She has learned to lift her eyes and scan the far horizon and not be afraid. With gentle, kindly eyes she can look into the faces of men and women in all lands and not be abashed in their presence. She can soothe the child to rest and prove herself a scourge to evil-doers, all within the hour. She knows herself equal to the best, but not above the least.

She does not need to pose, for she knows her own power without ever vaunting it. Her simplicity and sincerity are the fragrant bloom of her sense of responsibility both to herself and her kind. She gives of herself and her means as a gracious discharge of obligation to the less fortunate, but never as charity. She feels herself bound up in the interests of humanity and would do her full part in helping to make life more worth while. Her touch has the gift of healing and her tongue distills kindness.

Her obligations to the human family are privileges to be esteemed and enjoyed and not bur-dens to be endured and reviled. And she thinks of her superintendent and teachers with grat.i.tude for their part in the process of developing her into what she is, and what she may yet become.

Only such as the defiant, wicked, and rebellious Cain can ask the question, "Am I my brother's keeper?" The man who feels no responsibility for the character and good name of the community of which he is a member is a spiritual outcast and will become a social pariah if he persists in maintaining his att.i.tude of indifference. For, after all, responsibility amounts to a spiritual att.i.tude. If the man feels no responsibility to his community he will begrudge it the taxes he pays, the improvements he is required to make, and will be irked by every advance that makes for civic betterment. To him the church and school will seem excrescences and superfluities, nor would he grieve to see them obliterated. His exodus would prove a distinct boon to the community. He may have a n.o.ble physique, good mentality, much knowledge, and large wealth, and yet, with all these things in his favor, he is nevertheless a liability for the single reason that he lacks a sense of responsibility. Could his teachers have foreseen his present att.i.tude no efforts, on their part, would have seemed too great if only they could have forestalled his misfortune. And it is for the teachers to determine whether the boy of today shall become a duplicate of the man here portrayed.

Every man who lives under a democratic form of government has the opportunity before him each day to raise or lower the level of democracy.

When the night comes on, if he reflects upon the matter, he must become conscious that he has done either the one or the other. Either democracy is a better thing for humanity because of his day's work and influence, or it is a worse thing. This is a responsibility that he can neither shift nor shirk. It is fastened upon him with or against his will. It rests with him to determine whether he would have every other man and every boy in the land select him as their model and follow his example to the last detail. He alone can decide whether he would have all men indulge in the practices that const.i.tute his daily life, consort with his companions, hold his views on all subjects, read only the books that engage his interest, duplicate his thoughts, aspirations, impulses, and language, and become, each one, his other self. Every boy who now sits in the school must answer these questions for himself sooner or later, nor can he hope to evade them. Happy is that boy, therefore, whose teacher has the foresight and the wisdom to train him into such a sense of responsibility as will enable him to answer them in such a way that the future will bring to him no pang of remorse.

Thomas A. Edison is one of the benefactors of his time. He reached out into s.p.a.ce and grasped a substance that is both invisible and intangible, harnessed it with trappings, pushed a b.u.t.ton, and the world was illumined.

There were years of unremitting toil behind this achievement, years of discouragement bordering on despair, but years in which the light of hope was kept burning. We accept his gift with the very acme of nonchalance and with little or no feeling of grat.i.tude. Perhaps he would not have it otherwise. We do not know. But certain it is that his marvelous achievement has made life more agreeable to millions of people and he must be conscious of this fact. At some time in his life he must have achieved a sense of responsibility to his fellows and this worthy sentiment must have become the guiding principle in all his labors. If some teacher fostered in him this sense of responsibility, she did a piece of work for the world that can never be measured in terms of salary. She did not teach arithmetic, or grammar, or geography. She taught Edison. And one of the big results of her teaching was his attainment of this sense of responsibility which far overtops all the arithmetic and history that he ever learned. The man who carried the message to Garcia is another fitting ill.u.s.tration of this same principle. In executing his commission he overcame difficulties that would have seemed insurmountable to a less intrepid man. He kept his eye on the goal and endured almost unspeakable hardships in pressing forward toward this goal. Somehow and somewhere in his life he had learned the meaning of responsibility and so felt that he must not fail. The world came to know him as a hero because he was a hero at heart and his heroic achievement had its origin in the training that led him to feel a sense of responsibility.

