What Is and What Might Be Part 1

What Is and What Might Be.

by Edmond Holmes.

PREFACE

My aim, in writing this book, is to show that the _externalism_ of the West, the prevalent tendency to pay undue regard to outward and visible "results" and to neglect what is inward and vital, is the source of most of the defects that vitiate Education in this country, and therefore that the only remedy for those defects is the drastic one of changing our standard of reality and our conception of the meaning and value of life. My reason for making a special study of that branch of education which is known as "Elementary," is that I happen to have a more intimate knowledge of it than of any other branch, the inside of an elementary school being so familiar to me that I can in some degree bring the eye of experience to bear upon the problems that confront its teachers. I do not for a moment imagine that the elementary school teacher is more deeply tainted than his fellows with the virus of "Occidentalism." Nor do I think that the defects of his schools are graver than those of other educational inst.i.tutions. In my judgment they are less grave because, though perhaps more glaring, they have not had time to become so deeply rooted, and are therefore, one may surmise, less difficult to eradicate. Also there is at least a breath of healthy discontent stirring in the field of elementary education, a breath which sometimes blows the mist away and gives us sudden gleams of suns.h.i.+ne, whereas over the higher levels of the educational world there hangs the heavy stupor of profound self-satisfaction.[1] I am not exaggerating when I say that at this moment there are elementary schools in England in which the life of the children is emanc.i.p.ative and educative to an extent which is unsurpa.s.sed, and perhaps unequalled, in any other type or grade of school.

I am careful to say all this because I foresee that, without a "foreword" of explanation, my adverse criticism of what I have called "a familiar type of school" may be construed into an attack on the elementary teachers as a body. I should be very sorry if such a construction were put upon it. No one knows better than I do that the elementary teachers of this country are the victims of a vicious conception of education which has behind it twenty centuries of tradition and prescription, and the malign influence of which was intensified in their case by thirty years or more[2] of Code despotism and "payment by results." Handicapped as they have been by this and other adverse conditions, they have yet produced a n.o.ble band of pioneers, to whom I, for one, owe what little I know about the inner meaning of education; and if I take an unduly high standard in judging of their work, the reason is that they themselves, by the brilliance of their isolated achievements, have compelled me to take it. I will therefore ask them to bear with me, while I expose with almost brutal candour the shortcomings of many of their schools. They will understand that all the time I am thinking of education in general even more than of elementary education, and using my knowledge of the latter to ill.u.s.trate statements and arguments which are really intended to tell against the former. They will also understand that at the back of my mind I am laying the blame of their failures, not on them but on the hostile forces which have been too strong for many of them,--on the false a.s.sumptions of Western philosophy, on the false standards and false ideals of Western civilisation, on various "old, unhappy, far-off things," the effects of which are still with us, foremost among these being that deadly system of "payment by results" which seems to have been devised for the express purpose of arresting growth and strangling life, which bound us all, myself included, with links of iron, and which had many zealous agents, of whom I, alas! was one.

PART I

WHAT IS

OR

THE PATH OF MECHANICAL OBEDIENCE

CHAPTER I

SALVATION THROUGH MECHANICAL OBEDIENCE

The function of education is to foster growth. By some of my readers this statement will be regarded as a truism; by others as a challenge; by others, again, when they have realised its inner meaning, as a "wicked heresy." I will begin by a.s.suming that it is a truism, and will then try to prove that it is true.

The function of education is to foster growth. The end which the teacher should set before himself is the development of the latent powers of his pupils, the unfolding of their latent life. If growth is to be fostered, two things must be liberally provided,--nourishment and exercise. On the need for nourishment I need not insist. The need for exercise is perhaps less obvious, but is certainly not less urgent. We make our limbs, our organs, our senses, our faculties grow by exercising them. When they have reached their maximum of development we maintain them at that level by exercising them. When their capacity for growth is unlimited, as in the case of our mental and spiritual faculties, the need for exercise is still more urgent. To neglect to exercise a given limb, or organ, or sense, or faculty, would result in its becoming weak, flabby, and in the last resort useless. In childhood, when the stress of Nature's expansive forces is strongest, the neglect of exercise will, for obvious reasons, have most serious consequences. If a healthy child were kept in bed during the second and third years of his life, the damage done to his whole body would be incalculable.

