MY private station being that of a university professor, I was naturally deeply interested in the system of education in England. I was therefore led to make a special visit to Oxford and to submit the place to a searching scrutiny. Arriving one afternoon at four o'clock, I stayed at the Mitre Hotel and did not leave until eleven o'clock next morning. The whole of this time, except for one hour spent in addressing the undergraduates, was devoted to a close and eager study of the great university. When I add to this that I had already visited Oxford in 1907 and spent a Sunday at All Souls with Colonel L. S. Amery, it will be seen at once that my views on Oxford are based upon observations extending over fourteen years.
At any rate I can at least claim that my acquaintance with the British university is just as good a basis for reflection and judgment as that of the numerous English critics who come to our side of the water. I have known a famous English author to arrive at Harvard University in the morning, have lunch with President Lowell, and then write a whole chapter on the Excellence of Higher Education in America. I have known another one come to Harvard, have lunch with President Lowell, and do an entire book on the Decline of Serious Study in America. Or take the case of my own university. I remember Mr. Rudyard Kipling coming to McGill and saying in his address to the undergraduates at 2.30 P.M., "You have here a great institution." But how could he have gathered this information? As far as I know he spent the entire morning with Sir Andrew Macphail in his house beside the campus, smoking cigarettes. When I add that he distinctly refused to visit the Palaeontologic Museum, that he saw nothing of our new hydraulic apparatus, or of our classes in Domestic Science, his judgment that we had here a great institution seems a little bit superficial. I can only put beside it, to redeem it in some measure, the hasty and ill-formed judgment expressed by Lord Milner, "McGill is a noble university": and the rash and indiscreet expression of the Prince of Wales, when we gave him an LL.D. degree, "McGill has a glorious future."
To my mind these unthinking judgments about our great college do harm, and I determined, therefore, that anything that I said about Oxford should be the result of the actual observation and real study based upon a bona fide residence in the Mitre Hotel.
On the strength of this basis of experience I am prepared to make the following positive and emphatic statements. Oxford is a noble university. It has a great past. It is at present the greatest university in the world: and it is quite possible that it has a great future. Oxford trains scholars of the real type better than any other place in the world. Its methods are antiquated. It despises science. Its lectures are rotten. It has professors who never teach and students who never learn. It has no order, no arrangement, no system. Its curriculum is unintelligible. It has no president. It has no state legislature to tell it how to teach, and yet,—it gets there. Whether we like it or not, Oxford gives something to its students, a life and a mode of thought, which in America as yet we can emulate but not equal.
If anybody doubts this let him go and take a room at the Mitre Hotel (ten and six for a wainscotted bedroom, period of Charles I) and study the place for himself.
These singular results achieved at Oxford are all the more surprising when one considers the distressing conditions under which the students work. The lack of an adequate building fund compels them to go on working in the same old buildings which they have had for centuries. The buildings at Brasenose College have not been renewed since the year 1525. In New College and Magdalen the students are still housed in the old buildings erected in the sixteenth century. At Christ Church I was shown a kitchen which had been built at the expense of Cardinal Wolsey in 1527. Incredible though it may seem, they have no other place to cook in than this and are compelled to use it to-day. On the day when I saw this kitchen, four cooks were busy roasting an ox whole for the students' lunch: this at least is what I presumed they were doing from the size of the fire-place used, but it may not have been an ox; perhaps it was a cow. On a huge table, twelve feet by six and made of slabs of wood five inches thick, two other cooks were rolling out a game pie. I estimated it as measuring three feet across. In this rude way, unchanged since the time of Henry VIII, the unhappy Oxford students are fed. I could not help contrasting it with the cosy little boarding houses on Cottage Grove Avenue where I used to eat when I was a student at Chicago, or the charming little basement dining-rooms of the students' boarding houses in Toronto. But then, of course, Henry VIII never lived in Toronto.
