Three Guineas

  Is that not enough? Need we collect more facts from history and biography to prove our statement that all attempt to influence the young against war through the education they receive at the universities must be abandoned? For do they not prove that education, the finest education in the world, does not teach people to hate force, but to use it? Do they not prove that education, far from teaching the educated generosity and magnanimity, makes them on the contrary so anxious to keep their possessions, that ‘grandeur and power’ of which the poet speaks, in their own hands, that they will use not force but much subtler methods than force when they are asked to share them? And are not force and possessiveness very closely connected with war? Of what use then is a university education in influencing people to prevent war? But history goes on of course; year succeeds to year. The years change things; slightly but imperceptibly they change them. And history tells us that at last, after spending time and strength whose value is immeasurable in repeatedly soliciting the authorities with the humility expected of our sex and proper to suppliants the right to impress head mistresses by putting the letters B.A. after the name was granted. But that right, history tells us, was only a titular right. At Cambridge, in the year 1937, the women’s colleges — you will scarcely believe it, Sir, but once more it is the voice of fact that is speaking, not of fiction — the women’s colleges are not allowed to be members of the university;25 and the number of educated men’s daughters who are allowed to receive a university education is still strictly limited; though both sexes contribute to the university funds.26 As for poverty, The Times newspaper supplies us with figures; any ironmonger will provide us with a foot-rule; if we measure the money available for scholarships at the men’s colleges with the money available for their sisters at the women’s colleges, we shall save ourselves the trouble of adding up; and come to the conclusion that the colleges for the sisters of educated men are, compared with their brothers’ colleges, unbelievably and shamefully poor.27

  Proof of that last fact comes pat to hand in the honorary treasurer’s letter, asking for money with which to rebuild her college. She has been asking for some time; she is still asking, it seems. But there is nothing, after what has been said above, that need puzzle us, either in the fact that she is poor, or in the fact that her college needs rebuilding. What is puzzling, and has become still more puzzling, in view of the facts given above, is this: What answer ought we to make her when she asks us to help her to rebuild her college? History, biography, and the daily paper between them make it difficult either to answer her letter or to dictate terms. For between them they have raised many questions. In the first place, what reason is there to think that a university education makes the educated against war? Again, if we help an educated man’s daughter to go to Cambridge are we not forcing her to think not about education but about war?— not how she can learn, but how she can fight in order that she may win the same advantages as her brothers? Further, since the daughters of educated men are not members of Cambridge University they have no say in that education, therefore how can they alter that education even if we ask them to? And then, of course, other questions arise — questions of a practical nature, which will easily be understood by a busy man, an honorary treasurer, like yourself, Sir. You will be the first to agree that to ask people who are so largely occupied in raising funds with which to rebuild a college to consider the nature of education and what effect it can have upon war is to heap another straw upon an already overburdened back. From an outsider, moreover, who has no right to speak, such a request may well deserve, and perhaps receive, a reply too forcible to be quoted. But we have sworn that we will do all we can to help you to prevent war by using our influence — our earned money influence. And education is the obvious way. Since she is poor, since she is asking for money, and since the giver of money is entitled to dictate terms, let us risk it and draft a letter to her, laying down the terms upon which she shall have our money to help rebuild her college. Here, then, is an attempt:

  ‘Your letter. Madam, has been waiting some time without an answer. But certain doubts and questions have arisen. May we put them to you, ignorantly as an outsider must, but frankly as an outsider should when asked to contribute money? You say, then, that you are asking for £100,000 with which to rebuild your college. But how can you be so foolish? Or are you so secluded among the nightingales and the willows, or so busy with profound questions of caps and gowns, and which is to walk first into the Provost’s drawing-room — the Master’s pug or the Mistress’s pom — that you have no time to read the daily papers? Or are you so harassed with the problem of drawing £100,000 gracefully from an indifferent public that you can only think of appeals and committees, bazaars and ices, strawberries and cream?

  ‘Let us then inform you: we are spending three hundred millions annually upon the army and navy; for, according to a letter that lies cheek by jowl with your own, there is grave danger of war. How then can you seriously ask us to provide you with money with which to rebuild your college? If you reply that the college was built on the cheap, and that the college needs rebuilding, that may be true. But when you go on to say that the public is generous, and that the public is still capable of providing large sums for rebuilding colleges, let us draw your attention to a significant passage in the Master of Trinity’s memoirs. It is this: “Fortunately, however, soon after the beginning of this century the University began to receive a succession of very handsome bequests and donations, and these, aided by a liberal grant from the Government, have put the finances of the University in such a good position that it has been quite unnecessary to ask for any increase in the contribution from the Colleges. The income of the University from all sources has increased from about £60,000 in 1900 to £212,000 in 1930. It is not a very wild hypothesis to suppose that this has been to a large extent due to the important and very interesting discoveries which have been made in the University, and Cambridge may be quoted as an example of the practical results which come from Research for its own sake.”

