At this point I must beg the accomplished company of readers to recollect what an English college is. In its organization, and in much of its consequent esprit du corps, it is as different from an American college as an Odd-Fellows' lodge is from a country academy. The difference is also of precisely the same sort. The man or the boy who connects himself with an English college is, in theory, still the student of a thousand years ago, who came on foot to Oxford or Cambridge, because he had heard, in the wilds of Mercia or of Wessex, that there were some books at those places,—and that some Alfred or Ethelred or Eldred had given some privileges to students coming there. When he has arrived, he joins one or other of the societies of students whom he may find there, just as the Mercian Athelstan may have done. From the moment that the established society has tested him,—and the tests are very mild,—he is admitted as a member of a fraternity, sharing the privileges of that fraternity, and, to a certain extent, its duties. He is at first a junior member, it is true. Among his duties, therefore, will be obedience to some of the senior members, and respect to all. But none the less is he a neophyte member of a corporation which extends back hundreds of years perhaps,—he is a co-proprietor of its honors and privileges, is responsible for their preservation, and is, from the first, inoculated with its esprit du corps.
Now in an American college there is esprit du corps enough, and sense of college dignity enough. But the student's esprit du corps is one thing, and the government's is another. The Commons Hall, for instance, has died out of most of our colleges. Why? Why, because it had ceased to be a Commons Hall. It was not the place where the junior and senior members of a college, the pupils and all their instructors, met together. It was the place where the undergraduates were fed,—and where a few wretched tutors were fed at their sides. But every member of the governing body who could possibly escape did so. At our Cambridge, they even went so far as to set apart a Commons Hall for each class of undergraduates at last,—for fear men should see each other eat; as at "Separate Prisons" the idea of communion in worship is carried out by introducing each prisoner into a state-pew or royal-box whose partitions are so high that he cannot see his neighbors. This was before they gave the coup-de-grace to the whole thing, and scattered the members of their college just as widely as they could at meal-times, as at all other times. The recitation, again, probably the only occasion when an American student meets his instructor, is conducted according to an arrangement by which the instructor meets all of a large section or class together, meeting them for recitation simply. In a word, the American college differs from any other American school chiefly in having larger endowments and older pupils.
In the English college, on the other hand, before a freshman has been there three months, he may have established his claim to some "scholarship," which shall be his post and his "foundation" there for years. From the very beginning, one or another honor or prize is proposed to him,—which is the first stepping-stone on a line of promotion of which the last may be his appointment to the highest dignities in the University or in the Church. From the beginning, therefore, he has his duties in the college assigned to him, if he have earned any right to such honors. Thus, it may be his place to read the Scripture Lesson at prayers, or to read the Latin grace at the end of dinner,—the President and Vice-President of his college having done the same at the beginning.
These arrangements are not to be confounded with the services rendered by charity students. We have imitated some of these, which are so sadly described in "Tom Brown at Oxford." But we have no arrangements which correspond at all to those of the system which in England brings graduates and undergraduates to a certain extent into a common life, mutually interested in the honor and popularity of "Our College."
When Mr. Maurice and his friends spoke of "a college," they meant to carry to the utmost these social and mutual views of college life. They wanted to come into closer connection with the working-men of London, and formed the Working-Men's College that they might do so.
They had, therefore, something in mind very different from sitting for an hour in presence of a dozen students, hearing them recite a lesson, saying then, "Ite, missa est," and departing all, every man to his own way. They foresaw their difficulties, undoubtedly, and they have undoubtedly met some which they did not foresee. But they meant to establish, on paper, if nowhere else, a mutual society,—a society, it is true, in which those who knew the most should teach those who knew the least, but still a society where the learners and the teachers met as members of the same fraternity,—equals so far as the laws of that society went,—and with certain common interests arising from their connection with it.
Not only does the necessity for such an undertaking appear in England as it does not here, but the difficulty of it is, on a moderate calculation, ten thousand times greater than it is here. Here, in the first place, if the "working-man" as a boy has felt any particular fancy for algebra or Greek or Latin, (and those fancies, in a fast country, are apt to develop before the boy is eighteen,) he has e'en gone to a high-school, and, if he wanted, to a "college," where, if he had not the means himself, some State Scholarship or Education Society has floated him through, and he has gained his fill of algebra, Latin, or Greek, or is on the way to do so. Or, if he have not done this,—if the appetite for these things, or for physical science, historical science, or political science, has developed itself a little later in life, he has hoarded up books for a few years, and has made himself meanwhile rather more necessary to his master than he was before, so that, when he says, some day, "I think we must arrange so that I can leave the shop earlier in the afternoon," the master has bowed submiss, and the incipient chemist, historian, or politician has worked his own sweet will. Or, thirdly, if he wanted instruction from anybody in the category we first named, who had tried the high-school and college plan, he had only to go and ask for it.
