But what light does our difference here throw upon the problem before us? What connection is there between the sartorial splendours of the educated man and the photograph of ruined houses and dead bodies? Obviously the connection between dress and war is not far to seek; your finest clothes are those that you wear as soldiers. Since the red and the gold, the brass and the feathers are discarded upon active service, it is plain that their expensive and not, one might suppose, hygienic splendour is invented partly in order to impress the beholder with the majesty of the military office, partly in order through their vanity to induce young men to become soldiers. Here, then, our influence and our difference might have some effect; we, who are forbidden to wear such clothes ourselves, can express the opinion that the wearer is not to us a pleasing or an impressive spectacle. He is on the contrary a ridiculous, a barbarous, a displeasing spectacle. But as the daughters of educated men we can use our influence more effectively in another direction, upon our own class — the class of educated men. For there, in courts and universities, we find the same love of dress. There, too, are velvet and silk, fur and ermine. We can say that for educated men to emphasize their superiority over other people, either in birth or intellect, by dressing differently, or by adding titles before, or letters after their names are acts that rouse competition and jealousy — emotions which, as we need scarcely draw upon biography to prove, nor ask psychology to show, have their share in encouraging a disposition towards war. If then we express the opinion that such distinctions make those who possess them ridiculous and learning contemptible we should do something, indirectly, to discourage the feelings that lead to war. Happily we can now do more than express an opinion; we can refuse all such distinctions and all such uniforms for ourselves. This would be a slight but definite contribution to the problem before us — how to prevent war; and one that a different training and a different tradition puts more easily within our reach than within yours.17
But our bird’s-eye view of the outside of things is not altogether encouraging. The coloured photograph that we have been looking at presents some remarkable features, it is true; but it serves to remind us that there are many inner and secret chambers that we cannot enter. What real influence can we bring to bear upon law or business, religion or politics — we to whom many doors are still locked, or at best ajar, we who have neither capital nor force behind us? It seems as if our influence must stop short at the surface. When we have expressed an opinion upon the surface we have done all that we can do. It is true that the surface may have some connection with the depths, but if we are to help you to prevent war we must try to penetrate deeper beneath the skin. Let us then look in another direction — in a direction natural to educated men’s daughters, in the direction of education itself.
Here, fortunately, the year, the sacred year 1919, comes to our help. Since that year put it into the power of educated men’s daughters to earn their livings they have at last some real influence upon education. They have money. They have money to subscribe to causes. Honorary treasurers invoke their help. To prove it, here, opportunely, cheek by jowl with your letter, is a letter from one such treasurer asking for money with which to rebuild a women’s college. And when honorary treasurers invoke help, it stands to reason that they can be bargained with. We have the right to say to her, ‘You shall only have our guinea with which to help you rebuild your college if you will help this gentleman whose letter also lies before us to prevent war.’ We can say to her, ‘You must educate the young to hate war. You must teach them to feel the inhumanity, the beastliness, the insupportability of war.’ But what kind of education shall we bargain for? What sort of education will teach the young to hate war?
That is a question that is difficult enough in itself; and may well seem unanswerable by those who are of Mary Kingsley’s persuasion — those who have had no direct experience of university education themselves. Yet the part that education plays in human life is so important, and the part that it might play in answering your question is so considerable that to shirk any attempt to see how we can influence the young through education against war would be craven. Let us therefore turn from our station on the bridge across the Thames to another bridge over another river, this time in one of the great universities; for both have rivers, and both have bridges, too, for us to stand upon. Once more, how strange it looks, this world of domes and spires, of lecture rooms and laboratories, from our vantage point! How different it looks to us from what it must look to you! To those who behold it from Mary Kingsley’s angle —‘being allowed to learn German was ALL the paid education I ever had’— it may well appear a world so remote, so formidable, so intricate in its ceremonies and traditions that any criticism or comment may well seem futile. Here, too, we marvel at the brilliance of your clothes; here, too, we watch maces erect themselves and processions form, and note with eyes too dazzled to record the differences, let alone to explain them, the subtle distinctions of hats and hoods, of purples and crimsons, of velvet and cloth, of cap and gown. It is a solemn spectacle. The words of Arthur’s song in Pendennis rise to our lips:
Although I enter not,
Yet round about the spot
Sometimes I hover,
And at the sacred gate,
With longing eyes I wait,
Expectant . . .
and again,
I will not enter there,
To sully your pure prayer
With thoughts unruly.
But suffer me to pace
Round the forbidden place,
Lingering a minute,
Like outcast spirits, who wait
And see through Heaven’s gate
Angels within it.
But, since both you, Sir, and the honorary treasurer of the college rebuilding fund are waiting for answers to your letters we must cease to hang over old bridges humming old songs; we must attempt to deal with the question of education, however imperfectly.