  ‘Consider only that last sentence. “. . . Cambridge may be quoted as an example of the practical results which come from Research for its own sake.” What has your college done to stimulate great manufacturers to endow it? Have you taken a leading part in the invention of the implements of war? How far have your students succeeded in business as capitalists? How then can you expect “very handsome bequests and donations” to come your way? Again, are you a member of Cambridge University? You are not. How then can you fairly ask for any say in their distribution? You can not. Therefore, Madam, it is plain that you must stand at the door, cap in hand, giving parties, spending your strength and your time in soliciting subscriptions. That is plain. But it is also plain that outsiders who find you thus occupied must ask themselves, when they receive a request for a contribution towards rebuilding your college, Shall I send it or shan’t I? If I send it, what shall I ask them to do with it? Shall I ask them to rebuild the college on the old lines? Or shall I ask them to rebuild it, but differently? Or shall I ask them to buy rags and petrol and Bryant & May’s matches and burn the college to the ground?

  ‘These are the questions, Madam, that have kept your letter so long unanswered. They are questions of great difficulty and perhaps they are useless questions. But can we leave them unasked in view of this gentleman’s questions? He is asking how can we help him to prevent war? He is asking us how we can help him to defend liberty; to defend culture? Also consider these photographs: they are pictures of dead bodies and ruined houses. Surely in view of these questions and pictures you must consider very carefully before you begin to rebuild your college what is the aim of education, what kind of society, what kind of human being it should seek to produce. At any rate I will only send you a guinea with which to rebuild your college if you can satisfy me that you will use it to produce the kind of society, the kind of people that will help to prevent war.

  ‘Let us then discuss as quickly as we can the sort of education that is needed. No
w since history and biography — the only evidence available to an outsider — seem to prove that the old education of the old colleges breeds neither a particular respect for liberty nor a particular hatred of war it is clear that you must rebuild your college differently. It is young and poor; let it therefore take advantage of those qualities and be founded on poverty and youth. Obviously, then, it must be an experimental college, an adventurous college. Let it be built on lines of its own. It must be built not of carved stone and stained glass, but of some cheap, easily combustible material which does not hoard dust and perpetrate traditions. Do not have chapels.28 Do not have museums and libraries with chained books and first editions under glass cases. Let the pictures and the books be new and always changing. Let it be decorated afresh by each generation with their own hands cheaply. The work of the living is cheap; often they will give it for the sake of being allowed to do it. Next, what should be taught in the new college, the poor college? Not the arts of dominating other people; not the arts of ruling, of killing, of acquiring land and capital. They require too many overhead expenses; salaries and uniforms and ceremonies. The poor college must teach only the arts that can be taught cheaply and practised by poor people; such as medicine, mathematics, music, painting and literature. It should teach the arts of human intercourse; the art of understanding other people’s lives and minds, and the little arts of talk, of dress, of cookery that are allied with them. The aim of the new college, the cheap college, should be not to segregate and specialize, but to combine. It should explore the ways in which mind and body can be made to cooperate; discover what new combinations make good wholes in human life. The teachers should be drawn from the good livers as well as from the good thinkers. There should be no difficulty in attracting them. For there would be none of the barriers of wealth and ceremony, of advertisement and competition which now make the old and rich universities such uneasy dwelling-places — cities of strife, cities where this is locked up and that is chained down; where nobody can walk freely or talk freely for fear of transgressing some chalk mark, of displeasing some dignitary. But if the college were poor it would have nothing to offer; competition would be abolished. Life would be open and easy. People who love learning for itself would gladly come there. Musicians, painters, writers, would teach there, because they would learn. What could be of greater help to a writer than to discuss the art of writing with people who were thinking not of examinations or degrees or of what honour or profit they could make literature give them but of the art itself?

  ‘And so with the other arts and artists. They would come to the poor college and practise their arts there because it would be a place where society was free; not parcelled out into the miserable distinctions of rich and poor, of clever and stupid; but where all the different degrees and kinds of mind, body and soul merit cooperated. Let us then found this new college; this poor college; in which learning is sought for itself; where advertisement is abolished; and there are no degrees; and lectures are not given, and sermons are not preached, and the old poisoned vanities and parades which breed competition and jealousy . . .’

  The letter broke off there. It was not from lack of things to say; the peroration indeed was only just beginning. It was because the face on the other side of the page — the face that a letter-writer always sees — appeared to be fixed with a certain melancholy, upon a passage in the book from which quotation has already been made. ‘Head mistresses of schools therefore prefer a belettered staff, so that students of Newnham and Girton, since they could not put B.A. after their name, were at a disadvantage in obtaining appointments.’ The honorary treasurer of the Rebuilding Fund had her eyes fixed on that. ‘What is the use of thinking how a college can be different,’ she seemed to say, ‘when it must be a place where students are taught to obtain appointments?’ ‘Dream your dreams,’ she seemed to add, turning, rather wearily, to the table which she was arranging for some festival, a bazaar presumably, ‘but we have to face realities.’

  That then was the ‘reality’ on which her eyes were fixed; students must be taught to earn their livings. And since that reality meant that she must rebuild her college on the same lines as the others, it followed that the college for the daughters of educated men must also make Research produce practical results which will induce bequests and donations from rich men; it must encourage competition; it must accept degrees and coloured hoods; it must accumulate great wealth; it must exclude other people from a share of its wealth; and, therefore, in 500 years or so, that college, too, must ask the same question that you, Sir, are asking now: ‘How in your opinion are we to prevent war?’

