Education: How Old The New Part 15

[And because a thing is not forbidden that does not make it permissible.]

"Ubicunque h.o.m.o est ibi beneficio locus est."

--Seneca, _De Vita Beata_, 24.

[Wherever man is there is room to do good.]

"Then let us not leave the meaning of education ambiguous or ill-defined. At present, when we speak in terms of praise or blame about the bringing up of each person, we call one man educated and another uneducated, although the uneducated man may sometimes be very well educated for the calling of a retail trader, or of a captain of a ship, and the like. For we are not speaking of education in this sense of the word, but of that other education in virtue from youth upwards, which makes a man eagerly pursue the ideal perfection of citizenship and teaches him how rightly to rule and how to obey. This is the only training, which upon our view would be characterized as education; that other sort of training, which aims at the acquisition of wealth or bodily strength, or mere cleverness apart from intelligence and justice, is mean and illiberal, and is not worthy to be called education at all. But let us not quarrel with one another about the name, provided that the proposition which has just been granted hold good: to wit, that those who are rightly educated generally become good men. Neither must we cast a slight upon education, which is the first and fairest thing that the best of men can ever have, and which, though liable to take a wrong direction, is capable of reformation. And this work of reformation is the great business of every man while he lives."

--Plato, _Laws_ (Jowett), Vol. IV, p. 174. Scribner, 1902.

{403}

THE COLLEGE MAN IN LIFE [Footnote 26]

[Footnote 26: This was the address to the graduates at Boston College, June 29, 1910]

Gentlemen of the Graduating Cla.s.s: The custom is, I fear, for the orator who addresses the graduating cla.s.s to talk over the heads of those who have received their degree to the larger audience who are a.s.sembled for the academic function. Now, that I do not propose to do.

What I have to say is to you. My message is meant entirely for you.

Since your friends are present I have to raise my voice so that they shall hear what I have to say, but I consider that they are here only on sufferance and that I am here to say whatever I can that may mean something for you in the careers that are opening up to you. Now, I am not of those who think that the main purpose of the eld is to give advice to the young. Man is so fashioned that he wants to get his own experience for himself. It is true that "only fools learn by their own experience," wise men learn by that of others. But then we have divine warrant for saying that there used to be a goodly proportion of fools in the world and human experience agrees in our own time that not all the fools are dead yet. Our advice may not be taken in all its literalness; that would be too much to {404} expect, but it has become an academic custom to give it, in the hope that it will be a landmark, perhaps an incentive, it may be a warning, surely some time a precious memory in the time to come. Few men who ever lived were less likely to think that their advice might mean very much than dear old Bobbie Burns, to whom one of your number referred, and yet some time I hope that in some serious mood you'll read and think well on the poetic epistle of advice to his youthful friend. There are some lines at the beginning of it that have haunted me at times these many years when I have been asked to address studious youth at the commencement, as our term for the occasion so well declares, of their real education in the post-graduate courses of that University of Hard Knocks which valedictorians at this season of the year are so p.r.o.ne to call the cold, cold world. The Scottish ploughman bard said in the choice English he could so well a.s.sume on occasion:

"I long hae tho't, my youthful friend, A something to hae sent you.

Though it may serve no ither end Than as a kind memento; But how the subject theme may gang.

Let time and chance determine; Perhaps it may turn out a sang Perhaps turn out a sermon."

One thing is sure, whatever I shall say to you shall not be a song, though, alas! addresses {405} of advice are p.r.o.ne to sound like sermons. Yet the sermon, after all, in the old Latin word _sermo_ is only a discourse, and I am going to make mine as brief as possible. It shall, I hope, serve to round out some of the things that you yourselves have been saying with regard to Catholics and social works and, above all. Catholic college men in social works.

We are rightly getting to estimate the value of a man in our time in terms of what he accomplishes for others much more than for himself.

Almost any one who devotes himself with sufficient exclusiveness to the business of helping himself will make a success of it, though some may doubt of the value of that success. What is difficult above all in our time, when the spirit of individualism is so rampant, is to make a success of helpfulness for others while making life flow on with reasonable smoothness for one's self. I do not hope to be able to impart to you the precious secret of how surely to do this, but something that I may say may be helpful to you in leading a larger than a mere selfish life, so that when the end shall come, as come it must, though one would never suspect it from the ways of men, the world will be a little better at least because you have lived.