These are glaring truisms. Let me perpetrate one more,--one which is perhaps the most glaring of all. The process of growing must be done by the growing organism, by the child, let us say, and by no one else. The child himself must take in and a.s.similate the nourishment that is provided for him. The child himself must exercise his organs and faculties. The one thing which no one may ever delegate to another is the business of growing. To watch another person eating will not nourish one's own body. To watch another person using his limbs will not strengthen one's own. The forces that make for the child's growth come from within himself; and it is for him, and him alone, to feed them, use them, evolve them.

All this is--

"As true as truth's simplicity, And simpler than the infancy of truth."

But it sometimes happens that what is most palpable is least perceptible; and perhaps it is because the truth of what I say is self-evident and indisputable, that in many Elementary Schools in this country the education given seems to be based on the a.s.sumption that my "truisms" are absolutely false. In such schools the one end and aim of the teacher is to do everything for the child;--to feed him with semi-digested food; to hold him by the hand, or rather by both shoulders, when he tries to walk or run; to keep him under close and constant supervision; to tell him in precise detail what he is to think, to feel, to say, to wish, to do; to show him in precise detail how he is to do whatever may have to be done; to lay thin veneers of information on the surface of his mind; never to allow him a minute for independent study; never to trust him with a handbook, a note-book, or a sketch-book; in fine, to do all that lies in his power to prevent the child from doing anything whatever for himself.

The result is that the various vital faculties which education might be supposed to train become irretrievably starved and stunted in the over-educated school child; till at last, when the time comes for him to leave the school in which he has been so sedulously cared for, he is too often thrown out upon the world, helpless, listless, resourceless, without a single interest, without a single purpose in life.

The contrast between elementary education as it too often is, and as it ought to be if the truth of my "truisms" were widely accepted, is so startling that in my desire to account for it I have had recourse to a paradox. "Trop de verite," says Pascal, "nous etonne: les premiers principes ont trop d'evidence pour nous." I have suggested that the inability of so many teachers to live up to the spirit, or even to the letter, of my primary "truism," may be due to its having too much evidence for them, to their being blinded by the naked light of its truth.

But there may be another explanation of the singular fact that a theory of education to which the teacher would a.s.sent without hesitation if it were submitted to his consciousness, counts for nothing in the daily routine of his work. Failure to carry an accepted principle into practice is sometimes due to the fact that the principle has not really been accepted; that its inner meaning has not been apprehended; that a.s.sent has been given to a formula rather than a truth. The cause of the failure may indeed lie deeper than this. It may be that the nominal adherents of the principle are in secret revolt against the vital truth that is at the heart of it; that they repudiate it in practice because they have already repudiated it in the inner recesses of their thought. "This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me." Tell the teacher that the function of education is to foster growth; that therefore it is his business to develop the latent faculties of his pupils; and that therefore (since growth presupposes exercise) he must allow his pupils to do as much as possible by and for themselves,--place these propositions before him, and the chances are that he will say "Amen"

to them. But that lip a.s.sent will count for nothing. One's life is governed by instinct rather than logic. To give a lip a.s.sent to the logical inferences from an accepted principle is one thing. To give a _real_ a.s.sent to the essential truth that underlies and animates the principle is another. The way in which the teacher too often conducts his school leads one to infer that the intuitive, instinctive side of him--the side that is nearest to practice--has somehow or other held intercourse with the inner meaning of that "truism" which he repeats so glibly, and has rejected it as antagonistic to the traditional a.s.sumptions on which he bases his life. Or perhaps this work of subconscious criticism and rejection has been and is being done for him, either by the spirit of the age to which he belongs or by the genius of the land in which he lives.

Why is the teacher so ready to do everything (or nearly everything) for the children whom he professes to educate? One obvious answer to this question is that for a third of a century (1862-1895) the "Education Department" did everything (or nearly everything) for him.

For a third of a century "My Lords" required their inspectors to examine every child in every elementary school in England on a syllabus which was binding on all schools alike. In doing this, they put a bit into the mouth of the teacher and drove him, at their pleasure, in this direction and that. And what they did to him they compelled him to do to the child.