What, then, is this ‘university education’ of which Mary Kingsley’s sisterhood have heard so much and to which they have contributed so painfully? What is this mysterious process that takes about three years to accomplish, costs a round sum in hard cash, and turns the crude and raw human being into the finished product — an educated man or woman? There can be no doubt in the first place of its supreme value. The witness of biography — that witness which any one who can read English can consult on the shelves of any public library — is unanimous upon this point; the value of education is among the greatest of all human values. Biography proves this in two ways. First, there is the fact that the great majority of the men who have ruled England for the past 500 years, who are now ruling England in Parliament and the Civil Service, have received a university education. Second, there is the fact which is even more impressive if you consider what toil, what privation it implies — and of this, too, there is ample proof in biography — the fact of the immense sum of money that has been spent upon education in the past 500 years. The income of Oxford University is £435,656 (1933- 4), the income of Cambridge University is £212,000 (1930). In addition to the university income each college has its own separate income, which, judging only from the gifts and bequests announced from time to time in the newspapers, must in some cases be of fabulous proportions.18 If we add further the incomes enjoyed by the great public schools — Eton, Harrow, Winchester, Rugby, to name the largest only — so huge a sum of money is reached that there can be no doubt of the enormous value that human beings place upon education. And the study of biography — the lives of the poor, of the obscure, of the uneducated — proves that they will make any effort, any sacrifice to procure an education at one of the great universities.19
But perhaps the greatest testimony to the value of education with which biography provides us is the fact that the sisters of educated men not only made the sacrifices of comfort and pleasure, which were needed in order to educate their brothers, but actually desired to be educated themselves. When we consider the ruling of the Chur
ch on this subject, a ruling which we learn from biography was in force only a few years ago —’. . . I was told that desire for learning in women was against the will of God, . . .’20 — we must allow that their desire must have been strong. And if we reflect that all the professions for which a university education fitted her brothers were closed to her, her belief in the value of education must appear still stronger, since she must have believed in education for itself. And if we reflect further that the one profession that was open to her — marriage — was held to need no education, and indeed was of such a nature that education unfitted women to practise it, then it would have been no surprise to find that she had renounced any wish or attempt to be educated herself, but had contented herself with providing education for her brothers — the vast majority of women, the nameless, the poor, by cutting down household expenses; the minute minority, the titled, the rich, by founding or endowing colleges for men. This indeed they did. But so innate in human nature is the desire for education that you will find, if you consult biography, that the same desire, in spite of all the impediments that tradition, poverty and ridicule could put in its way, existed too among women. To prove this let us examine one life only — the life of Mary Astell.21 Little is known about her, but enough to show that almost 250 years ago this obstinate and perhaps irreligious desire was alive in her; she actually proposed to found a college for women. What is almost as remarkable, the Princess Anne was ready to give her £10,000 — a very considerable sum then, and, indeed, now, for any woman to have at her disposal — towards the expenses. And then — then we meet with a fact which is of extreme interest, both historically and psychologically: the Church intervened. Bishop Burnet was of opinion that to educate the sisters of educated men would be to encourage the wrong branch, that is to say, the Roman Catholic branch, of the Christian faith. The money went elsewhere; the college was never founded.
But these facts, as facts so often do, prove double-faced; for though they establish the value of education, they also prove that education is by no means a positive value; it is not good in all circumstances, and good for all people; it is only good for some people and for some purposes. It is good if it produces a belief in the Church of England; bad if it produces a belief in the Church of Rome; it is good for one sex and for some professions, but bad for another sex and for another profession.
Such at least would seem to be the answer of biography — the oracle is not dumb, but it is dubious. As, however, it is of great importance that we should use our influence through education to affect the young against war we must not be baffled by the evasions of biography or seduced by its charm. We must try to see what kind of education an educated man’s sister receives at present, in order that we may do our utmost to use our influence in the universities where it properly belongs, and where it will have most chance of penetrating beneath the skin. Now happily we need no longer depend upon biography, which inevitably, since it is concerned with the private life, bristles with innumerable conflicts of private opinion. We have now to help us that record of the public life which is history. Even outsiders can consult the annals of those public bodies which record not the day-to-day opinions of private people, but use a larger accent and convey through the mouths of Parliaments and Senates the considered opinions of bodies of educated men.