Education has become the fetish of the day and the shibboleth by which the Philistine is recognized from the chosen people of culture and refinement. Popular education has become the {406} watchword of the time, and all things are fondly hoped for and confidently promised in its name. We are somewhat in doubt as to the mode of education that will be surely effective for all good and we are not quite certain as to how the results are exactly to be obtained, but education is to make the world better; to get rid gradually, yet inevitably, of the evil that is in it; to lift men up to the higher plane of knowledge where selfishness is at least not supposed to exist, or surely to be greatly minimized, where crime, of course, shall disappear, and where even the minor evils so hide their diminished heads that the millennium can not be far distant. It is true that some of these glorious promises seem long in fulfilment to those who are a little sceptical of the influence of particular forms of education that are now popular, but, of course, the response to that is, that so far we have not had the time to have the full benefit of education exert itself.

At the end of the eighteenth century the Encyclopedists in France, in their great campaign for the diffusion of information among the people and the spread of what they were pleased to call education, though some of us are p.r.o.ne to think that they hopelessly confused the distinction between education for power and education for information, confidently promised that when men knew enough, poverty, of course, would disappear and in its train would go all the attendant evils, {407} vice and crime and immorality, and with them, of course, unhappiness would disappear from the world. That is considerably over a century now, but we have not found it advisable as yet to do away with courts of law, nor jails, nor policemen, nor any of the mechanism of the law for the suppression of crime and immorality. Indeed, there are those who are unkind enough to say, that we now have to make use of more means than ever in proportion to the population for the suppression of vice and crime, and that they are more emphatically demanded even than at the time of the Encyclopedists. As for unhappiness and poverty, recent investigations in our large cities show so large a proportion of people willing yet unable to obtain a decent living wage, that it is quite startling. Our insane asylums are growing much more rapidly than the population, and not a few of the inmates are there because of immorality. Suicide is on the increase faster than the population and unfortunately the greatest increase is noted in the younger years. It is between fifteen and twenty-five that suicides are multiplying.

Of course the answer to this is, that education is not as yet carried to that extent among the great ma.s.s of people which would enable it to have its full beneficial effects. Our common school education is not enough to bring people under the beneficent influence of this great civilizing factor for the development of mankind. {408} Educators would urge that it is the higher education which serves to obliterate the ills that human flesh is heir to, moral as well as physical, as far, of course, as that is possible in so imperfect a world as this.

If we could but extend the advantages of the higher education, of college and university training to the majority of the people, then say the advocates of education as a panacea for human ills, we would surely have that approach to the millennium which intellectual development by the diffusion of information can and must give.

It is worth while a.n.a.lyzing that proposition a little and applying it to present-day conditions as we know them. After all we have been turning out a large number of those who have had the benefit of the higher education from our colleges and universities during the last generation or so. They have gone out by the thousand to influence their fellows and presumably to be shining lights for profound improvement of life, striking examples that surely will prove an incentive and a source of emulation to others to do the right, avoid the wrong, be helpful instead of selfish and, in general, show the world how much education means for the happiness of all. There is a slang expression familiar in New York just now that you in New England may not know, for I understand that even the owls near Boston do not say "to-whit-to-whoo" but "to-whit-to-whoom," that may be quoted here: "Some men are born good, {409} some make good and some are caught with the goods on them." Not all of the graduates of colleges and universities were born good, of course. I wonder what we shall find with regard to the other two phases of existence. There are not a few who are critically perverse enough to say that, while many have made good, too many have been caught with the goods on them.

Let us take the subject that is so strikingly brought before us in our everyday life in recent years, the question of political corruption.