So far as the action of the "Education Department" was concerned, this policy was abandoned--in large measure, if not wholly--in 1895; but its consequences are with us still. What conception of the meaning and purpose of education could have induced "My Lords" to adopt such a policy, and, having adopted it, to adhere to it for more than thirty years? Had one asked "My Lords" at any time during those thirty years what they regarded as the true function of education, and had one suggested to them (as they had probably never turned their minds to the question) that the function of education was to foster the growth of the child, they might possibly have given an indolent a.s.sent to that proposition. But their educational policy must have been dictated by some widely different conception. They must have believed that the mental progress of the child--the only aspect of progress which concerned educationalists in those days--would best be tested by a formal examination on a prescribed syllabus, and would best be secured by preparation for such a test; and they must have accepted, perhaps without the consent of their consciousness, whatever theory of education may be implicit in that belief.

In acting as they did, "My Lords" fell into line with the Universities, the Public Schools, the Preparatory Schools, the Civil Service Commissioners, the Professional Societies, and (to make a general statement) with all the "Boards" and "Bodies" that controlled, directly or indirectly, the education of the youth of England. We must, therefore, widen the scope of our inquiry, and carry our search for cause a step farther back. How did the belief that a formal examination is a worthy end for teacher and child to aim at, and an adequate test of success in teaching and in learning, come to establish itself in this country? And not in this country only, but in the whole Western world? In every Western country that is progressive and "up to date," and in every Western country in exact proportion as it is progressive and "up to date," the examination system controls education, and in doing so arrests the self-development of the child, and therefore strangles his inward growth.

What is the explanation of this significant fact? In my attempt to account for the failure of elementary education in England to foster the growth of the educated child, I have travelled far. But I must travel farther yet. The Western belief in the efficacy of examinations is a symptom of a widespread and deep-seated tendency,--the tendency to judge according to the appearance of things, to attach supreme importance to visible "results," to measure inward worth by outward standards, to estimate progress in terms of what the "world" reveres as "success." It is the Western standard of values, the Western way of looking at things, which is in question, and which I must now attempt to determine.

That I should have to undertake this task is a proof of the complexity of education, of the bewildering tanglement of its root-system, of the depths to which some of its roots descend into the subsoil of human-life. The defect in our system of education which I am trying to diagnose is one which the "business man," who may have had reason to complain of the output of our elementary schools, will probably account for in one sentence and propound a remedy for in another. But I, who know enough about education to realise how little is or can be known about it, find that if I am to understand why so many schools turn out helpless and resourceless children, I must go back to the first principles of modern civilisation, or in other words to the cardinal axioms of the philosophy of the West.

This does not mean that I must make a systematic study of Western metaphysics. Professional thinkers abound in the West; but the rank and file of the people pay little heed to them. It is true that they take themselves very seriously; but so does every clique of experts and connoisseurs. The indirect influence of their theories has at times been considerable; but their direct influence on human thought is, and has always been, very slight. For the plain average man, who cannot rid himself of the suspicion that the professional thinker is a professional word-juggler, has a philosophy of his own which was formulated for him by an unphilosophical people, and which, though it is now beginning to fail him, was once sufficient for all his needs.

At the present moment there are two schools of popular thought in the West. For many centuries there was only one. For many centuries men were content to believe that the outward and visible world--the world of their normal experience--was the all of Nature. But they were not content to believe that it was the "all of Being." The latter conception would have said "No" to certain desires of the heart which refuse to be negatived,--desires which are as large and lofty as they are pure and deep: and in order to provide a refuge for these, men added to their belief in a natural world which was bounded by the horizon of experience (as they understood the word), the complementary belief in a world which transcended the limits of experience, and in which the dreams and hopes for which Nature could make no provision might somehow or other be realised and fulfilled.

With the development of physical science, the conception of the Supernatural has become discredited, and a materialistic monism has begun to dispute the supremacy of that dualistic philosophy which had reigned without a rival for many hundreds of years. But antagonistic as these philosophies are to one another, they have one conception in common. The popular belief that the world of man's normal experience is the Alpha and Omega of _Nature_, is the very platform on which their controversies are carried on. Were any one to suggest to them that this belief was without foundation, that there was room and to spare in Nature for the "supernatural" as well as for the normal, that the supernatural world (as it had long been miscalled) was nothing more nor less than "la continuation occulte de la Nature infinie,"--they would at once unite their forces against him, and a.s.sail him with an even bitterer hatred than that which animates them in their own intestine strife.

