# Time and Tide by Weare and Tyne/Letter 16

LETTER XVI.
March 30th, 1867.
87.Thank you for sending me the pamphlet containing the account of the meeting of clergy and workmen, and of the reasonings which there took place. I cannot promise you that I shall read much of them, for the question to my mind most requiring discussion and explanation is not, why workmen don't go to church, but—why, other people do. However, this I know, that if among our many spiritual teachers, there are indeed any who heartily and literally believe that the wisdom they have to teach "is more precious than rubies, and all the things thou ​canst desire are not to be compared unto her," and if, so believing, they will further dare to affront their congregations by the assertion; and plainly tell them they are not to hunt for rubies or gold any more, at their peril, till they have gained that which cannot be gotten for gold, nor silver weighed for the price thereof,—such believers, so preaching, and refusing to preach otherwise till they are in that attended to, will never want congregations, both of working men, and every other kind of men.
88. Did you ever hear of anything else so ill-named as the phantom called the "Philosopher's Stone"? A talisman that shall turn base metal into precious metal, nature acknowledges not; nor would any but fools seek after it. But a talisman to turn base souls into noble souls, nature has given us! and that is a "Philosopher's Stone" indeed, but it is a stone which the builders refuse.
89. If there were two valleys in California or Australia, with two different kinds of gravel in the bottom of them; and in the one stream bed you could dig up, occasionally and by good fortune, nuggets of gold; ​and in the other stream bed, certainly and without hazard, you could dig up little caskets, containing talismans which gave length of days and peace; and alabaster vases of precious balms, which were better than the Arabian Dervish's ointment, and made not only the eyes to see, but the mind to know, whatever it would—I wonder in which of the stream beds there would be most diggers?
90. "Time is money"—so say your practised merchants and economists. None of them, however, I fancy, as they draw towards death, find that the reverse is true, and that "money is time"? Perhaps it might be better for them, in the end, if they did not turn so much of their time into money, lest, perchance, they also turn Eternity into it! There are other things, however, which in the same sense are money, or can be changed into it, as well as time. Health is money, wit is money, knowledge is money; and all your health, and wit, and knowledge may be changed for gold; and the happy goal so reached, of a sick, insane, and blind, auriferous old age; but the gold cannot be ​changed in its turn back into health and wit.
91. "Time is money;" the words tingle in my ears so that I can't go on writing. Is it nothing better, then? If we could thoroughly understand that time was—itself—would it not be more to the purpose? A thing of which loss or gain was absolute loss, and perfect gain. And that it was expedient also to buy health and knowledge with money, if so purchaseable; but not to buy money with them?
And purchaseable they are at the beginning of life, though not at its close. Purchaseable, always, for others, if not for ourselves. You can buy, and cheaply, life, endless life, according to your Christian's creed—(there's a bargain for you !) but—long years of knowledge, and peace, and power, and happiness of love—these assuredly and irrespectively of any creed or question,—for all those desolate and haggard children about your streets.
92. "That is not political economy, however." Pardon me; the all-comfortable saying, "What he layeth out, it shall be paid him ​again," is quite literally true in matters of education; no money seed can be sown with so sure and large return at harvest-time as that; only of this money-seed, more than of flesh-seed, it is utterly true, "That which thou sowest is not quickened except it die." You must forget your money, and every other material interest, and educate for education's sake only! or the very good you try to bestow will become venomous, and that and your money will be lost together.
93. And this has been the real cause of failure in our efforts for education hitherto, whether from above or below. There is no honest desire for the thing itself. The cry for it among the lower orders is because they think that, when once they have got it, they must become upper orders. There is a strange notion in the mob's mind now-a-days (including all our popular economists and educators, as we most justly may, under that brief term "mob"), that everybody can be uppermost; or at least, that a state of general scramble, in which everybody in his turn should come to the top, is a proper Utopian constitution; and that, once ​give every lad a good education, and he cannot but come to ride in his carriage (the methods of supply of coachmen and footmen not being contemplated). And very sternly I say to you—and say from sure knowledge—that a man had better not know how to read and write, than receive education on such terms.
94. The first condition under which it can be given usefully is, that it should be clearly understood to be no means of getting on in the world, but a means of staying pleasantly in your place there. And the first elements of State education should be calculated equally for the advantage of every order of person composing the State. From the lowest to the highest class, every child born in this island should be required by law to receive these general elements of human discipline, and to be baptized—not with a drop of water on its forehead—but in the cloud and sea of heavenly wisdom and of earthly power.
And the elements of this general State education should be briefly these:
95. First—The body must be made as ​beautiful and perfect in its youth as it can be, wholly irrespective of ulterior purpose. If you mean afterwards to set the creature to business which will degrade its body and shorten its life, first, I should say, simply,—you had better let such business alone;—but if you must have it done, somehow, yet let the living creature whom you mean to kill, get the full strength of its body first, and taste the joy, and bear the beauty of youth. After that, poison it, if you will. Economically, the arrangement is a wiser one, for it will take longer in the killing than if you began with it younger; and you will get an excess of work out of it which will more than pay for its training.
Therefore, first teach—as I have said in the preface to 'Unto this Last'—"The Laws of Health, and exercises enjoined by them;" and, to this end, your schools must be in fresh country, and amidst fresh air, and have great extents of land attached to them in permanent estate. Riding, running, all the honest personal exercises of offence and defence, and music, should be the primal heads of this bodily education.