Of course it is to be presumed that it is the non-college men who are both corruptors and corrupted. It is, of course, just as confidently to be presumed, on the other hand, that it is the college men who are the forerunners in all the exposures of recent years. Alas! for human nature, it is just the contrary. The leaders in big corruption, the mainstays of what has come to be called "big political business," have nearly all been college men. This has been true in California, in Missouri, in Pennsylvania, in New York, in Illinois. It would be easy to add other states, but I am only mentioning those where investigations are not yet forgotten, though we American people have cultivated a really marvellous power of forgetting. The states are sufficiently far apart from one another to make it very clear that the condition is not limited to a particular locality but is practically universal. In recent years we have been getting closer to the {410} man higher up. In a great many of the cases, I should say in a majority of them, he has proved to be a university man, and if not, then university men have been his right hands in the accomplishment of evil. The boards of directors of corporations, life insurance, fire insurance, railroads, great industries and manufactures, even banks, who have known that laws were being violated and who have not cared because it was money in their pockets, have in many cases, perhaps even in the majority of cases, been college men. Certainly college graduates have not proved to be the little leaven that would leaven the whole ma.s.s for righteousness.

In the even more dangerous evils of our time that have risked the very existence of democratic government, in the imposition on the people by the privileged cla.s.ses of indirect taxes and tariffs that make life hard for the poor, but add largely to the wealth of the rich, college men have only too often been the active agents. Without their active co-operation certainly these crying injustices to the poor would never have been accomplished. They have often been adding useless millions to useless millions simply for the game; not caring how much the poor had to suffer. They have been acc.u.mulating at the expense of the working cla.s.ses what Governor Hughes of New York so well called, not long since, a corruption fund for their children. They have been the prime factors in many agencies {411} for evil and they have not been the guardians of the rights of others, the weaker ones, that we have a right to expect of them. In the awful evils that have been exposed as a consequence of the fellow-servant doctrine and the contributory negligence principle at law, which have been the root of so much suffering in the world, college men have not helped to point out evils and organized for the solution of them, though they have been closely in contact with all the problems of them as judges, lawyers, directors of railroad companies, and industrial concerns. In general, while they have been in a position to know and alleviate some of the worst ills of our social system, they have done very little. They helped to bind fetters. It is men of much lower social station and education who have awakened us.

The investigations of recent years as to the condition of wage-earners have shown us many unfortunate evils. It was known that one in four of the population in London was living in dire poverty and this was thought to be due to the special circ.u.mstances in London. An investigation of York in England showed, however, that smaller towns, even cathedral towns, that were supposed to be almost without poverty, were hot-beds of it and were nearly as bad as London. Then, we took the flattering unction to our souls that these were altogether foreign conditions. Such investigations as we could make in New York, however, showed that we were little if any {412} better than the reports from England and Germany revealed abroad. Then it was said that the large city, that brood-oven of vice and misery, was responsible. Pittsburg, for instance, set up the claim that while great fortunes were made there the workmen were paid better wages than any place else in the world. Alas for the fallibility of human judgment in social affairs!

The Pittsburg Survey was made and it was found that while a few of the better-cla.s.s workmen were paid very well, the great ma.s.s of the workmen were awfully underpaid, and it was impossible for the majority of them to live decently on what they received. Further investigations into industrial conditions have only emphasized the conclusions obtained from the Survey.

Human life has become very cheap in this country. A prominent clergyman said not very long ago that it was safer to be a murderer in the United States than a brakeman. The expression is true if the proportion of brakemen who lose their lives to murderers who lose theirs in this country is taken. We are careless of the lives of the honest workman, and sentimentally over-careful of the lives and comfort of the criminal. Every now and then there are inevitable reactions against this laxity of the law, and as a consequence, while Canada has no lynchings and there are none in England, while peoples of our stock have no need to appeal to force, we lynch many more than we execute in this {413} country. The leaders of many of the mobs, as the directors of the industrial companies who knowingly allow the waste of life to go on, have had the benefit of our American education, such as it is. Educated people are responsible for things that are and unless they meet their responsibilities there will be no improvement.

Some of these abuses have risen to a climax. Not long ago a story was told that ill.u.s.trates, as it seems to me, some present-day feelings very well. A great steel company having a contract for a bridge in the Far East, was rushing the last steel beams for the completion of the contract. America is noted for its marvellous power to do work rapidly that other countries take time for. There was a heavy penalty attached if they did not complete the contract on time. A fast steamer was waiting in New York harbor all ready to take this last consignment out with it. A special train was standing in the yards of the steel plant, to be rushed to New York just as soon as the beams were completed. In the midst of all the hurry and bustle a workman got his foot caught in the huge crane which transports the immense beams from one portion of the plant to the other. An examination of the manner in which he was caught showed clearly that he could not be released without taking the crane apart. That would mean that thirty-six hours would have to be spent in the mechanical handling of that crane. If that were done it would be {414} quite impossible to make the shipment on time, so closely was the period of completion calculated. Not only was there a heavy money penalty, but there would be a decided loss of American prestige.