The dualistic philosophy which satisfied the needs of the West for some fifteen centuries was systematised and formulated for it, in the language of myth and poetry, by an Eastern people. The acceptance of official Christianity by the Graeco-Roman world was the result of many causes, two of which stand out as central and supreme. The first of these was the personal magnetism of Christ, in and through which men came in contact with, and responded to, the attractive forces of those moral and spiritual ideas which Christ set before his followers. The second was the readiness of the Western mind to accept the philosophy of Israel,--a philosophy with the master principles of which it had long been subconsciously familiar, and for the clear and convincing presentation of which it had long been waiting. Of the personal magnetism of Christ and the part that it has played in the life of Christendom, I need not now speak. My present concern is to show how the philosophy of Israel--accepted nominally for Christ's sake, but really for its own--has influenced the educational policy of the West.

In the Old Testament the Western mind found itself face to face with the philosophical theories--theories about the world and its origin, about Man and his destiny, about conduct and its consequences--to which its own mythologies had given inadequate expression, but which the poetical genius of a practical people was able to formulate to the satisfaction of a practical world. In the philosophy of Israel "Nature" was conceived of, not as animated by an indwelling life or soul, but as the handiwork of an omnipotent G.o.d. In six days--so runs the story--"G.o.d created the heavens and the earth." Whether by the word which we translate as "days" were meant terrestrial days or cosmic ages matters nothing, for in either case the broad fact remains that according to the Biblical narrative the work of creation occupied a definite period of time, and that on a certain day in the remote past the Creator rested from his labours, surveyed his handiwork, and p.r.o.nounced it to be very good.

His next step was to stand aside from the world that he had made, leave it to its own devices and see how it would behave itself in the person of its lord and his viceroy,--Man. That the Creator should place Creation on its trial and that it should speedily misbehave itself, may be said to have been preordained. The idea of a Creator postulates the further idea of a Fall. The finished work of an omnipotent Creator is presumably good,--good in this sense, if in no other, that its actualities must needs determine the creature's ideals and standards of good. But the world, as Man knows it, seems to be deeply tainted with evil. How is this anomaly to be accounted for? The story of the Fall is the answer to this question. Whether modern theology regards the story of the Fall as literally or only as symbolically true, I cannot say for certain. The question is of minor importance. What is of supreme importance is that Christian theology accepts and has always accepted the consequences of the _idea_ of the Fall, and that in formulating those consequences it has provided the popular thought of the West with conceptions by which its whole outlook on life has been, and is still, determined and controlled.

The idea of the Fall, as dramatised by Israel and interpreted by the "Doctors" of the West, gives adequate expression--on the highest level of his thinking--to the crude dualism which const.i.tutes the philosophy of the average man. Hence the immense attractiveness of the idea to the practical races of the West,--to peoples whose chief idea is to get their mental problems solved for them as speedily, as authoritatively, and as intelligibly as possible, that they may thus be free to devote themselves to "business," to the tangible affairs of life.

Let us follow the philosophy of the Fall into some of its more obvious consequences. The Universe (to use the most comprehensive of all terms) is conceived of as divided into two dissevered worlds,--the world of Nature, which is fallen, ruined, and accursed, and the Supernatural world, which shares in the perfection and centres in the glory of G.o.d. Between these two worlds intercourse is, _in the nature of things_, impossible. But Man is not content that his state of G.o.dless isolation should endure for ever. As a thinker, he has exiled G.o.d from Nature and therefore from his own daily life.

But, as a "living soul," he craves for reunion with G.o.d; and so long as the gulf between the two worlds remains impa.s.sable, his philosophy will be felt to be incomplete. A supplementary theory of things must therefore be devised. Corrupt and fallen as he is, Man cannot hope to climb to Heaven; but G.o.d, with whom nothing is impossible, can at his own good pleasure come down to earth. And come he will, whenever that sense of all-pervading imperfection which exiled him, in its premature attempt to explain itself, to his supernatural Heaven, is realised in man's heart as a desire for better things. But what will be the signs of his advent? The philosophy of the Fall is at no loss for an answer to this question. There was a time when Nature was the mirror of G.o.d's face. But it is so no longer. The mirror was shattered when Adam fell. Henceforth it is only by troubling the waters of Nature, by suspending the operation of its laws, by turning its order into confusion, by producing _supernatural_ phenomena, or "miracles" as they are vulgarly called, that G.o.d can announce his presence to Man.

The question of the miraculous is one into which we need not enter.