CHAPTER ELEVEN

LOYALTY

When the boy overhears a companion put a slight upon the good name of his mother, he does not deliberate but, like a flash, smites the mouth that defames. He may deliberate afterward, for the mind then has a fact upon which to work, but if he is a worthy son it is not till afterwards.

Spiritual impulses are as quick as powder and as direct as a shaft of light. So quick are they that we are p.r.o.ne to disregard them in our contemplation of their results. We see the boy strike and conclude, in a superficial way, that his hand initiated the action, nor take pains to trace this action back to the primal cause in the spiritual impulse. True, both mind and body are called into action, but only as auxiliaries to carry out the behests of the spirit. When the man utters an exclamation of delight at sight of his country's flag in a foreign port, the sound that we hear is but the conclusion or completion of the series of happenings.

It is not the initial happening at all. On the instant when his eyes caught sight of the flag something took place inside the man's nature.

This spiritual explosion was telegraphed to the mind, the mind, in turn, issued a command to the body, and the sound that was noted was the final result. In a general way, education is the process of training mind and body to obey and execute right commands of the spirit. This definition will justify our characterization of education as a spiritual process.

Seeing, then, that the body is but a helper whose function is to execute the mandates of the spirit, and seeing, too, that education is a process of the spirit, it follows that our concern must be primarily and always with the spirit as major. It is the spirit that reacts, not the mind or the body, and education is, therefore, the process of inducing right reactions of the spirit. The nature of these reactions depends upon the quality of the external stimuli. If we provide the right sort of stimuli the reactions will be right. If, today, the spirit reacts to a beautiful picture, tomorrow, to the tree in bloom, the next day to an alluring landscape, and the next to the glory of a sunrise, in time its reactions to beauty in every form will become habitual. If we can induce reactions, day by day, to beautiful or sublime pa.s.sages in literature, in due time the spirit will refuse to react to what is shoddy and commonplace. By inducing reactions to increasingly better musical compositions, day after day, we finally inculcate the habit of reacting only to high-grade music, and the lower type makes no appeal. By such a process we shall finally produce an educated, cultivated man or woman, the crowning glory of education.

The measure of our success in this process of education will be the number of reactions we can induce to the right sort of stimuli. In this, we shall have occasion to make many subst.i.tutions. The boy who has been reacting to ugliness must be lured away by the subst.i.tution of beauty. The beautiful picture will take the place of the bizarre until nothing but such a picture will give pleasure and satisfaction. Indeed, the subst.i.tution of beauty for ugliness will, in time, induce a revolt against what is ugly and stimulate the boy to desire to transform the ugly thing into a thing of beauty. Many a home shows the effects of reaction in the school to artistic surroundings. The child reacts to beauty in the school and so yearns for the same sort of stimuli in the home. When the little girl entreats her mother to provide for her such a ribbon as the teacher wears, we see an exemplification of this principle. When only the best in literature, in art, in nature, in music, and in conduct avail to produce reactions, we may well proclaim the one who reacts to these stimuli an educated person. It is well to repeat that these reactions are all spiritual manifestations and that the conduct of mind and body is a resultant.

To casual thinking it may seem a far cry from reactions and external stimuli to loyalty, but not so by any means. The man or woman who has been led to react to the Madonna of the Chair, the Plow Oxen, or the ceiling of the Sistine Chapel will experience a revival and recurrence of the reaction at every sight of the masterpiece, whether the original or a reproduction. That masterpiece has become this person's standard of art and neither argument, nor persuasion, nor sophistry can divorce him from his ideal. The boy's mother is one of his ideals. He believes her to be the best woman alive, and it were a sorry fact if he did not. Hence, when her good qualities are a.s.sailed his spirit explodes and commands his right arm to become a battering-ram. The kindness of the mother has caused the boy's spirit to react a thousand times, and his reaction in defending her name from calumny was but another evidence of an acquired spiritual habit.