  An undesirable result that seemed; why then subscribe a guinea to procure it? That question at any rate was answered. No guinea of earned money should go to rebuilding the college on the old plan; just as certainly none could be spent upon building a college upon a new plan; therefore the guinea should be earmarked ‘Rags. Petrol. Matches’. And this note should be attached to it. ‘Take this guinea and with it burn the college to the ground. Set fire to the old hypocrisies. Let the light of the burning building scare the nightingales and incarnadine the willows. And let the daughters of educated men dance round the fire and heap armful upon armful of dead leaves upon the flames. And let their mothers lean from the upper windows and cry “Let it blaze! Let it blaze! For we have done with this ‘education’!”’

  That passage, Sir, is not empty rhetoric, for it is based upon the respectable opinion of the late headmaster of Eton, the present Dean of Durham.29 Nevertheless, there is something hollow about it, as is shown by a moment’s conflict with fact. We have said that the only influence which the daughters of educated men can at present exert against war is the disinterested influence that they possess through earning their livings. If there were no means of training them to earn their livings, there would be an end of that influence. They could not obtain appointments. If they could not obtain appointments they would again be dependent upon their fathers and brothers; and if they were again dependent upon their fathers and brothers they would again be consciously and unconsciously in favour of war. History would seem to put that beyond doubt. Therefore we must send a guinea to the honorary treasurer of the college rebuilding fund, and let her do what she can with it. It is useless as things are to attach conditions as to the way in which that guinea is to be spent.

  Such then is the rather lame and depressing answer to our question whether we can ask the authorities of the colleges for the daughters of educated men to use their influence through education to prevent war. It appears that we can ask them to do nothing; they must follow the old road to the old end; our own influence as outsiders can only be of the most indirect sort. If we are asked to teach, we can examine very carefully into the aim of such teaching, and refuse to teach any art or science that encourages war. Further, we can pour mild scorn upon chapels, upon degrees, and upon the value of examinations. We can intimate that a prize poem can still have merit in spite of the fact that it has won a prize; and maintain that a book may still be worth reading in spite of the fact that its author took a first class with honours in the English tripos. If we are asked to lecture we can refuse to bolster up the vain and vicious system of lecturing by refusing to lecture.30 And, of course, if we are offered offices and honours for ourselves we can refuse them — how, indeed, in view of the facts, could we possibly do otherwise? But there is no blinking the fact that in the present state of things the most effective way in which we can help you through education to prevent war is to subscribe as generously as possible to the colleges for the daughters of educated men. For, to repeat, if those daughters are not going to be educated they are not going to earn their livings, if they are not going to earn their livings, they are going once more to be restricted to the education of the private house; and if they are going to be restricted to the education of the private house they are going, once more, to exert all their influence both consciously and unconsciously in favour of war. Of that there can be little doubt. S
hould you doubt it, should you ask proof, let us once more consult biography. Its testimony upon this point is so conclusive, but so voluminous, that we must try to condense many volumes into one story. Here, then, is the narrative of the life of an educated man’s daughter who was dependent upon father and brother in the private house of the nineteenth century.

  The day was hot, but she could not go out. ‘How many a long dull summer’s day have I passed immured indoors because there was no room for me in the family carriage and no lady’s maid who had time to walk out with me.’ The sun set; and out she went at last, dressed as well as could be managed upon an allowance of from £40 to £100 a year.31 But ‘to any sort of entertainment she must be accompanied by father or mother or by some married woman.’ Whom did she meet at those entertainments thus dressed, thus accompanied? Educated men —‘cabinet ministers, ambassadors, famous soldiers and the like, all splendidly dressed, wearing decorations.’ What did they talk about? Whatever refreshed the minds of busy men who wanted to forget their own work —‘the gossip of the dancing world’ did very well. The days passed. Saturday came. On Saturday ‘M.P.s and other busy men had leisure to enjoy society’; they came to tea and they came to dinner. Next day was Sunday. On Sundays ‘the great majority of us went as a matter of course to morning church.’ The seasons changed. It was summer. In the summer they entertained visitors, ‘mostly relatives’ in the country. Now it was winter. In the winter ‘they studied history and literature and music, and tried to draw and paint. If they did not produce anything remarkable they learnt much in the process.’ And so with some visiting the sick and teaching the poor, the years passed. And what was the great end and aim of these years, of that education? Marriage, of course. ‘. . . it was not a question of WHETHER we should marry, but simply of whom we should marry,’ says one of them. It was with a view to marriage that her mind was taught. It was with a view to marriage that she tinkled on the piano, but was not allowed to join an orchestra; sketched innocent domestic scenes, but was not allowed to study from the nude; read this book, but was not allowed to read that, charmed, and talked. It was with a view to marriage that her body was educated; a maid was provided for her; that the streets were shut to her; that the fields were shut to her; that solitude was denied her — all this was enforced upon her in order that she might preserve her body intact for her husband. In short, the thought of marriage influenced what she said, what she thought, what she did. How could it be otherwise? Marriage was the only profession open to her.32