Let us a.s.sume that G.o.d can somehow or other come to Man, and that Man can somehow or other recognise G.o.d's presence and interpret his speech. We have now to ask ourselves one vital question. With what purpose does G.o.d visit the world which has forfeited his favour, and what does he propose to do for ruined Nature and fallen Man? For Nature, nothing. For Man, to provide a way of escape from Nature.

The dualism of popular thought must needs control the very efforts that men make to deliver themselves from its consequences. The irremediable corruption of Man's _nature_ is the a.s.sumption on which the whole scheme of salvation is to be hinged. His deliverance from sin and death will be effected, not by the development of any natural capacity for good, but by his being induced to quit the path (or paths) of Nature, and to walk, under Divine direction, in some new and narrow path.

But how will this end be achieved? That Man cannot discover the path of salvation for himself will, of course, be taken for granted. The catastrophe of the Fall has corrupted his whole nature, and has therefore blinded him to the light of truth. "The way of man is not in himself: it is not in man that walketh to direct his steps." The promptings of his own nature, which he would follow if left to himself, can do nothing but lead him astray. It will also be taken for granted that the path of salvation is a path of action. When the whole inward disposition is hopelessly corrupt, the idea of achieving salvation by growing, by bringing one's hidden life to the perfection of maturity, must perforce be abandoned. It is only by _doing_ G.o.d's will that Man can hope to regain his favour. One thing, then, is clear. Man must be told in exact detail what he is to do and also (should this be necessary) how he is to do it. In other words, an elaborate Code of Law, covering the whole range of human life and regulating all the details of conduct, must be delivered by G.o.d to Man. If Man will obey this Law he will be saved. If he will not obey it, he will be lost.

There is another aspect of the idea of a supernatural revelation on which it is necessary to touch. As intercourse between Nature and the Supernatural world takes place, not in the natural order of things but at the good pleasure of the Supernatural G.o.d, revelation must needs be conceived of as a highly-specialised process. A revelation which was addressed to the whole human race, and to which the whole human race was able to respond, could scarcely be regarded as of supernatural origin. The distinction between the supernaturalness of the appeal and the naturalness of the response would gradually tend to efface itself: for "what is universal is natural," and the voice which every man was able to recognise would come at last to be regarded as a voice from within oneself. If the supernatural character of an alleged revelation is to be established, its uniqueness must be duly emphasised. A particular people must be chosen for the purpose of the divine experiment. A particular law-giver must be commissioned to declare to the chosen people the will of the Supernatural G.o.d. And from time to time a particular prophet must be sent to rebuke the chosen people for its backslidings, to show it where it has gone astray, and to exhort it to turn again to its G.o.d.

For if it is far from Man to discern good, it is still farther from him to desire it. How, then, shall he be induced to walk in the path which the Law has prescribed for him? To this question there can be but one answer: By the promise of external reward, and the threat of external punishment. To set before Man an ideal of life--an ideal which would be to him an unfailing fountain of magnetic force and guiding light--is not in the power of legalism. For if an ideal is to appeal to one, it must be the consummation of one's own natural tendencies; but the current of Man's natural tendencies is ever setting towards perdition, and the vanis.h.i.+ng point of his heart's desires is death. Were an ideal revealed to the Law-giver and by him presented to his fellow-men, and were the heart of Man to respond to the appeal that it made to him, the basic a.s.sumption of legalism--that of the corruption of Man's nature--would be undermined; for Man would have proved that it belonged to his nature to turn towards the light,--in other words, that he had a natural capacity for good. The plain truth is that legalism is precluded, by its own first principles from appealing to any motive higher than that instinctive desire for pleasure which has as its counterpart a quasi-physical fear of pain. It is impossible for the lawgiver to appeal to Man's better nature, to say to him: "Cannot you see for yourself that this course of action is better than that,--that love is better than hatred, mercy than cruelty, loyalty than treachery, continence than self-indulgence?" What he can and must say to him is this, and this only; "If you obey the Law you will be rewarded. If you disobey it you will be punished." And this he must say to him again and again.

It is true that among the many commandments which the Law sets before its votaries, there are some--the moral commandments, properly so called--which do in point of fact, and in defiance of the philosophical a.s.sumption of legalism, appeal to the better nature of Man. But these are at best an insignificant minority; and their relative importance will necessarily diminish with the development into its natural consequences of the root idea of legalism. For legalism, just so far as it is strong, sincere, and self-confident, will try to cover the whole of human life. The religion that is content to do less than this, the religion that acquiesces in the distinction between what is religious and what is secular, is, as we shall presently see, a religion in decay. Religion may perhaps be defined as Man's instinctive effort to bring a central aim into his life and so provide himself with an authoritative standard of values.