Hence it is that we find loyalty enmeshed in these elements that pertain to the province of psychology. It must be so, seeing that these elements and loyalty have to do with the spirit, for loyalty is nothing other than a reaction to the same external stimuli that have induced reactions many times before. In setting up loyalty, therefore, as one of the big goals of school endeavor the superintendent has only to make a list of the external stimuli that will induce proper reactions and so groove these reactions into habit. His problem, thus stated, seems altogether simple but, in working out the details, he will find himself facing the entire scheme of education. If he would induce reactions that spell loyalty he must make no mistake in respect of external stimuli, for it must be reiterated that the character of the stimuli conditions the reactions. We may not hope to achieve loyalty unless through the years of training we have provided stimuli of the right sort.

If the sentiment of loyalty concerns itself with the teachings of the Bible and the tenets of the church, we call it religion; if it has to do with one's country and what its flag represents, we call it patriotism; and in many another relation we call it fidelity. Hence it is obvious that loyalty is an inclusive quality and in its ramifications reaches out into every phase of life. This gives us clear warrant for making it one of the prime objectives in a rational, as distinguished from a traditional, scheme of education. The progressive superintendent who is endowed with perspicacity, resourcefulness, altruism, and faith in himself will consult the highest interests of the boys and girls of his school before he relegates the matter to oblivion. To such as he we must look for advance and for the redemption of our schools from their traditional moorings. To such as he we must look for the inoculation of the teachers with such virus as will render them vital, dynamic, and eager to essay any new task that gives promise of a larger and better outlook for their pupils.

In the second chapter of Revelation, tenth verse, we read, "Be thou faithful unto death and I will give thee the crown of life." Now this is quite as true in a psychological sense as it is in a scriptural sense. It is a great pity that we do not read the Bible far more for lessons in pedagogy. However, too many people misread the quoted pa.s.sage. They interpret the expression "unto death" as if it were "until death." This interpretation would weaken the expression. The martyrs would not recant even when the fires were blazing all about them or when their bodies were lacerated. They were faithful unto death. In his poem _Invictus_ Henley says,

In the fell clutch of circ.u.mstance I have not winced nor cried aloud; Under the bludgeonings of chance, My head is b.l.o.o.d.y but unbowed.

And only so can the spirit hope to achieve emanc.i.p.ation and win out into the clear. This is the crown of life. Michael Angelo represents Joseph of Arimathea standing at the tomb of the Master with head erect and with the mien of faith. He did not understand at all, and yet his faithful heart encouraged him to hope and to hold his head from drooping. He was faithful even in the darkness and on the morning of the Resurrection he received his crown.

When we set up loyalty as one of our major goals we shall become alert to every ill.u.s.tration of it that falls under our gaze. The story of Nathan Hale will become newly alive and will thrill as never before. Over against Nathan Hale we shall set Philip Nolan for the sake of comparison and contrast. Even though our pupils may regard Joan of Arc as a fanatic, her heroism and her fidelity to her convictions will shine forth as a star in the night and her example as ill.u.s.trating loyalty will be as seed planted in fertile soil. In our quest for exemplars we shall find the pages of history palpitating with life. We may sow dead dragon's teeth, but armed men will spring into being. Thermopylae will become a new story, while William Tell and Arnold Winkelried will take rank among the demiG.o.ds.

Sidney Carton will become far more than a mere character of fiction, for on his head we shall find a halo, and Horace Mann will become far more than a mere schoolmaster. Historians, poets, novelists, statesmen, and philanthropists will rally about us to reinforce our efforts and to cite to us men and women of all times who shone resplendent by reason of their loyalty.