The same lack of a building-fund necessitates the Oxford students, living in the identical old boarding houses they had in the sixteenth and seventeenth centuries. Technically they are called "quadrangles," "closes" and "rooms"; but I am so broken in to the usage of my student days that I can't help calling them boarding houses. In many of these the old stairway has been worn down by the feet of ten generations of students: the windows have little latticed panes: there are old names carved here and there upon the stone, and a thick growth of ivy covers the walls. The boarding house at St. John's College dates from 1509, the one at Christ Church from the same period. A few hundred thousand pounds would suffice to replace these old buildings with neat steel and brick structures like the normal school at Schenectady, N.Y., or the Peel Street High School at Montreal. But nothing is done. A movement was indeed attempted last autumn towards removing the ivy from the walls, but the result was unsatisfactory and they are putting it back. Any one could have told them beforehand that the mere removal of the ivy would not brighten Oxford up, unless at the same time one cleared the stones of the old inscriptions, put in steel fire-escapes, and in fact brought the boarding houses up to date.
But Henry VIII being dead, nothing was done. Yet in spite of its dilapidated buildings and its lack of fire-escapes, ventilation, sanitation, and up-to-date kitchen facilities, I persist in my assertion that I believe that Oxford, in its way, is the greatest university in the world. I am aware that this is an extreme statement and needs explanation. Oxford is much smaller in numbers, for example, than the State University of Minnesota, and is much poorer. It has, or had till yesterday, fewer students than the University of Toronto. To mention Oxford beside the 26,000 students of Columbia University sounds ridiculous. In point of money, the 39,000,000 dollar endowment of the University of Chicago, and the $35,000,000 one of Columbia, and the $43,000,000 of Harvard seem to leave Oxford nowhere. Yet the peculiar thing is that it is not nowhere. By some queer process of its own it seems to get there every time. It was therefore of the very greatest interest to me, as a profound scholar, to try to investigate just how this peculiar excellence of Oxford arises.
It can hardly be due to anything in the curriculum or programme of studies. Indeed, to any one accustomed to the best models of a university curriculum as it flourishes in the United States and Canada, the programme of studies is frankly quite laughable. There is less Applied Science in the place than would be found with us in a theological college. Hardly a single professor at Oxford would recognise a dynamo if he met it in broad daylight. The Oxford student learns nothing of chemistry, physics, heat, plumbing, electric wiring, gas-fitting or the use of a blow-torch. Any American college student can run a motor car, take a gasoline engine to pieces, fix a washer on a kitchen tap, mend a broken electric bell, and give an expert opinion on what has gone wrong with the furnace. It is these things indeed which stamp him as a college man, and occasion a very pardonable pride in the minds of his parents.
But in all these things the Oxford student is the merest amateur.
This is bad enough. But after all one might say this is only the mechanical side of education. True: but one searches in vain in the Oxford curriculum for any adequate recognition of the higher and more cultured studies. Strange though it seems to us on this side of the Atlantic, there are no courses at Oxford in Housekeeping, or in Salesmanship, or in Advertising, or on Comparative Religion, or on the influence of the Press. There are no lectures whatever on Human Behaviour, on Altruism, on Egotism, or on the Play of Wild Animals. Apparently, the Oxford student does not learn these things. This cuts him off from a great deal of the larger culture of our side of the Atlantic. "What are you studying this year?" I once asked a fourth year student at one of our great colleges. "I am electing Salesmanship and Religion," he answered. Here was a young man whose training was destined inevitably to turn him into a moral business man: either that or nothing. At Oxford Salesmanship is not taught and Religion takes the feeble form of the New Testament. The more one looks at these things the more amazing it becomes that Oxford can produce any results at all.
The effect of the comparison is heightened by the peculiar position occupied at Oxford by the professors' lectures. In the colleges of Canada and the United States the lectures are supposed to be a really necessary and useful part of the student's training. Again and again I have heard the graduates of my own college assert that they had got as much, or nearly as much, out of the lectures at college as out of athletics or the Greek letter society or the Banjo and Mandolin Club. In short, with us the lectures form a real part of the college life. At Oxford it is not so. The lectures, I understand, are given and may even be taken. But they are quite worthless and are not supposed to have anything much to do with the development of the student's mind. "The lectures here," said a Canadian student to me, "are punk." I appealed to another student to know if this was so. "I don't know whether I'd call them exactly punk," he answered, "but they're certainly rotten." Other judgments were that the lectures were of no importance: that nobody took them: that they don't matter: that you can take them if you like: that they do you no harm.