In its highest and purest form, Religion controls Man's life, both as a whole and in all its essential details, through the central aim or spiritual ideal which it sets before him and the consequent standard of values with which it equips him. But legalism is debarred by its distrust of human nature from trying to control the details of life through any central aim or ideal; and its a.s.sumption that all the commandments of the Law are of divine origin, and therefore equally binding upon Man, is obviously incompatible with the conception of a standard of moral worth. Its attempt to cover the whole of life must therefore resolve itself into an attempt to control the details of conduct _in all their detail_; to deal with them, one by one, bringing each in turn under the operation of an appropriate commandment, and if necessary deducing from the commandment a special rule to meet the special case. In other words, besides being told what he is not to do (in the more strictly moral sphere of conduct), and what he is to do (in the more strictly ceremonial sphere), Man must be told, in the fullest detail, how he is to do whatever may have to be done in the daily round of his life. Such at least is the aim of legalism. The nets of the Law are woven fine, and flung far and wide. If there are any acts in a man's life which escape through their clinging meshes, the force of Nature is to be blamed for this partial failure, not the zeal of the Doctors of the Law.

It is towards this inverted ideal that the doctrine of salvation through obedience will lead its votaries, when its master principle--that of distrust of human nature--has been followed out into all its natural consequences,--followed out, as it was by Pharisaism, with a fearless logic and a fixed tenacity of purpose.

An immense and ever-growing host of formulated rules, not one in a hundred of which makes any appeal to the heart of Man or has any meaning for his higher reason, will crush his life down, slowly and inexorably, beneath their deadly burden. "At every step, at the work of his calling, at prayer, at meals, at home and abroad, from early morning till late in the evening, from youth to old age, the dead, the deadening formula"[3] will await him. The path of obedience for the sake of obedience speedily degenerates into the path of mechanical obedience; and the end of that path is the triumph of machinery over life.

For it is to the letter of the Law, rather than to the spirit, that the strict legalist is bound to conform. The letter of the Law is divine; and obedience to it is within the power of every man who will take the trouble to learn its commandments. What the spirit of the Law may be, is beyond the power of fallen Man to determine; and were an attempt made to interpret it, the result would be a state of widespread moral chaos, for there would be as many interpretations of it as there were minds that had the courage and the initiative to undertake so audacious a task. As it is with the Law as such, so it is with each of its numerous commandments. The man who professes to obey the spirit of a commandment is in secret revolt against its divine authority. For he is presuming to criticise it in the light of his own conscience and insight, and to limit his obedience to it to that particular aspect of it which he judges to be worthy of his devotion. From such a criticism of the Fourth Commandment as "the Sabbath is made for man, not man for the Sabbath" to open violation of the letter of the commandment (on this occasion or on that) there is but a single step. The whole structure of legalism would collapse if men were allowed to absolve themselves from obedience to the letter of the Law, out of regard for what they conceived to be its spirit. To interpret a commandment, in the sense of providing for its application to the fresh cases that may arise for treatment, is the work, not of poets and prophets but of Doctors and Scribes. The path of literal, and therefore of mechanical, obedience is the only path of safety; and the more punctiliously the letter is obeyed, the more perfect will be the machinery of salvation, and the nearer will legalism get to the appointed goal of its labours,--the extinction of spiritual life.

As is the life that legalism expects us to lead, so is the scheme of rewards and punishments by which (as we have already seen) it constrains us to lead it. The materialisation of life that takes place under the sway of the Law is accurately matched and measured by the materialisation of the doctrine of moral retribution. The general idea that virtue is rewarded and vice punished is profoundly true.