​96. Next to these bodily accomplishments, the two great mental graces should be taught, Reverence and Compassion: not that these are in a literal sense to be "taught," for they are innate in every well-born human creature, but they have to be developed exactly as the strength of the body must be, by deliberate and constant exercise. I never understood why Goethe (in the plan of education in 'Wilhelm Meister') says that reverence is not innate, but must be taught from without; it seems to me so fixedly a function of the human spirit, that if men can get nothing else to reverence they will worship a fool, or a stone, or a vegetable. But to teach reverence rightly is to attach it to the right persons and things; first, by setting over your youth masters whom they cannot but love and respect; next, by gathering for them, out of past history, whatever has been most worthy in human deeds and human passion; and leading them continually to dwell upon such ​instances, making this the principal element of emotional excitement to them; and, lastly, by letting them justly feel, as far as may be, the smallness of their own powers and knowledge, as compared with the attainments of others.
97. Compassion, on the other hand, is to be taught chiefly by making it a point of honour, collaterally with courage, and in the same rank (as indeed the complement and evidence of courage), so that, in the code of unwritten school law, it shall be held as shameful to have done a cruel thing as a cowardly one. All infliction of pain on weaker creatures is to be stigmatized as unmanly crime; and every possible opportunity taken to exercise the youths in offices of some practical help, and to acquaint them with the realities of the distress which, in the joyfulness of entering into life, it is so difficult, for those who have not seen home suffering, to conceive.
98. Reverence, then, and compassion, we are to teach primarily, and with these, as the bond and guardian of them, truth of spirit and word, of thought and sight. Truth, ​earnest and passionate, sought for like a treasure, and kept like a crown.
This teaching of truth as a habit will be the chief work the master has to do; and it will enter into all parts of education. First, you must accustom the children to close accuracy of statement; this both as a principle of honour, and as an accomplishment of language, making them try always who shall speak truest, both as regards the fact he has to relate or express (not concealing or exaggerating), and as regards the precision of the words he expresses it in, thus making truth (which, indeed, it is) the test of perfect language, and giving the intensity of a moral purpose to the study and art of words: then carrying this accuracy into all habits of thought and observation also, so as always to think of things as they truly are, and to see them as they truly are, as far as in us rests. And it does rest much in our power, for all false thoughts and seeings come mainly of our thinking of what we have no business with, and looking for things we want to see, instead of things that ought to be seen.
99. "Do not talk but of what you know; ​do not think but of what you have materials to think justly upon; and do not look for things only that you like, when there are others to be seen"—this is the lesson to be taught to our youth, and inbred in them; and that mainly by our own example and continence. Never teach a child anything of which you are not yourself sure; and, above all, if you feel anxious to force anything into its mind in tender years, that the virtue of youth and early association may fasten it there, be sure it is no lie which you thus sanctify. There is always more to be taught of absolute, incontrovertible knowledge, open to its capacity, than any child can learn; there is no need to teach it anything doubtful. Better that it should be ignorant of a thousand truths, than have consecrated in its heart a single lie.
100. And for this, as well as for many other reasons, the principal subjects of education, after history, ought to be natural science and mathematics; but with respect to these studies, your schools will require to be divided into three groups: one for children who will probably have to live in cities, one for those ​who will live in the country, and one for those who will live at sea; the schools for these last, of course, being always placed on the coast. And for children whose life is to be in cities, the subjects of study should be, as far as their disposition will allow of it, mathematics and the arts; for children who are to live in the country, natural history of birds, insects, and plants, together with agriculture taught practically; and for children who are to be seamen, physical geography, astronomy, and the natural history of sea fish and sea birds.
101. This, then, being the general course and material of education for all children, observe farther, that in the preface to 'Unto this Last' I said that every child, besides passing through this course, was at school to learn "the calling by which it was to live." And it may perhaps appear to you that after, or even in the early stages of education such as this above described, there are many callings which, however much called to them, the children might not willingly determine to learn or live by. "Probably," you may say, "after they have learned to ride, ​and fence, and sing, and know birds and flowers, it will be little to their liking to make themselves into tailors, carpenters, shoemakers, blacksmiths, and the like." And I cannot but agree with you as to the exceeding probability of some such reluctance on their part, which will be a very awkward state of things indeed, (since we can by no means get on without tailoring and shoemaking,) and one to be meditated upon very seriously in next letter.
102. P.S.—Thank you for sending me your friend's letter about Gustave Doré; he is wrong, however, in thinking there is any good in those illustrations of 'Elaine.' I had intended to speak of them afterwards, for it is to my mind quite as significant—almost as awful—a sign of what is going on in the midst of us, that our great English poet should have suffered his work to be thus contaminated, as that the lower Evangelicals, never notable for sense in the arts, should have got their Bibles dishonoured. Those 'Elaine' illustrations are just as impure as anything else that Doré has done; but they are also vapid, and without any one merit ​whatever in point of art. The illustrations to the 'Contes Drôlatiques' are full of power and invention; but those to 'Elaine' are merely and simply stupid; theatrical bêtises, with the taint of the charnel-house on them besides.
* ↑ "Mercy," in its full sense, means delight in perceiving nobleness, or in doing kindness. Compare § 50.
* ↑ By steady preaching against it, one may quench reverence, and bring insolence to its height; but the instinct cannot be wholly uprooted.