It appears further that the professors themselves are not keen on their lectures. If the lectures are called for they give them; if not, the professor's feelings are not hurt. He merely waits and rests his brain until in some later year the students call for his lectures. There are men at Oxford who have rested their brains this way for over thirty years: the accumulated brain power thus dammed up is said to be colossal.
I understand that the key to this mystery is found in the operations of the person called the tutor. It is from him, or rather with him, that the students learn all that they know: one and all are agreed on that. Yet it is a little odd to know just how he does it. "We go over to his rooms," said one student, "and he just lights a pipe and talks to us." "We sit round with him," said another, "and he simply smokes and goes over our exercises with us." From this and other evidence I gather that what an Oxford tutor does is to get a little group of students together and smoke at them. Men who have been systematically smoked at for four years turn into ripe scholars. If anybody doubts this, let him go to Oxford and he can see the thing actually in operation. A well-smoked man speaks, and writes English with a grace that can be acquired in no other way.
In what was said above, I seem to have been directing criticism against the Oxford professors as such: but I have no intention of doing so. For the Oxford professor and his whole manner of being I have nothing but a profound respect. There is indeed the greatest difference between the modern up-to-date American idea of a professor and the English type. But even with us in older days, in the bygone time when such people as Henry Wadsworth Longfellow were professors, one found the English idea; a professor was supposed to be a venerable kind of person, with snow-white whiskers reaching to his stomach. He was expected to moon around the campus oblivious of the world around him. If you nodded to him he failed to see you. Of money he knew nothing; of business, far less. He was, as his trustees were proud to say of him, "a child."
On the other hand he contained within him a reservoir of learning of such depth as to be practically bottomless. None of this learning was supposed to be of any material or commercial benefit to anybody. Its use was in saving the soul and enlarging the mind.
At the head of such a group of professors was one whose beard was even whiter and longer, whose absence of mind was even still greater, and whose knowledge of money, business, and practical affairs was below zero. Him they made the president.
All this is changed in America. A university professor is now a busy, hustling person, approximating as closely to a business man as he can do it. It is on the business man that he models himself. He has a little place that he calls his "office," with a typewriter machine and a stenographer. Here he sits and dictates letters, beginning after the best business models, "in re yours of the eighth ult., would say, etc., etc." He writes these letters to students, to his fellow professors, to the president, indeed to any people who will let him write to them. The number of letters that he writes each month is duly counted and set to his credit. If he writes enough he will get a reputation as an "executive," and big things may happen to him. He may even be asked to step out of the college and take a post as an "executive" in a soap company or an advertising firm. The man, in short, is a "hustler," an "advertiser" whose highest aim is to be a "live-wire." If he is not, he will presently be dismissed, or, to use the business term, be "let go," by a board of trustees who are themselves hustlers and live-wires. As to the professor's soul, he no longer needs to think of it as it has been handed over along with all the others to a Board of Censors.
The American professor deals with his students according to his lights. It is his business to chase them along over a prescribed ground at a prescribed pace like a flock of sheep. They all go humping together over the hurdles with the professor chasing them with a set of "tests" and "recitations," "marks" and "attendances," the whole apparatus obviously copied from the time-clock of the business man's factory. This process is what is called "showing results." The pace set is necessarily that of the slowest, and thus results in what I have heard Mr. Edward Beatty describe as the "convoy system of education."
In my own opinion, reached after fifty-two years of profound reflection, this system contains in itself the seeds of destruction. It puts a premium on dulness and a penalty on genius. It circumscribes that latitude of mind which is the real spirit of learning. If we persist in it we shall presently find that true learning will fly away from our universities and will take rest wherever some individual and enquiring mind can mark out its path for itself.