But the idea is easily misinterpreted; and it necessarily shares in the degradation of one's general conception of life. Virtue rewards the virtuous by making them more virtuous. Vice punishes the vicious by making them more vicious. So long as the rewards for which we hope and the punishments which we dread are conceived of as inward and spiritual, we are on safe ground. But such a scheme of rewards and punishments is wholly foreign to the genius of supernaturalism. It is not by becoming more virtuous that we are saved. It is not by becoming more vicious that we are lost. We are saved by obedience, we are lost by disobedience, to the formulated rules of a divinely-delivered law. To appeal to Man's higher self, when there is no higher self to appeal to,--to set before him as the supreme reward of virtue the development of his better nature, when his nature is intrinsically evil,--would be an obvious waste of labour. And as, apart from the presumed repugnance of the "natural man" to the presumed delights of the Law, the intrinsic attractiveness of the life that legalism prescribes must needs diminish in exact proportion as the authority of the Law becomes oppressive and vexatious, and the letter of it tends to establish itself at the expense of the spirit,--it is clear that a scheme of rewards and punishments will become, in effect as well as in theory, the only weapon in the armoury of the legalist. It is also clear that there will be much work for that one weapon to do. The central tendencies of Man's nature, besides being _ex hypothesi_ evil, are antagonistic _de facto_ to the galling despotism and the irrational requirements of the Law; and the lawgiver, far from being able to enlist those tendencies under his banner by appealing to the highest of them--the natural leaders of the rest,--must be prepared to overcome their collective resistance by winning to his side the lowest of them, by terrifying Man's weaker self with threats, by corrupting his baser self with bribes. The ruin of Man's nature, whether hypothetical or actual,[4] has left intact (or relatively intact) only the animal base of it. It is to his animal instincts, then, that legalism must appeal in its endeavour to influence his conduct. In other words, the punishments and the rewards to which Man is to look forward must be of the same _genus_, if not of the same _species_, as the lash of the whip that punishes the lagging race-horse, or the lump of sugar that rewards his exertions. And with the inevitable growth of egoism and individualism in the demoralising atmosphere with which legalism (and its lineal successors) must needs invest human life, Man's conception of the rewards and punishments that await him will deteriorate rather than improve. The Jewish desire for national prosperity was an immeasurably n.o.bler motive to action than is the Christian's fear of the quasi-material fires of h.e.l.l. Indeed it is nothing but our familiarity with the latter motive that has blinded us to its inherent baseness. It is no exaggeration to say that there have been epochs in the history of Christendom (as there are still quarters of Christian thought and phases of Christian faith) in which the trumpet-call that was meant to rouse the soldiers of G.o.d to renewed exertion has rung in their ears as an ignominious "_sauve qui peut_."

The tendency of legalism to externalise life has another aspect. In the eyes of the strict legalist there is no such thing as an inward state of human worth. The doctrine of the corruption of Man's nature is incompatible with the idea of "goodness" being measurable (potentially if not actually) in terms of the health and happiness of the "inward man." Goodness, as the legalist conceives it, is measurable in terms of correctness of outward conduct, and of that only. And when life is regulated by an elaborate Law, the rules of which are familiar to all men, there is no reason why a man's outward conduct should not be appraised, with some approach to accuracy, by his neighbours and friends. Hence it is that in the atmosphere of legalism an excessive deference is wont to be paid to public, and even to parochial, opinion. The life of the votary of the Law is lived under strict and constant _surveillance_; and a man learns at last to value himself as his conduct is valued by a critical onlooker, and to make it the business of his life to produce "results" which can be weighed and measured by conventional standards, rather than to grow in grace,--with silent, subtle, un.o.btrusive growth.

Were I to try to prove that the _regime_ of the Law was necessarily fatal to the development of Man's higher faculties--conscience, freedom, reason, imagination, intuition, aspiration, and the rest--I should waste my time. Legalism, as a scheme of life, is based on the a.s.sumption that development along the lines of Man's nature is a movement towards perdition; and to reproach the legalist for having arrested the growth of the human spirit by the pressure of the Law were to provoke the rejoinder that he had done what he intended to do. The two schemes of Salvation--the mechanical and the evolutional--have so little in common that neither can pa.s.s judgment on the other without begging the question that is in dispute. When I come to consider the effect of legalism--or rather of the philosophy that underlies legalism--on education, I may perhaps be able to find some court of law in which the case between the two schemes can be tried with the tacit consent of both. Meanwhile I can but note that in the atmosphere of the Law growth is as a matter of fact arrested,--arrested so effectually that the counter process of degeneration begins to take its place. The proof of this statement, if proof be needed, is that legalism, when its master principle has been fully grasped and fearlessly applied, takes the form of Pharisaism, and that it is possible for the Pharisee to "count himself to have apprehended," to congratulate himself on his spiritual achievement, to believe, in all seriousness, that he has closed his account with G.o.d.