Our objective being loyalty, we shall omit the lesson in grammar for today in order to induce the spirits of our pupils to react to the story of Jephthah's daughter. For once they have emotionalized it, have really felt its power, this story will become to them a rare possession and will entwine itself in the warp and woof of their lives and form a pattern of exceeding beauty whose colors will not fade. They shall hear the solemn vow of the father to sacrifice unto the Lord the first living creature that meets his gaze after the victory over his enemies. They shall see him returning invested with the glory of the victor. Then the child will be seen running forth to meet him, the first living creature his gaze has fallen upon since the battle. They will note her gladness to see him and to know that he is safe. They will see the dancing of her eyes and hear her rippling, joyous laughter. They will become tense as the father is telling her of his vow. But the climax is reached when they hear her saying, "My father, if thou hast opened thy mouth unto the Lord, do to me according to that which hath proceeded out of thy mouth." And, with bated breath, they see her meeting death with a smile that her father may keep his covenant with the Lord. Ever after this story will mark to them the very zenith of loyalty, and the lesson in grammar can await another day.

Again, instead of the regular reading lesson the school may well subst.i.tute the story of David, as given in the eleventh chapter of Chronicles. "Now three of the thirty captains went down to the rock to David, into the cave of Adullam; and the host of the Philistines encamped in the valley of Rephaim. And David was then in the hold, and the Philistines' garrison was then at Bethlehem. And David longed, and said, 'O that one would give me drink of the water of the well of Bethlehem that is at the gate.' And the three brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David; but David would not drink of it, but poured it out to the Lord, and said, 'My G.o.d forbid it me, that I should do this thing. Shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought.'

Therefore he would not drink it."

Without any semblance of irreverence we may paraphrase this story slightly and have our own General Pershing stand in the place of David asking for water. Then we can see three of his soldiers going across No Man's Land in quest of the water which he craves. When they return, bearing the water to him from the spring in the enemy's territory, we can see him pouring the water upon the ground and refusing to drink it because of the hazard of the enterprise. No fulsome explanation will need to be given to impress upon the pupils the loyalty of the soldiers to their general, nor yet the loyalty of the general to his soldiers. Or again, in the oral English two of the pupils may be asked to tell the stories of Ruth and Esther, and certain it is, if these stories are told effectively, the pupils will thrill with admiration for the loyalty of these two n.o.ble characters.

On his way home for vacation a college student was telling his companion on the train of the trip ahead, relating that at such a time he would reach the junction and at a certain hour he would walk into his home just in time for supper; he concluded by paying a tribute to the n.o.ble qualities of his mother. This man is now an attorney in a large city and it is inconceivable that he can ever be guilty of apostasy from the ideals and principles to which he reacted in his boyhood in that village home.

Whatever temptations may come to him, the mother's face and voice and the memory of her high principles will forbid his yielding and hold him steady and loyal to that mother and her teaching. He must feel that if he should debase himself he would dishonor her, and that he cannot do. He can still hear her voice echoing from the years long gone, and feel the kindly touch of her hand upon his brow. When troubles came, mother knew just what to do and soon the sun was shining again. It was her magic that made the rough places smooth, her voice that exorcised all evil spirits. She it was who drove the lions from his path and made it a place of peace and joy. To be disloyal to her would be to lose his manhood.

Whatever vicissitudes befall, we yearn to return to the old homestead, for there, and there alone, can we experience, in full measure, the reactions that came from our early a.s.sociations with the old well, the bridge that spans the brook, the trees bending low with their luscious fruit, the grape arbor, the spring that bubbles and laughs as it gives forth its limpid treasure, the fields that are redolent of the harvest season, and the royal meal on the back porch. The man who does not smile in recalling such scenes of his boyhood days is abnormal, disloyal, and an apostate.

These are the scenes that anchor the soul and give meaning to civilization. The man who will not fight for the old home, and for the memory of father and mother, will not fight for the flag of his country and is, at heart, an alien. But the man who is loyal to the home of his early years, loyal to the memory of his parents, and loyal to the principles which they implanted in his life, such a man can never be less than loyal to the flag that floats over him, loyal to the land in which he finds his home, and ever loyal to the best and highest interests of that land. Never, because of him, will the colors of the flag lose their l.u.s.ter or the stars grow dim. He will be faithful even unto death, because loyalty throbs in his every pulsation, is proclaimed by his every word, is enmeshed in every drop of his blood and has become a vital part of himself.