Now the principal reason why I am led to admire Oxford is that the place is little touched as yet by the measuring of "results," and by this passion for visible and provable "efficiency." The whole system at Oxford is such as to put a premium on genius and to let mediocrity and dulness go their way. On the dull student Oxford, after a proper lapse of time, confers a degree which means nothing more than that he lived and breathed at Oxford and kept out of jail. This for many students is as much as society can expect. But for the gifted students Oxford offers great opportunities. There is no question of his hanging back till the last sheep has jumped over the fence. He need wait for no one. He may move forward as fast as he likes, following the bent of his genius. If he has in him any ability beyond that of the common herd, his tutor, interested in his studies, will smoke at him until he kindles him into a flame. For the tutor's soul is not harassed by herding dull students, with dismissal hanging by a thread over his head in the class room. The American professor has no time to be interested in a clever student. He has time to be interested in his "deportment," his letter-writing, his executive work, and his organising ability and his hope of promotion to a soap factory. But with that his mind is exhausted. The student of genius merely means to him a student who gives no trouble, who passes all his "tests," and is present at all his "recitations." Such a student also, if he can be trained to be a hustler and an advertiser, will undoubtedly "make good." But beyond that the professor does not think of him. The everlasting principle of equality has inserted itself in a place where it has no right to be, and where inequality is the breath of life.
American or Canadian college trustees would be horrified at the notion of professors who apparently do no work, give few or no lectures and draw their pay merely for existing. Yet these are really the only kind of professors worth having,—I mean, men who can be trusted with a vague general mission in life, with a salary guaranteed at least till their death, and a sphere of duties entrusted solely to their own consciences and the promptings of their own desires. Such men are rare, but a single one of them, when found, is worth ten "executives" and a dozen "organisers."
The excellence of Oxford, then, as I see it, lies in the peculiar vagueness of the organisation of its work. It starts from the assumption that the professor is a really learned man whose sole interest lies in his own sphere: and that a student, or at least the only student with whom the university cares to reckon seriously, is a young man who desires to know. This is an ancient mediaeval attitude long since buried in more up-to-date places under successive strata of compulsory education, state teaching, the democratisation of knowledge and the substitution of the shadow for the substance, and the casket for the gem. No doubt, in newer places the thing has got to be so. Higher education in America flourishes chiefly as a qualification for entrance into a money-making profession, and not as a thing in itself. But in Oxford one can still see the surviving outline of a nobler type of structure and a higher inspiration.
I do not mean to say, however, that my judgment of Oxford is one undiluted stream of praise. In one respect at least I think that Oxford has fallen away from the high ideals of the Middle Ages. I refer to the fact that it admits women students to its studies. In the Middle Ages women were regarded with a peculiar chivalry long since lost. It was taken for granted that their brains were too delicately poised to allow them to learn anything. It was presumed that their minds were so exquisitely hung that intellectual effort might disturb them. The present age has gone to the other extreme: and this is seen nowhere more than in the crowding of women into colleges originally designed for men. Oxford, I regret to find, has not stood out against this change.
To a profound scholar like myself, the presence of these young women, many of them most attractive, flittering up and down the streets of Oxford in their caps and gowns, is very distressing.
Who is to blame for this and how they first got in I do not know. But I understand that they first of all built a private college of their own close to Oxford, and then edged themselves in foot by foot. If this is so they only followed up the precedent of the recognised method in use in America. When an American college is established, the women go and build a college of their own overlooking the grounds. Then they put on becoming caps and gowns and stand and look over the fence at the college athletics. The male undergraduates, who were originally and by nature a hardy lot, were not easily disturbed. But inevitably some of the senior trustees fell in love with the first year girls and became convinced that coeducation was a noble cause. American statistics show that between 1880 and 1900 the number of trustees and senior professors who married girl undergraduates or who wanted to do so reached a percentage of,—I forget the exact percentage; it was either a hundred or a little over.
I don't know just what happened at Oxford but presumably something of the sort took place. In any case the women are now all over the place. They attend the college lectures, they row in a boat, and they perambulate the High Street. They are even offering a serious competition against the men. Last year they carried off the ping-pong championship and took the chancellor's prize for needlework, while in music, cooking and millinery the men are said to be nowhere.
There is no doubt that unless Oxford puts the women out while there is yet time, they will overrun the whole university. What this means to the progress of learning few can tell and those who know are afraid to say.
Cambridge University, I am glad to see, still sets its face sternly against this innovation. I am reluctant to count any superiority in the University of Cambridge. Having twice visited Oxford, having made the place a subject of profound study for many hours at a time, having twice addressed its undergraduates, and having stayed at the Mitre Hotel, I consider myself an Oxford man. But I must admit that Cambridge has chosen the wiser part.
