The finest result of this teaching is to be seen in the democratic spirit that gradually arose as a consequence of these gilds and their teaching of self-government in all local affairs to the people. The gilds were arranged and organized in the various parishes. These parishes were independent communities for local affairs who had charge of the police system, the health, the road-making, the path-keeping, the boundary-guarding and, in general, the comfort and convenience of the community. The gildsmen, more than any others, were the factors in these parishes. They accumulated money for the various purposes and had great influence in the development of the community life and the solution of local government problems.
It would be very easy to think that the gilds could not have fulfilled all these duties and subserved all these needs. If we recall, however, that there were 80,000 gilds in England at the end of the fifteenth century, when there were not more than 4,000,000 of people in the whole country, then we can see how much could be accomplished. Alas, at the beginning of the next century all their moneys were confiscated, and because they were Church societies, every one of them requiring attendance at Church duties and at Mass, as well as at the Masses for the dead, but, above all, for the crime of having money in their treasuries at a time when the King needed money and his appetite had been whetted by the spoil of the [{190}] monasteries and the churches, the gilds were obliterated. Only a few of them in London that had powerful protectors and that escaped on the plea that they were commercial organizations and not religious societies, were able to preserve something of their old-time integrity. These are now so rich that they are the wonder of those who know them. They give us a good idea, however, of the deep foundations that had been established out of the common chest in the purchase of property for these gilds.
In solving the problems of industrial insurance, of providing for the widows and the orphans, of securing annuities when they would be needed, these gilds set us an example that it would be well for us to follow. The insurance money was not accumulated in such huge sums that it would be a constant temptation for exploitation on the part of officials. It was distributed in comparatively small sums in many thousands of treasuries, and was under the surveillance of those most interested in it. The old-age pensions were not governmental, issued in large numbers and open to inevitable abuses, but were given by those who knew, to those whose necessities were well known.
No wonder that we find democratic government developing co-ordinately with these gilds. At the beginning of the thirteenth century Magna Charta was signed. About the middle of it the first English Parliament met, before the end of it the proper representation of the cities and [{191}] towns which were mainly controlled by the gilds was secured and during the last quarter of it the English Common Law came into effect so as to secure the rights of all. Bracton's great "Digest of the English Common Law" was written about 1280, and it is still the great sourcebook of the principles of law in English-speaking countries. In many of the States of our Union the Supreme Courts still make their decisions on the basis of the English Common Law, and until a decade or two ago all of them did. The people's rights were secured by the education of the people and the property laws and those for the guardianship of the person and for the prevention of autocratic interference with liberty were all of them put into effect as a consequence of this education in democracy.
This, then, was surely an ideal teaching of the masses, a teaching of the arts and crafts, a teaching of mutual aid, a teaching of true fraternity, a teaching of book-learning whenever that was considered necessary or advisable, a teaching of the rights of man and a wonderful development of laws as a consequence, and all of this accomplished not by the upper classes, stooping to lift the lower classes, but out of the conscious development of the lower classes themselves, so that there came a true evolution and not merely a superficial influence from without. If we want to know how to teach the masses and to help them to contentment, happiness, occupation of mind, [{192}] uplifting entertainment, cheerful amusement and, above all, to conscious democratic government, here is the model of it as it can be found nowhere else. I commend it to those who are teaching and who, realizing the failure of our modern education in many ways, are looking about for the remedies that will help to make our popular education more efficient.
The soul of this ideal education of the masses was the training of character. They had no illusions that the mere imparting of information would make people better nor that the knowing of many things would make them more desirable citizens. Probably they did not consciously reason much about these subjects, but their instincts led them straight. Mr. Edward O. Sisson, writing in the Atlantic Monthly for July, 1910, says that the final question regarding education is whether it avails to produce the type of character required by the republic (nation) and the race. To accomplish this we need to fit our practice to Herbart's great formula that, "the chief business of education is the ethical revelation of the universe." Take any part of this system of education that I have called the ideal education of the masses and try it by that standard and see how high its mark will be. Their handiwork is mainly an act of devotion to the God of the universe and its products are the most beautiful gifts that ever were offered to him. Cathedral stonework, glass-work, ironwork, beautiful sacred vessels, handsomest [{193}] vestments ever made, needlework, lacework, the beautiful setting of the cathedral; what an act of worship it all was! When it was finished, it belonged to no class but to the whole people. It was theirs to be proud of and to worship in.
Their very amusements were often acts of worship. Their plays concerned the revelations of God to man, for they were all founded on the Bible, and even for those who may not accept those revelations as divine the fact that the men and women, the masses, the handworkmen and the little traders, were for many months in each year engaged with the high ethical thoughts that constitute the greatest contribution to the ethical revelation of the universe that we have in literature, must of itself be an eminently satisfying feature of this old-time education. As regards the Creator, these people were constantly made familiar with Him, His works and ways. Their holidays were holy-days. They were anniversaries in the life of the God-Man or His chosen servants. The men and women whom they celebrated on those days were chosen characters who had devoted themselves unselfishly to others, so that the after-time hailed them as saints because of their forgetfulness of self. We know what this constantly recurring reminder of the lives of great men and women may be, and then we must not forget that on these days in their great cathedral they heard the story of the life of the saint of the day, and often a discourse on the qualities that [{194}] stamped him or her as worthy of admiration. Let us remember, above all, that there were as many women saints as men, and that these were held up for the admiration and emulation of growing youth. This was ethical training at every turn in life.
Above all, there was constant training in that thoughtfulness for others that means so much in any true system of education. When members of the gilds fell ill, their families nursed them during the day, but members of the gilds chosen for that purpose nursed them at night. It was felt that the family did quite enough not to exhaust itself by night watching. When brother members of the gild died their fellows attended their funeral in a body, and, above all, took part in the Mass for their souls. People who do not understand the Catholic idea of Mass for the dead will not appreciate this in the way that Catholics do, but at least they will understand the brotherliness of the act and the beautiful purpose that prompted so many to gather, in order that even after death they might do whatever they could for this departed brother. Besides the death of a brother gildsman was the signal for the giving of alms because the merit of these alms, it was felt, could be transferred to his account, and so the bond of fraternity continued even in the life beyond. The ethical effect of all this on the minds of people who sincerely believed can scarcely be exaggerated. Here is a training of the will and [{195}] of character, and a teaching of the relationship of man to man and of man to the Creator carried out into all the smallest details of life.
Above all, these generations had a training in personal service for one another. Every one exercised charity. It was not a few of the very wealthy who practised philanthropy. They had safeguards which, as far as is possible, prevented abuse of this charity. The alms, for instance, that was given on the occasion of a brother's funeral was not distributed hit or miss and all at one time, but members of the gild bought from the treasurer tokens which might be redeemed in bread and meat or in cast-off clothing or in some other way. These were distributed to the poor as they seemed to need them. If you met a poor man who seemed really in want you could give him one or more of these tokens and then be sure that while he would get whatever was necessary to supply his absolute needs, he would not be able to abuse charity. In our time we constantly have stories of large accumulations on the part of street beggars who own valuable property and have accounts in savings banks and the like. There was no possibility of this under the mediaeval system and yet charity was widely exercised, every one took some part in it, and there was that training, not only in effective pity for affliction, but also in helpfulness for others, which means so much more than the exercise of occasional charity, because, for the moment, one is touched by the [{196}] sight of suffering or has remorse because one feels that one has been indulging one's self and wants the precious satisfaction that will come from a little making up for luxurious extravagance.