The workman who was caught was only a foreigner. He was only getting $1.25 a day. Just one thing was to be done evidently, because that steamer had to sail on time and that freight train had to get out the next morning. The other foreign workmen were put out of the shops, only the confidential men were left, an ambulance was summoned; as it appeared in sight the crane was run over the portion of the foot that was caught, the man was removed to the care of the surgeon, his wound was dressed at the hospital, the contract was completed on time and American enterprise and power to do things faster than all the world was vindicated.

We are making money. In the meantime the directors of companies under whom such things are done are mainly college men. Whether they feel it or not they are personally responsible for everything that happens in their business, for it is their business by which human life is sacrificed or human suffering increased, or human morality deteriorated. Probably the majority of the stockholders in the companies are college men. Some of them are college women. They are deriving incomes from forms of injustice, from conditions that cause human suffering that {415} might be avoided. They are, whether they know it or not, committing one of the crimes that calls to heaven for vengeance--defrauding laborers of their wages; because to pay a man less than a decent living wage is to defraud that laborer of his wages. No man has a right to go into the labor market and buy labor as cheaply as he can. Men must live, they must support their families, and to compel them to take less than a decent living wage is to hold them in slavery. Every man who derives an income from such sources must know whether there is injustice at work or not in whatever he benefits by. It is easy to plead ignorance, but the ignorance is no justification. When we take money from something we must know that that money has no taint of injustice about it. There is a startling pa.s.sage in the Scriptures that I have often thought should be repeated more frequently in our time. It is, "From the sins we know not of, O Lord deliver us."

There are many things that are done for the educated rich in our time, things that are full of injustice, yet from which the rich derive great benefits for which they will be held responsible. I cannot see it else. We hear much in our time of the stewardship of wealth, of the fact that if a man has much more money than others he is bound thereby to do more good with it, just inasmuch as he has superfluous means must he accomplish not only actually more but {416} proportionately more than those who are less wealthy around him. What is true thus of material wealth is even truer of intellectual wealth. The man who has more education than his neighbors is bound thereby to be helpful to his neighbors, to uplift them--how much one hesitates to use that much-abused word,--to help solve their problems, to make life happier for them; he is bound to use his faculties, G.o.d-given as they are and developed by intellectual opportunities, not for himself alone, but for all those around him.

Unfortunately recent generations of college men have not taken this responsibility seriously, or have not seen the duty that lay before them and the burden imposed on them by the very necessity of conditions. As a consequence they have often been leaders in evil.

They have almost invariably been protagonists of selfishness and of individualism. So long as they have gotten much out of life they have not cared whether others have had the paths for even reasonable happiness and some opportunities in life made smooth. Only too often they have been a stumbling block in the road for others less educated than they. They have been the men higher up, the bribers who are ever so much worse than the bribed, the company directors who have turned aside and seen evil and injustice and pretended in smug propriety that it was no affair of theirs, or perhaps have said in self-justification--and such self-justification!--that if they did not do it {417} others would; the wealthy men who have used every means to get around the law to oppress the poor, to add useless wealth to useless wealth at the cost of others, even at the risk of subverting liberty, overturning government and ruining this latest experiment in democracy. I am not a muckraker, but we cannot hide from ourselves and we must not miss the real meaning of the events in the life around us as it really is.

When I think of the situation I am p.r.o.ne to compare with it other generations of college men and what they accomplished. History is not worth while if it tells us only of the past. It is of no more value than any other story, real or fict.i.tious. History is significant only when the lessons of the past are valuable to the present. We are p.r.o.ne to think of education as influencing deeply only recent generations.

Let me try and tell you briefly the story of some generations of college men who accomplished things that it will be worth while for us to consider to-day.