Last autumn, while I was in London on my voyage of discovery, a vote was taken at Cambridge to see if the women who have already a private college nearby, should be admitted to the university. They were triumphantly shut out; and as a fit and proper sign of enthusiasm the undergraduates went over in a body and knocked down the gates of the women's college. I know that it is a terrible thing to say that any one approved of this. All the London papers came out with headings that read,—ARE OUR UNDERGRADUATES TURNING INTO BABOONS? and so on. The Manchester Guardian draped its pages in black and even the London Morning Post was afraid to take bold ground in the matter. But I do know also that there was a great deal of secret chuckling and jubilation in the London clubs. Nothing was expressed openly. The men of England have been too terrorised by the women for that.
But in safe corners of the club, out of earshot of the waiters and away from casual strangers, little groups of elderly men chuckled quietly together. "Knocked down their gates, eh?" said the wicked old men to one another, and then whispered guiltily behind an uplifted hand, "Serve 'em right." Nobody dared to say anything outside. If they had some one would have got up and asked a question in the House of Commons. When this is done all England falls flat upon its face.
But for my part when I heard of the Cambridge vote, I felt as Lord Chatham did when he said in parliament, "Sir, I rejoice that America has resisted." For I have long harboured views of my own upon the higher education of women. In these days, however, it requires no little hardihood to utter a single word of criticism against it. It is like throwing half a brick through the glass roof of a conservatory. It is bound to make trouble. Let me hasten, therefore, to say that I believe most heartily in the higher education of women; in fact, the higher the better. The only question to my mind is: What is "higher education" and how do you get it? With which goes the secondary enquiry, What is a woman and is she just the same as a man? I know that it sounds a terrible thing to say in these days, but I don't believe she is.
Let me say also that when I speak of coeducation I speak of what I know. I was coeducated myself some thirty-five years ago, at the very beginning of the thing. I learned my Greek alongside of a bevy of beauty on the opposite benches that mashed up the irregular verbs for us very badly. Incidentally, those girls are all married long since, and all the Greek they know now you could put under a thimble. But of that presently.
I have had further experience as well. I spent three years in the graduate school of Chicago, where coeducational girls were as thick as autumn leaves, and some thicker. And as a college professor at McGill University in Montreal, I have taught mingled classes of men and women for twenty years.
On the basis of which experience I say with assurance that the thing is a mistake and has nothing to recommend it but its relative cheapness. Let me emphasise this last point and have done with it. Coeducation is of course a great economy. To teach ten men and ten women in a single class of twenty costs only half as much as to teach two classes. Where economy must rule, then, the thing has got to be. But where the discussion turns not on what is cheapest, but on what is best, then the case is entirely different.
The fundamental trouble is that men and women are different creatures, with different minds and different aptitudes and different paths in life. There is no need to raise here the question of which is superior and which is inferior (though I think, the Lord help me, I know the answer to that too). The point lies in the fact that they are different.
But the mad passion for equality has masked this obvious fact. When women began to demand, quite rightly, a share in higher education, they took for granted that they wanted the same curriculum as the men. They never stopped to ask whether their aptitudes were not in various directions higher and better than those of the men, and whether it might not be better for their sex to cultivate the things which were best suited to their minds. Let me be more explicit. In all that goes with physical and mathematical science, women, on the average, are far below the standard of men. There are, of course, exceptions. But they prove nothing. It is no use to quote to me the case of some brilliant girl who stood first in physics at Cornell. That's nothing. There is an elephant in the zoo that can count up to ten, yet I refuse to reckon myself his inferior.
Tabulated results spread over years, and the actual experience of those who teach show that in the whole domain of mathematics and physics women are outclassed. At McGill the girls of our first year have wept over their failures in elementary physics these twenty-five years. It is time that some one dried their tears and took away the subject.
But, in any case, examination tests are never the whole story. To those who know, a written examination is far from being a true criterion of capacity. It demands too much of mere memory, imitativeness, and the insidious willingness to absorb other people's ideas. Parrots and crows would do admirably in examinations. Indeed, the colleges are full of them.
