seems entirely left out at present. I want to develop people on simple and contented lines, with intelligent interests and, if possible, a special taste. The happy man is the man who likes his work, and all education is a fraud if it turns out people who don't like their work; and then I want people to have something to fall back upon which they enjoy. No one can live a decent life without having things to look forward to. But, of course, the whole thing turns on Finance, and that is what makes it so infernally dull. You want more teachers and better teachers; you want to make teaching a profession which attracts the best people. You can't do that without money, and at present education is looked upon as an expensive luxury. That's all part of the stodgy Anglo-Saxon mind. It doesn't want ideas--it wants positions which, carry high salaries; and really the one thing which blocks the way in all our education is that we care so much for money and property, and can't think of happiness apart from them. As long as our real aim in England is income, we shall not make progress; because we persist in thinking of ideas as luxuries in which a man can indulge if he has a sufficient income to afford to do so."

"You take a gloomy view of our national ideals, Father," said Vincent.

"Not a gloomy view, my boy," said Father Payne; "only a dull view! We are a respectable nation--we adore respectability; and I don't think it is a sympathetic quality. What I want is more sympathy and more imagination. I think they lead to happiness; and I don't think the Anglo-Saxon cares enough about happiness; if he is happy, he has an uneasy idea that he is in for a disaster of some kind."


XLII


OF RELIGION

I found Father Payne one morning reading a letter with knitted brows. Presently he cast it down on the table with a gesture of annoyance. "What a fool one is to argue!" he said--and then stopping, he said, "But you wanted something--what is it?" It was a question about some books which was soon answered. Then he said: "Stay a few minutes, won't you, unless you are pressed? I have got a tiresome letter, and if you will let me pour out my complaint to you, I shall be all right--otherwise I shall go about grumbling and muttering all day, and inventing repartees."

I sate down in a chair. "Yes, do tell me!" I said; "I have really very little to do this morning, but finish up a bit of work."

He looked at me with a twinkle in his eye. "I expect you ought to be at work," he said, "and if I were conscientious, I should send you away--but this is rather interesting, I think."

He meditated for a moment, and then went on. "It's this! I have got involved in an argument with an old friend of mine who is a stiff sort of High-Churchman--a parson. It's about religion, too, and it's no good arguing about religion. You only confirm your adversary in his opinion. He brings forth the bow, and makes ready the arrows within the quiver. I needn't go into the argument. It's the old story. He objected to something I said as 'vague,' and I was ass enough to answer him. He is one of those people who is very strong on dogma, and treats his religion as if it were a sort of trades' union. He thinks I am a kind of blackleg, not true to my principles; or rather he thinks that I am not a Christian at all, and only call myself one for the sake of the associations. Of course he triumphs over me at every point. He is entrenched in what he calls a logical system, and he fires off texts as if from a machine-gun. Of course my point is that all strict denominations have got a severely logical system, but that they can't all be sound, because they all deduce different conclusions from the same evidence. All denominational positions are drawn up by able men, and I imagine that an old theology like the Catholic theology is one of the most ingenious constructions in the world from the logical point of view. But the mischief of it all is that the data are incomplete, and many of them are not mathematically demonstrable at all. They are all coloured by human ideas and personalities and temperaments, and half of them are intuitions and experiences, which vary at different times and under different circumstances. All precise denominational systems are the outcome of the desire for a precise certainty in the minds of business-like people--the people who say that they wish to know exactly where they are. Now I don't go so far as to say, or even to think, that religion will always be as mysterious a thing as it is now. I fully expect that we shall know much more about it some day. But we don't at present know very much about the central things of all--the nature of God, the relation of good and evil, life after death, human psychology. We have not reached the point of being able definitely to identify the moral force of the world with the forces which do not appear to be moral, but are undoubtedly, active--with realities, that is, as we