When the universities came into existence in the early thirteenth century social conditions were about as bad as can well be imagined.

The incursions of the Goths had rubbed out all the old Roman law and the customs of the various nations had been obliterated in the disorder of the migration of the nations, when might absolutely made right. Gradually out of the inevitable lawlessness of the Dark Ages the Church, by her beneficent influence, brought the beginnings of {418} law and order so far as barbarous peoples could be lifted up. In the sixth century there was nearly everywhere in Europe social chaos.

During the next centuries came the gradual uplift. Christianity in Ireland did much even in the preceding century, and then helped in the regeneration of Europe in the succeeding centuries. Charlemagne helped greatly, as his name chronicles, and Alfred, well deserving of the name the Great, carried on his work. In the tenth century everywhere the dawn of better things was to be seen. In the eleventh century organization of civil rights begins to make itself felt; in the twelfth century the universities were coming into existence; and then with the thirteenth century there was a great rejuvenescence of humanity in every department, but, above all, in the social order.

Under feudalism men had no rights of themselves except such as were conferred on them by some external agency. In the thirteenth century the essential rights of man begin to make themselves felt and find confident a.s.sertion.

It is not hard to trace the steps of the development. Magna Charta was signed in 1215. The First English Parliament met in 1257. The representative nature of that parliament became complete in the next twenty years. The English Common Law was put into form about the beginning of the last quarter of the century and in 1282 Bracton published his great digest of it. The principle there shall be no taxation without {419} representation, our own basis for the Declaration of Independence five centuries later, was proclaimed as early as 1260 and was emphasized by the great Pope Boniface VIII at the end of the century. Early in the century, the great Lateran Council decreed that every diocese in the world should have a college and that the Metropolitan Sees at least should have such opportunities for post-graduate study as we now call universities. The first great Pope of the century, Innocent III, laid the foundation of a great City Hospital in Rome and required that every bishop throughout the world should have one in his See and that the model of it should be that of the Santo Spirito Hospital in Rome. Leprosy was an epidemic disease among the people, somewhat as tuberculosis is now; measures were taken for the segregation of lepers, leper hospitals were built for them outside of the town, and these great generations solved a problem in hygiene as difficult as is ours with regard to tuberculosis.

Above all, the rights of the people were a.s.sured to them. At the beginning of the century probably the most striking thing among the population of the various towns, if a modern had a chance to visit them, would be the number of the maimed and the halt and the blind. We would be apt to wonder where were the industrial and manufacturing plants responsible for all this maiming of the people, and look in vain for the belching chimneys of factories or trains. It was {420} another form of selfishness that produced cripples in the twelfth century. Punishment was by maiming. For offences against property a man lost an eye, or a hand, or a leg. Very often the offences were of a kind that we would resent punishment for in the modern time. If a man were caught poaching on a n.o.bleman's preserves of game, and sometimes it was the hunger of his children that drove him to it, he lost a hand. For a second offence, he lost an eye. For failures to pay various taxes, if the offence were repeated, maiming was likely to be the consequence. All this was in as perfect accordance with law as our fellow-servant or contributory-negligence doctrines. So that the sight of the maimed person might deter others from following this example of recalcitrancy, it was hoped that these cripples would not die, though in the imperfect surgery of the time they often did.

Always the selfish pleasures of the upper cla.s.ses so-called, when they are thoughtless, mean the loss of all possibilities of happiness for the lower cla.s.ses. The ways of it all may be different from age to age, the results and the responsibility are always the same.

In the thirteenth century all this was changed. St. Louis of France sent one of his greatest n.o.blemen who had unreasonably punished student poachers on a penitential pilgrimage to the Holy Land and inflicted a heavy fine, and all notwithstanding the protest of the most powerful n.o.bles {421} of his kingdom whose rights were invaded.