But take, on the other hand, all that goes with the aesthetic side of education, with imaginative literature and the cult of beauty. Here women are, or at least ought to be, the superiors of men. Women were in primitive times the first story-tellers. They are still so at the cradle side. The original college woman was the witch, with her incantations and her prophecies and the glow of her bright imagination, and if brutal men of duller brains had not burned it out of her, she would be incanting still. To my thinking, we need more witches in the colleges and less physics.
I have seen such young witches myself,—if I may keep the word: I like it,—in colleges such as Wellesley in Massachusetts and Bryn Mawr in Pennsylvania, where there isn't a man allowed within the three mile limit. To my mind, they do infinitely better thus by themselves. They are freer, less restrained. They discuss things openly in their classes; they lift up their voices, and they speak, whereas a girl in such a place as McGill, with men all about her, sits for four years as silent as a frog full of shot.
But there is a deeper trouble still. The careers of the men and women who go to college together are necessarily different, and the preparation is all aimed at the man's career. The men are going to be lawyers, doctors, engineers, business men, and politicians. And the women are not.
There is no use pretending about it. It may sound an awful thing to say, but the women are going to be married. That is, and always has been, their career; and, what is more, they know it; and even at college, while they are studying algebra and political economy, they have their eye on it sideways all the time. The plain fact is that, after a girl has spent four years of her time and a great deal of her parents' money in equipping herself for a career that she is never going to have, the wretched creature goes and gets married, and in a few years she has forgotten which is the hypotenuse of a right-angled triangle, and she doesn't care. She has much better things to think of.
At this point some one will shriek: "But surely, even for marriage, isn't it right that a girl should have a college education?" To which I hasten to answer: most assuredly. I freely admit that a girl who knows algebra, or once knew it, is a far more charming companion and a nobler wife and mother than a girl who doesn't know x from y. But the point is this: Does the higher education that fits a man to be a lawyer also fit a person to be a wife and mother? Or, in other words, is a lawyer a wife and mother? I say he is not. Granted that a girl is to spend four years in time and four thousand dollars in money in going to college, why train her for a career that she is never going to adopt? Why not give her an education that will have a meaning and a harmony with the real life that she is to follow?
For example, suppose that during her four years every girl lucky enough to get a higher education spent at least six months of it in the training and discipline of a hospital as a nurse. There is more education and character making in that than in a whole bucketful of algebra.
But no, the woman insists on snatching her share of an education designed by Erasmus or William of Wykeham or William of Occam for the creation of scholars and lawyers; and when later on in her home there is a sudden sickness or accident, and the life or death of those nearest to her hangs upon skill and knowledge and a trained fortitude in emergency, she must needs send in all haste for a hired woman to fill the place that she herself has never learned to occupy.
But I am not here trying to elaborate a whole curriculum. I am only trying to indicate that higher education for the man is one thing, for the woman another. Nor do I deny the fact that women have got to earn their living. Their higher education must enable them to do that. They cannot all marry on their graduation day. But that is no great matter. No scheme of education that any one is likely to devise will fail in this respect.
The positions that they hold as teachers or civil servants they would fill all the better if their education were fitted to their wants.
Some few, a small minority, really and truly "have a career,"—husbandless and childless,—in which the sacrifice is great and the honour to them, perhaps, all the higher. And others no doubt dream of a career in which a husband and a group of blossoming children are carried as an appendage to a busy life at the bar or on the platform. But all such are the mere minority, so small as to make no difference to the general argument.
But there—I have written quite enough to make plenty of trouble except perhaps at Cambridge University. So I return with relief to my general study of Oxford. Viewing the situation as a whole, I am led then to the conclusion that there must be something in the life of Oxford itself that makes for higher learning. Smoked at by his tutor, fed in Henry VIII's kitchen, and sleeping in a tangle of ivy, the student evidently gets something not easily obtained in America. And the more I reflect on the matter the more I am convinced that it is the sleeping in the ivy that does it. How different it is from student life as I remember it!
When I was a student at the University of Toronto thirty years ago, I lived,—from start to finish,—in seventeen different boarding houses. As far as I am aware these houses have not, or not yet, been marked with tablets. But they are still to be found in the vicinity of McCaul and Darcy, and St. Patrick Streets. Any one who doubts the truth of what I have to say may go and look at them.