CHAPTER TWELVE

DEMOCRACY

In a recent book H.G. Wells says that education has lost its way. Whether we give a.s.sent to this statement or not, it must be admitted that it is a direct challenge to the school, the home, the pulpit, the press, to government, and to society. If education has indeed lost its way, the responsibility rests with these educational agencies. If education has lost its way, these agencies must unite in a benevolent conspiracy to help it find it again. The war has brought these agencies into much closer fellowship and they are now working in greater harmony than ever before.

This is due to the fact that they are working to a common end, that they are animated by a common purpose. The war is producing many readjustments and a new scale of values. Many things that were once considered majors are now thought of as minors, and the work of reconstruction has only just begun. Civilization is now in the throes of a re-birth and people are awakening from their complacency and thinking out toward the big things of life. They are lifting their gaze above and beyond party, and creed, and racial ties, and territorial boundaries, and fixing it upon their big common interests. More and more has their thinking been focused upon democracy, until this has become a watchword throughout the world. About this focal point people's thoughts are rallying day by day, and their community of feeling and thinking is leading to community of action.

Primarily, democracy is a spiritual impulse, the quintessence of the Golden Rule. "As a man thinketh in his heart so is he," and this spiritual quality inevitably precedes and conditions democracy in its outward manifestations. Feeling, thinking, willing, doing--these are the stages in the law of life. The Golden Rule in action has its inception in the love of man for his fellow-man. The action is but the visible fruitage of the invisible spiritual impulse. The soldier in the trench, the sailor on the ship, the nurse in the hospital, the worker in the factory, and the official at his desk, all exemplify this principle. The outward manifestations of the inward impulse, democracy, are many and varied, and the demands of the war greatly increased both the number and variety.

People essayed tasks that, a few years ago, would have seemed impossible; nor did they demean themselves in so doing. The production and conservation of food has become a national enterprise that has enlisted the active cooperation of men, women, and children of all cla.s.ses, creeds, and conditions. Rich and poor joined in the work of war gardens, thinking all the while not only of their own larders but quite as much of their friends across the sea. And while they helped win the war, they were winning their own souls, for they were yielding obedience to a spiritual impulse and not a mere animal desire. Thus Americans and the people of other lands, like children at school, are learning the lesson of democracy. Moreover, they are now appalled at the wastage of former years and at the cheapness of many of the things that once held their interest.

In this process of achieving an access of democracy it holds true that "There is no impression without expression." Each reaction of the spirit tends to groove the impression into a habit, and this process has had a thousand exemplifications before our eyes since the opening of the war.

People who were only mildly inoculated with the democratic spirit at first became surcharged with this spirit because of their many reactions. They have been obeying the behests of spiritual impulse, working in war gardens, eliminating luxuries, purchasing bonds, contributing to benevolent enterprises, until democracy is their ruling pa.s.sion. Every effort a man puts forth in the interest of humanity has a reflex influence upon his inner self and he experiences a spiritual expansion. So it has come to pa.s.s that men and women are doing two, three, or ten times the amount of work they did in the past and doing it better. Their aroused and enlarged spiritual impulses are the enginery that is driving their minds and bodies forward into virgin territory, into new and larger enterprises, and thus into a wider, deeper realization of their own capabilities. So the leaven of democracy is working through difficulties of surpa.s.sing obduracy and resolving situations that seemed, in the past, to be beyond human achievement. And of democracy it may be said, as of Dame Rumor of old, "She grows strong by motion and gains power by going. Small at first through fear, she presently raises herself into the air, she walks upon the ground and lifts her head among the clouds." On the side of democracy, at any rate, it would seem that education is beginning to find its way again.