How we do always hear about the invasion of the rights of the entrenched cla.s.ses. In England men, even men without any patent of n.o.bility or clerical privilege, began to have rights and others had duties towards them. Above all, men were given opportunities to bring out what was best in them. The great cathedrals were built, the great monasteries, some of the greatest castles, some of the fine colleges at the universities. Many of the munic.i.p.al buildings were erected in the glorious architecture of the times. At these men were employed in what is probably the happiest work that a man can do. They had the chance to express themselves in the beautiful achievements of their hands. The village blacksmith made gates, and locks, and bolts, and hinges for cathedrals that are so beautiful that all the world has wondered at them ever since. The stained gla.s.s is the finest ever made. The illuminated books are beautiful beyond description, the handsomest of all times. The needlework of the vestments stands out as the most beautiful in history. The men and women who did these things were happy in the execution of beautiful works of art, and as the population was only scanty a large proportion of them were closer to beautiful things than the world has ever known.

Blessed is the man who has found his work. These men had found their work and were happy. Instead of going out to the deadly routine of {422} work they did not like, but that they had to do, because they must earn enough so as to get bread enough to eat for themselves and family, so that they might live and go out and work once more to-morrow and to-morrow, and so on to the end of recorded time, the workman dreamt of the beauty that he might express; went out hoping to achieve it; failed often but still hoped, and hope is life's best consolation; came away reluctantly, thinking that surely he would accomplish something on the morrow. It is the difference between mere routine work and the handicraftsmanship that satisfies because it occupies the whole man. Is it any wonder that our workman is discontented; is it any wonder that the England of that time should be called merry England and the France and Italy gay France and Italy?

All this organization of the workmen was accomplished by the university men of the time. They were mainly clergymen, but they had in them not only the wish, but the faculty to help those around them, and so there arose the beautiful creations of that time in art, architecture, literature and political freedom which did so much for the ma.s.ses of the people. There were more students at the universities at the end of the thirteenth century to the population of the various countries of Europe than there are at the present time. That seems impossible, but so do all the other achievements of the thirteenth century,--their cathedrals, their arts and crafts, their {423} universities, their literature,--until you go back to study them.

There is absolutely no doubt about these statistics. These university men were trained to self-government and to the government of others in the university life of the time. They took that training out with them, not for selfish purposes alone, but for the help of others. What they accomplished is to be found in the social uplift that followed.

There is scarcely a right or a development of liberty that we have now that cannot be found, in germ at least, often in complete evolution, in the thirteenth century. The Supreme Courts of most of our states still make their decisions following the old English common law which was laid down in that century.

But it will be said, while so much was done for the workman, have we not heard that his wages were a few cents, almost nothing, and that his hours were long and he was little better than a slave? Only the first portion of this has any truth in it. He did get what seems to us a mere pittance for his day's wages. As pointed out by M. Urbain Gohier, the French socialist, when he visited this country to lecture a few years ago, the workmen of this time had already obtained the eight-hour day, the three eights as they are called, eight hours of work, eight hours for sleep and eight hours for themselves. Besides they had the Sat.u.r.day half-holiday, or at least, after the Vesper hour, work could not be required of them, and there was more than one holy-day of {424} obligation every two weeks, on which they did not work, and on the Vigil of which work ceased at four o'clock. As for their wages, by Act of Parliament they got fourpence a day at the end of the century and this does not seem much, but the same Act of Parliament set the minimum wage and the maximum price that could be charged for the necessities of life. A pair of hand-made shoes could be bought for fourpence, and no workman can do anything like that for a day's wage at the present or usually for more than double his daily wages. A fat goose cost but twopence halfpenny, and when the father of a family can buy two fat geese for his daily wages, there is no danger of the family starving. Our wages are higher, but the necessities of life have gone up so high that the wages can scarcely touch them.

In the parliament that pa.s.sed these laws the greater proportion were college men. I suppose probably three-fourths of the members of both houses had been at the university. Now that the question of the abolition of the House of Lords is occupying much attention, we sometimes hear of it as a mediaeval inst.i.tution. It is spoken of as an inheritance from an earlier and ruder time. I wonder how much the people who talk thus know about the realities. They must be densely ignorant of what the House of Lords used to be. At the present moment there are in the English House of Lords 627 members, only {425} 75 of whom do not owe their position directly or solely to the accident of birth. Even about half of this seventy-five can only be selected from the hereditary n.o.bility of Scotland and of Ireland. In the Middle Ages it was quite different. Until the reformation so-called the Lords Spiritual formed a majority of the House of Lords. They consisted not only of the bishops but of the abbots and priors of monasteries and the masters of the various religious and knightly orders. This upper chamber of the olden time was elected in the best possible sense of the word. They were usually men who had risen from the ranks of the people and who had been chosen because of their unselfishness to be heads of religious houses and religious orders. There were abuses by which some of these Lords Spiritual obtained their places by what we now call pull, but the great majority of them were selected for their virtues, and because they had shown their power to rule over themselves had been chosen to rule over others.