History at once informs us that there are now, and have been since about 1870, colleges for the sisters of educated men both at Oxford and at Cambridge. But history also informs us of facts of such a nature about those colleges that all attempt to influence the young against war through the education they receive there must be abandoned. In face of them it is mere waste of time and breath to talk of ‘influencing the young’; useless to lay down terms, before allowing the honorary treasurer to have her guinea; better to take the first train to London than to haunt the sacred gates. But, you will interpose, what are these facts? these historical but deplorable facts? Therefore let us place them before you, warning you that they are taken only from such records as are available to an outsider and from the annals of the university which is not your own — Cambridge. Your judgement, therefore, will be undistorted by loyalty to old ties, or gratitude for benefits received, but it will be impartial and disinterested.
To begin then where we left off: Queen Anne died and Bishop Burnet died and Mary Astell died; but the desire to found a college for her own sex did not die. Indeed, it became stronger and stronger. By the middle of the nineteenth century it became so strong that a house was taken at Cambridge to lodge the students. It was not a nice house; it was a house without a garden in the middle of a noisy street. Then a second house was taken, a better house this time, though it is true that the water rushed through the dining- room in stormy weather and there was no playground. But that house was not sufficient; the desire for education was so urgent that more rooms were needed, a garden to walk in, a playground to play in. Therefore another house was needed. Now history tells us that in order to build this house, money was needed. You will not question that fact but you may well question the next — that the money was borrowed. It will seem to you more probable that the money was given. The other colleges, you will say, were rich; all derived their incomes indirectly, some directly, from their sisters. There is Gray’s Ode to prove it. And you will quote the song with which he hails the benefactors: the Countess of Pembroke who founded Pembroke; the Countess of Clare who founded Clare; Margaret of Anjou who founded Queens’; the Countess of Richmond and Derby who founded St John’s and Christ’s.
What is grandeur, what is power?
Heavier toil, superior pain.
What the bright reward we gain?
The grateful memory of the good.
Sweet is the breath of vernal shower,
The bee’s collected treasures sweet,
Sweet music’s melting fall, but sweeter yet
The still small voice of gratitude.22
Here, you will say in sober prose, was an opportunity to repay the debt. For what sum was needed? A beggarly £10,000 — the very sum that the bishop intercepted about two centuries previously. That £10,000 surely was disgorged by the Church that had swallowed it? But churches do not easily disgorge what they have swallowed. Then the colleges, you will say, which had benefited, they must have given it gladly in memory of their noble benefactresses? What could £10,000 mean to St John’s or Clare or Christ’s? And the land belonged to St John’s. But the land, history says, was leased; and the £10,000 was not given; it was collected laboriously from private purses. Among them one lady must be for ever remembered because she gave £1,000; and Anon. must receive whatever thanks Anon. will consent to receive, because she gave sums ranging from £20 to £100. And another lady was able, owing to a legacy from her mother, to give her services as mistress without salary. And the students themselves subscribed — so far as students can — by making beds and washing dishes, by forgoing amenities and living on simple fare. Ten thousand pounds is not at all a beggarly sum when it has to be collected from the purses of the poor, from the bodies of the young. It takes time, energy, brains, to collect it, sacrifice to give it. Of course, several educated men were very kind; they lectured to their sisters; others were not so kind; they refused to lecture to their sisters. Some educated men were very kind and encouraged their sisters; others were not so kind, they discouraged their sisters.23 Nevertheless, by hook or by crook, the day came at last, history tells us, when somebody passed an examination. And then the mistresses, principals or whatever they called themselves — for the title that should be worn by a woman who will not take a salary must be a matter of doubt — asked the Chancellors and the Masters about whose titles there need be no doubt, at any rate upon that score, whether the girls who had passed examinations might advertise the fact as those gentlemen themselves did by putting letters after their names. This was advisable, because, as the present Master of Trinity, Sir J. J. Thomson, O.M., F.R.S., after poking a little justifiable fun at the ‘pardonable vanity’ of those who
put letters after their names, informs us, ‘the general public who have not taken a degree themselves attach much more importance to B.A. after a person’s name than those who have. Head mistresses of schools therefore prefer a belettered staff, so that students of Newnham and Girton, since they could not put B.A. after their names, were at a disadvantage in obtaining appointments.’ And in Heaven’s name, we may both ask, what conceivable reason could there be for preventing them from putting the letters B.A. after their names if it helped them to obtain appointments? To that question history supplies no answer; we must look for it in psychology, in biography; but history supplies us with the fact. ‘The proposal, however,’ the Master of Trinity continues — the proposal, that is, that those who had passed examinations might call themselves B.A.—‘met with the most determined opposition . . . On the day of the voting there was a great influx of non- residents and the proposal was thrown out by the crushing majority of 1707 to 661. I believe the number of voters has never been equalled . . . The behaviour of some of the undergraduates after the poll was declared in the Senate House was exceptionally deplorable and disgraceful. A large band of them left the Senate House, proceeded to Newnham and damaged the bronze gates which had been put up as a memorial to Miss Clough, the first Principal.’24