In the thinking of most people democracy is a form of government; but primarily it is not this at all. Rather it is a spiritual att.i.tude. The form of government is an outward manifestation of the inward feeling. Our ancestors held democracy hidden in their hearts as they crossed the ocean long before it became visible as a form of government. The form of government was inevitable, seeing that they possessed the feeling of democracy, and that they were journeying to land in obedience to the dictates of this feeling. In education for democracy the form of government is an after-consideration; that will come as a natural sequence. The chief thing is to inoculate the spirits of people with a feeling for democracy. This germ will grow out into a form of government because of the unity of feeling and consequent thinking. When this spiritual att.i.tude is generated, not only does the form of government follow, but people meet upon the plane of a common purpose and give expression to their inner selves in like movements. They come to realize that, in a large way, each one is his brother's keeper. They are drawn together in closer sympathy and good-will; artificial barriers disappear; and they all become interested in the common good. Their interests, purposes, and activities become unified, and life becomes better and richer. Actuated by a common impulse, they exemplify what Kipling says in his _Sons of Martha_:

Lift ye the stone or cleave the wood to make a path more fair or flat, Lo, it is black already with blood some Son of Martha spilled for that, Not as a ladder from Earth to Heaven, not as an altar to any creed, But simple Service, simply given, to their own kind, in their common need.

As Dr. Henry van d.y.k.e well says, "It is the silent ideal in the hearts of the people which molds character and guides action."

It will be admitted without qualification that the school, when well administered, const.i.tutes a force that a altogether favorable to the development of the spirit of democracy, and no one will deny that democracy is a worthy goal toward which the activities of the school should be directed. It is easy to see just how geography, for instance, may be made a means to this end. The members of the cla.s.s represent many conditions of society, but in the study of geography they unite in a common enterprise and have interests in common. Thus their spirits merge and, for the time, they become unified in a common quest. They become coordinates and confederates in this quest of geography, and the spirit of democracy expands in an atmosphere so favorable to growth. These pupils may differ in race, in creed, or in color, but these differences are submerged in the zeal of a common purpose. Lines of demarcation are obliterated and they are drawn together because of their thinking and feeling in unison. The caste system does not thrive in the geography cla.s.s and sn.o.bbery languishes. The pupils have the same books, the same a.s.signments, the same teacher, and share alike in all the privileges and pleasures which the cla.s.s provides. Their grades are given on merit, with no semblance of discrimination. In short, they achieve the democratic att.i.tude of spirit by means of the study of geography.

If the teacher holds democracy in mind, all the while, as the goal of endeavor, she will find abundant opportunities to inculcate and develop the democratic ideal. By tactful suggestion she directs the activities of the children into channels that lead to unity of purpose. Where help is needed, she arranges that help may be forthcoming. Where sympathy will prove a solace, sympathy will be given, for sympathy grows spontaneously in a democratic atmosphere. Books, pictures, and flowers come forth as if by magic to bear their kindly messages and to render their appointed service. By the subtle alchemy of her very presence, the teacher who is deeply imbued with the spirit of democracy fuses the spirits of her pupils and causes them to blend in the pursuit of truth. Thus she brings it to pa.s.s that the spirit of democracy dominates the school and each pupil comes to feel a sense of responsibility for the well-being of all the others. So the school achieves the goal of democracy by means of the studies pursued, and the pupils come to experience the altruism, the impulse to serve, and the centrifugal urge of the democratic spirit.

CHAPTER THIRTEEN

SERENITY

Serenity does not mean either stolidity or lethargy; far otherwise. Nor does it mean sluggishness, apathy or phlegmatism; quite the contrary. It does mean depth as opposed to shallowness, bigness as opposed to littleness, and vision as opposed to spiritual myopia. It means dignity, poise, aplomb, balance. It means that there is sufficient ballast to hold the ship steady on its way, no matter how much sail it spreads. When we see serenity, we are quite aware of other spiritual qualities that foster it and lift it into view. We know that courage is one of the hidden pillars on which it rests and that sincerity contributes to its grace and charm. It is a vital crescent quality as staunch as the oak and as graceful as the rainbow. It evermore stands upon a pedestal, and a host of devotees do it homage. It is as majestic and beautiful as the iceberg but as warm-hearted as love. It has reserve, and yet it attracts rather than repels. A thousand influences are poured into the alembic of the spirit, and serenity issues forth in modest splendor.