They were men who could own nothing for themselves and families, and in whom every motive, human and divine, appealed to make life as happy as possible for others. They were all of them university men. Compare for a moment the present House of Lords with that House of Lords and you will see the difference between the old time and the present. No wonder England was merry England, no wonder historian {426} after historian has declared that the people were happier at this time than they have ever been before or since, no wonder men had leisure to make great monuments of genius in architecture, in the arts and in literature. No wonder the universities, in the form in which they have been useful to mankind ever since, were organized in this century; no wonder all our rights and liberties come to us. Great generations of the university men n.o.bly did their work.

Young men, you are graduating from a college that is literally a lineal descendant of those old-time universities. You have had the training of heart and of will as well as of mind that was given to these students of the olden times. You have been taught that the end of life is not self, but that life shall mean something for others as well as yourself, that every action shall be looked at from the standpoint of what it means for others as well as for yourselves, and that you shall never do anything that will even remotely injure others.

You are not only going to lead honest but honorable lives. You are going to be true to yourselves first, but absolutely faithful to others. They are telling a story in New York now that, perhaps, some of you have heard. It is of the young man who had graduated at the head of his cla.s.s at the high school and delighted his old father's heart. He kept up the good work, and came out first in his cla.s.s at college. Then, when {427} he led a large cla.s.s at the law school, you can understand how proud the old gentleman was. Tom came home to practise law in a long-established firm where there was an opening for him. Some six months later he said, one day, to his father, "Well, I made $10,000 to-day," and the old gentleman said, "Well, Tom, that is a good deal of money to make. I hope you made it honestly." The young man lifted his head and said, "You can be sure that I would not make it dishonestly." "That is right," the old man said. "Tell us how it came about." Then Tom told how he knew that a trolley line was going to run out far from town and that he had secured an option on some property through which it was going to pa.s.s. "You know old Farmer Simpson out on the Plank Road?" he said. "His boys have left him and gone to the city; he cannot work his farm any longer himself, and he cannot hire men for it, and he wants to get rid of it. I got positive information yesterday through one of our clients that a trolley line is going out through that farm. When I went out to see the old man he knew me at once, spoke about you, and when I offered to try to sell the farm for him and suggested the advisability of signing an option on it to me at a definite figure, so that I may be able to close the price with any one who wanted it, he signed at once at a ridiculously low figure because, though, as he said, he did not care to sign the papers for lawyer folk, {428} he knew I was different. I have got the farm at so low a price that $10,000 is the smallest profit I can look for. I think I will get that profit out of the company for the right of way, and then I will have the rest of the farm for myself. It will make a mighty nice country place."

Then there was a pause. The old gentleman did not lighten up any over the story, as Tom seemed to think he would. After a minute's silence the old man said, "Well, Tom, that was not what I sent you to college and law school for, to come out here and take advantage of my old neighbors. I thought that you would be helpful to us all, and that there would be more of happiness in the world because of your education. You may call that transaction honest, and perhaps it is legal, but I know that it is dishonorable. Tom, if you don't give Farmer Simpson back his option I do not think I want you to live here with me any more. Somehow I couldn't feel as if I could hold up my head if ever I pa.s.sed Farmer Simpson and his wife, if you did. You may act as his attorney if you will and take a good fair fee for it, but you must not absorb all the profits just because the old man is in trouble and is glad to trust an old neighbor's son."

Of course Tom's father was dreadfully old-fashioned and out of date.

Of course there are some people who will say that this sort of thing is quixotic. Now, this sort of thing is what higher education should mean, and does mean, in a {429} Catholic college. Your principles are not taught you for the sake of exercises of piety, nor attendance at religious duties. These you have got to do anyhow, but they are meant to inflow into every action of your life and to make the basic principle of them all, "Thou shalt love thy neighbor as thyself."