this morning i had a note from a farmer in the neighbourhood.

"dear sir,—i send my son andrew to get education at the school not radical politics.

i am,

yours respectfully,

andrew smith."

i called andrew out.

"andrew," i said, with a smile, "when you go home to-night tell your father that i hate radicalism possibly more than he does."

the father came down to-night to apologise. "aw thocht ye was ane o' they wheezin' radicals," he explained. then he added, "and what micht yer politics be?"

"i am a utopian," i said modestly.

he scratched his head for a moment, then he gave it up and asked my opinion of the weather. we discussed turnips for [pg 66]half-an-hour, at the end of which time i am sure he was wondering how an m.a. could be such an ignoramus. we parted on friendly terms.

* * *

i do not think that i have any definite views on the teaching of religion to bairns; indeed, i have the vaguest notion of what religion means. i am just enough of a nietzschean to protest against teaching children to be meek and lowly. i once shocked a dear old lady by saying that the part of the bible that appealed to me most was that in which the pharisee said: "i thank god that i am not as other men." i was young then, i have not the courage to say it now.

i do, however, hold strongly that teaching religion is not my job. the parish minister and the u.f. minister get good stipends for tending their flocks, and i do not see any reason in the world why i should have to look after the lambs. for one thing i am not capable. all i aim at is teaching bairns how to live ... possibly that is the true religion; my early training prevents my getting rid of the idea that religion is intended to teach people how to die.

to-day i was talking about the probable[pg 67] formation of the earth, how it was a ball of flaming gas like the sun, how it cooled gradually, how life came. a girl looked up and said: "please, sir, what about the bible?" i explained that in my opinion the creation story was a story told to children, to a people who were children in understanding. i pointed out a strange feature, discovered to me by the parish minister, that the first chapter of genesis follows the order of scientific evolution ... the earth is without form, life rises from the sea, then come the birds, then the mammals.

but i am forced to give religious instruction. i confine my efforts to the four gospels; the bairns read them aloud. i seldom make any comment on the passages.

in geography lessons i often take occasion to emphasise the fact that muhammudans and buddhists are not necessarily stupid folk who know no better. i cannot lead bairns to a religion, but i can prevent their being stupidly narrow.

no, i fear i have no definite opinions on religion.

i set out to enter the church, but i think that i could not have stayed in it. i fancy[pg 68] that one fine sunday morning i would have stood up in the pulpit and said: "friends, i am no follower of christ. i like fine linen and tobacco, books and comfort. i should be in the slums, but i am not christlike enough to go there. goodbye."

i wonder! why then do i not stand up and say to the school board: "i do not believe in this system of education at all. i am a hypocrite when i teach subjects that i abominate. give me my month's screw. goodbye." i sigh ... yet i like to fancy that i could not have stayed in the kirk. one thing i am sure of: a big stipend would not have tempted me to stay. i have no wish for money; at least, i wouldn't go out of my way to get it. i wouldn't edit a popular newspaper for ten thousand a year. of that i am sure. quite sure. quite.

yet i once applied for a job on a tory daily. i was hungry then. what if i were hungry now? the flesh is weak ... but, i could always go out on tramp. i more than half long for the temptation. then i should discover whether i am an idealist or a talker. possibly i am a little of both.

i began to write about religion, and i find[pg 69] myself talking about myself. can it be that my god is my ego?

* * *

i began these log-notes in order to discover my philosophy of education, and i find that i am discovering myself. this discovery of self must come first. personality goes far in teaching. may it go too far? is it possible that i am a danger to these bairns? may i not be influencing them too much? i do not think so. anything i may say will surely be negatived at home; my word, unfortunately, is not so weighty as father's.

in what is called spelling reform we cannot have a revolution; all we can hope for is a reform within spelling, a reform that will abolish existing anomalies. so in education we cannot have a revolution. all we can hope for is a reform wrought within education by the teacher. if every teacher were a sort of wellsian-shavian-nietzschean-webbian fellow, the children would be directly under two potent influences—the parents and teachers.