This quality of the spirit both betokens and embodies power, and power governs the universe. Its power is not that of the storm that harries and devastates, but rather that of the sunshine that fructifies, purifies, chastens, and ripens. It does not rush or crash into a situation but steals in as quietly as the dawn, without noise or bombast, and, by its gentle influence, softens asperities and wins a smile from the face of sorrow, or discouragement, or anger. Its presence transforms discord into harmony, irradiates gloom, and evokes rare flowers from the murky soil of discontent. Whatever storms may rage elsewhere and whatever darkness may enshroud, it ever keeps its place as the center of a circle of calm and light. It is Venus of Milo come to life, silently distilling the beauty and splendor of living. In its presence harshness becomes gentleness, hysteria becomes equanimity, and sound becomes silence. From its presence vaunting and vainglory and arrogance hasten away to be with their own kind. By its power, as of a miracle, it changes the dross into fine gold, the grotesque into the seemly, the vulgar into the pure, the water into wine. Into the midst of commotion and confusion it quietly moves, saying, "Peace, be still!" and there is quiet and repose. Like the sun-crowned summit of the mountain, it stands erect and sublime nor heeds the cloudy tumult at its feet. In the school, the teacher who exemplifies and typifies this quality of serenity is never less than dignified but, withal, is never either cold or rigid. Children nestle about her in their affections and expand in her presence as flowers open in the sunshine. She cannot be a martinet nor, in her presence, can the children become sycophants. Her very presence generates an atmosphere that is conducive to healthy growth. There is that impelling force about her that draws people to her as iron filings are drawn to the magnet. Her smile stills the tumult of youthful exuberance and when the children look at her they gain a comprehensive definition of a lady. Her poise steadies the children in all the ramifications of their work, her complete mastery of herself wins their admiration, and her complete mastery of the situation wins their respect. They become inoculated with her spirit and make daily advances toward the goal of serenity. Knowledge is her meat and drink and, through the subtle alchemy of sublimation, her knowledge issues forth into wisdom.

She does not pose, for her simplicity and sincerity have no need of artificial garnishings. Her outward mien is but the expression of her spiritual power, and when we contemplate her we know of a truth that education is a spiritual process.

To the teacher without serenity, the days abound in troubles. She is nervous, peevish, querulous, and irritable, and her pupils become equally so. She thinks of them as incorrigibles and tells them so. To her they seem bad and she tells them so. Her animadversions reflect upon their parents and their home life as well as themselves and she takes unction to herself by reason of her strictures. Her spiritual ballast is unequal to the sail she carries and her craft in consequence careens and every day ships water of icy coldness that chills her pupils to the heart. She has knowledge, indeed much knowledge, but she lacks wisdom, hence her knowledge becomes weakness and not power. She has spiritual hysteria which manifests itself in her manner, in her looks, and in her voice. Her spiritual strength is insufficient for the load she tries to carry and her path shows uneven and tortuous. She nags and scolds in strident tones that ruffle and rasp the spirits of her pupils and beget in them a longing to become whatever she is not. She is noisy where quiet is needful; she causes disturbance where there should be peace; and she disquiets where she should soothe. She may have had training, but she lacks education, for her spiritual qualities show only chaos. The waters of her soul are shallow and so are lashed into tumult by the slightest storm. She lacks serenity.

The test of a real teacher is not whether she will be good _to_ the children but, rather, whether she will be good _for_ the children, and these concepts are wide apart. If our colleges and normal schools could but gain the notion that their function is to prepare teachers who will be good _for_ children they might find occasion to modify their courses radically. Unless she has serenity the teacher is not good for children, for serenity is one of the qualities which they themselves should possess as the result of their school experience and it is not easy for them to achieve this quality if the teacher's example and influence are adverse.