I was not alone in the nomadic life that I led. There were hundreds of us drifting about in this fashion from one melancholy habitation to another. We lived as a rule two or three in a house, sometimes alone. We dined in the basement. We always had beef, done up in some way after it was dead, and there were always soda biscuits on the table. They used to have a brand of soda biscuits in those days in the Toronto boarding houses that I have not seen since. They were better than dog biscuits but with not so much snap. My contemporaries will all remember them. A great many of the leading barristers and professional men of Toronto were fed on them.
In the life we led we had practically no opportunities for association on a large scale, no common rooms, no reading rooms, nothing. We never saw the magazines,—personally I didn't even know the names of them. The only interchange of ideas we ever got was by going over to the Caer Howell Hotel on University Avenue and interchanging them there.
I mention these melancholy details not for their own sake but merely to emphasise the point that when I speak of students' dormitories, and the larger life which they offer, I speak of what I know.
If we had had at Toronto, when I was a student, the kind of dormitories and dormitory life that they have at Oxford, I don't think I would ever have graduated. I'd have been there still. The trouble is that the universities on our Continent are only just waking up to the idea of what a university should mean. They were, very largely, instituted and organised with the idea that a university was a place where young men were sent to absorb the contents of books and to listen to lectures in the class rooms. The student was pictured as a pallid creature, burning what was called the "midnight oil," his wan face bent over his desk. If you wanted to do something for him you gave him a book: if you wanted to do something really large on his behalf you gave him a whole basketful of them. If you wanted to go still further and be a benefactor to the college at large, you endowed a competitive scholarship and set two or more pallid students working themselves to death to get it.
The real thing for the student is the life and environment that surrounds him. All that he really learns he learns, in a sense, by the active operation of his own intellect and not as the passive recipient of lectures. And for this active operation what he really needs most is the continued and intimate contact with his fellows. Students must live together and eat together, talk and smoke together. Experience shows that that is how their minds really grow. And they must live together in a rational and comfortable way. They must eat in a big dining room or hall, with oak beams across the ceiling, and the stained glass in the windows, and with a shield or tablet here or there upon the wall, to remind them between times of the men who went before them and left a name worthy of the memory of the college. If a student is to get from his college what it ought to give him, a college dormitory, with the life in common that it brings, is his absolute right. A university that fails to give it to him is cheating him.
If I were founding a university—and I say it with all the seriousness of which I am capable—I would found first a smoking room; then when I had a little more money in hand I would found a dormitory; then after that, or more probably with it, a decent reading room and a library. After that, if I still had money over that I couldn't use, I would hire a professor and get some text books.
This chapter has sounded in the most part like a continuous eulogy of Oxford with but little in favour of our American colleges. I turn therefore with pleasure to the more congenial task of showing what is wrong with Oxford and with the English university system generally, and the aspect in which our American universities far excell the British.
The point is that Henry VIII is dead. The English are so proud of what Henry VIII and the benefactors of earlier centuries did for the universities that they forget the present. There is little or nothing in England to compare with the magnificent generosity of individuals, provinces and states, which is building up the colleges of the United States and Canada. There used to be. But by some strange confusion of thought the English people admire the noble gifts of Cardinal Wolsey and Henry VIII and Queen Margaret, and do not realise that the Carnegies and Rockefellers and the William Macdonalds are the Cardinal Wolseys of to-day. The University of Chicago was founded upon oil. McGill University rests largely on a basis of tobacco. In America the world of commerce and business levies on itself a noble tribute in favour of the higher learning. In England, with a few conspicuous exceptions, such as that at Bristol, there is little of the sort. The feudal families are content with what their remote ancestors have done: they do not try to emulate it in any great degree.
In the long run this must count. Of all the various reforms that are talked of at Oxford, and of all the imitations of American methods that are suggested, the only one worth while, to my thinking, is to capture a few millionaires, give them honorary degrees at a million pounds sterling apiece, and tell them to imagine that they are Henry the Eighth. I give Oxford warning that if this is not done the place will not last another two centuries.