"what is truth?" millions of pilates have asked. it is because we have no standard of truth that our education is a[pg 70] failure. each of us gets hold of a corner of the page of truth, but the trouble is that so many grasp the same corner. it is a corner dirty with thumb-marks ... "humour in bow street," "knighthood for tooting philanthropist," "dastardly act by leeds strikers," "special service of praise in the parish kirk" ... marks do not obliterate the page. my corner is free from thumbmarks, and anyone can read the clear type of "christlessness in bow street," "jobbery in the sale of honours," "murder of starving strikers," "thanksgiving service for the blessing of whitechapel" ... but few will read this corner's story; the majority likes the filthy corner with the beautiful news.

i have discovered my mission. i am the apostle of the clean corner with the dirty news written on it.

* * *

i began to read the second act of an enemy of the people this morning, but i had to give it up; the bairns had lost interest. i closed the book. "suppose," i said, "suppose that this village suddenly became famous as a health-resort. people would build houses and hotels, your fathers would[pg 71] grow richer; and suppose that the doctor discovered that the water supply was poisonous, that the pipes lay through a swamp where fever germs were. what would the men who had built hotels and houses say about the doctor? what would they do about the water supply?"

the unanimous opinion was that the water-pipes would be relaid; the people would not want visitors to come and take fever.

this opinion leads me to conclude that bairns are idealists; childhood takes the christian view. barrie says that genius is the power of being a boy again at will; i agree, but barrie and i are possibly thinking of different aspects. ibsen was a genius because he became as a little child. dr. stockmann (ibsen) is a simple child; he cannot realise that self-interest can make his own brother a criminal to society.

i told my bairns what the men in the play did.

"but," said one in amazement, "they would not do that in real life?"

"they are doing it every day," i said. "this school is old, badly ventilated, overcrowded. it is a danger to your health and[pg 72] mine. yet, if i asked for a new school, the whole village would rise up against me. 'more money on the rates!' they would cry, and they would treat me very much as the people in the play treated dr. stockmann."

* * *

i find it difficult to discuss the causes of the war with the bairns. i refuse to accept the usual tags about going to the assistance of a weak neighbour whom we agreed to protect. we all want to think that we are fighting for belgium but are we?

i look to mexico and i find it has been bathed in blood because the american oil kings and the british oil kings were at war. president diaz was pro-english, madero was pro-american, huerta was pro-english ... and the united states supported the notorious villa. villa's rival, carranzo, was pro-english. it is an accepted belief that the american oil kings financed the first risings in order to drive the british oil interests out of the country. hence, widows and orphans in mexico are the victims of a dollar massacre.

can we trace the present war to the financiers? it is said that the triple entente[pg 73] is the result of russia's receiving loans from france and britain.

i cannot find a solution. i am inclined to attach little value to what is called national feeling. the workers are the masses, and i cannot imagine a german navvy's having any hatred of a british navvy. a world of workers would not fight, but at present the workers are so badly organised that they fight at the bidding of kings and diplomatists and financiers. war comes from the classes above, and by means of their press the upper classes convert the proletariat to their way of thinking.

a more important subject is that of the ending of wars. the idealistic vapourings of the i.l.p. with its silly talk of internationalism will do nothing to stop war. norman angell's cry that war doesn't pay will not stop war. but a true democracy in each country will stop it. i think of russia with all its darkness and cruelty, and i am appalled; a true democracy there will be centuries in coming. for germany i do not fear; out of her militarism will surely arise a great democratic nation. and out of our own great trial a true democracy is arising. capitalism[pg 74] has failed; the state now sees that it must control the railways and engineering shops in a crisis. the men who struck work on the clyde are of the same class as the men who are dying in flanders. why should one lot be heroes and the other lot be cursed as traitors? the answer is simple. the soldiers are fighting for the nation; the engineers are working primarily for the profiteers, and only secondarily for the nation. profiteering has not stood the test, and the workers are beginning to realise the significance of its failure.