Very likely the man is his brother; at all events, he is somebody's brother: and there is no difference in their social status which makes any practical difficulty in their meeting together, man-fashion, to teach and to learn. But in saying all this, we speak of things which London understands no more than it does the system of society of the Chinese Empire. To begin: the thriving Oxford-Street retailer will tell you very frankly, perhaps, that he had rather his son should not learn to read, if he could only sign his name without learning. Reason: that the father has observed that his older son read so much more of bad than good, that he is left to doubt the benefits conferred by letters. I do not mean, that, practically, the London tradesman's son does not learn to read; but I do mean that that process meets this sort of prejudice. Grant, however, that he does learn to read, and has appetite for more; grant that he gets well through with A B C, and what follows; grant that he can read well enough to read the translations from French filth which his father is afraid of; but grant that his father and his mother, working with the blessing of his God, have kept him pure enough to steer clear of that temptation; grant that he becomes one-and-twenty, eager for algebra, for chemistry, for Latin, or for Greek. What are you going to do about it then? Then comes in the necessity which Mr. Maurice wanted to meet,—and there comes in, by the same steps, the exceeding difficulty of his experiment.
It is the difficulty of caste. I do not know how many castes there are in England; but I should think there were about thirty-seven. Any member of either of these finds it as hard to associate with a member of any other as a Sudra does to associate with a Brahmin, or a Brahmin with a Sudra. It is not that people are unwilling to condescend to the castes below them. At least, it is not that chiefly. It is, quite as much or more, that, with a good, solid, English pride, they do not care to be snobbish, and do not choose to put themselves upon people who are above them. They "know their place," they say. And, for a race which has as good reason as the English for pride in its ability to stand firm, to "know one's place" is a great thing to boast of. People who have travelled on the Continent have been amused to see how zealously Sir John and Lady Jane and Miss Jeanette talked together at the table d'hôte for a week, never by accident speaking to Mr. Williams, Mrs. Williams, and Miss Williamina, who sat next them. This is not inability to condescend, however. The Ws are as unwilling to speak to the Js. This difficulty is the same difficulty which Mr. Litchfield describes in an account of his "Five Years' Teaching at Working-Men's College." "When a man first comes to our college," he says, "he is apt to walk into his class-room in the solemn and discreet manner befitting an entry into a public institution, and generally for a night or two will persist in regarding his teacher as a severely official personage, whose dignity is not to be lightly trifled with. Now nothing, I believe, can really be done, till this notion is extinguished,—till teacher and students have got to understand each other, and have agreed to banish the foolish mauvaise honte which makes every Englishman shy of talking to a fellow-creature. The freer the colloquial intercourse between teacher and students, the more is learned in the time. To establish this is not easy; but harder still is the task of setting the students on a familiar footing with each other. There seems to be some impassable obstacle to the fraternization of a dozen Londoners, though sitting side by side, week after week, doing the same work." The truth being, that the dozen Londoners might belong to twelve different castes. And just as in "the Rifle Movement" the clerks in the Queen's civil service could not serve in the same battalion with architects' clerks on the one hand, or students at law on the other,—you may have, in your algebra class, a goldsmith who is afraid of being snobbish if he speaks to a map-engraver, or a tailor who does not presume to address an opinion on Archimedes' square to a piano-forte maker.
But the Brahmin and the Sudra may both be converted to Christianity. In that case, though it seems very odd to both, the distinction of caste goes to the wall. And the "knot of parsons and such like," spoken of above, having, very fortunately for the world, been born into the Christian Church, made it, as we have seen, their business to face the difficulty because of the necessity,—and the Working-Men's College is the result of their endeavor. Mr. Maurice himself took the first step. Before the College itself was opened, he undertook a Bible-class. He invited whoever would to come. He read a portion of the Scriptures, explained its meaning as he could,—and invited all possible questioning. He testifies, in the most public way, that he got more good than he gave in the intercourse which followed. "I have learned more myself than I have imparted. Again and again the wish has come into my mind, when I have left those classes, 'Would to God that anything I have said to them has been as useful to them as what they have said to me has been to me!'"