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Feb 5 2018

Francis W. Hirst

Free Trade and Other Fundamental Doctrines of the Manchester School

By Francis W. Hirst

DURING the last decade it has been the fashion to talk of the Manchester School with pity or contempt as of an almost extinct sect, well adapted, no doubt, for the commercial drudgery of a little, early Victorian England, but utterly unfitted to meet the exigencies or satisfy the demands of a moving Imperialism. Many of the authors and abettors of public extravagance, and especially of what is called imperial expenditure upon war and armaments, believed themselves to be champions of free trade. It never occurred to them that protection would trickle into the ship, if the plank of economy were removed. But the commercial system of free trade depends for its political safety upon public thrift, because the more the revenue that is required the stronger is the demand of the governing classes that indirect taxation, which bears most heavily upon the poor, shall be increased. During the last three years we have seen indirect taxation increased–‘a widening of the basis’ it is called–and we have seen how this policy led at last to the revival of protection in the shape of a shilling duty on corn. But the corn tax has only lasted a year. The principle which triumphed in 1846 has survived the challenge of 1902 and received a triumphant vindication in the Budget of 1903. In each case the instrument of victory was a Conservative Premier, under whom the party, the interests, and the opinions opposed to the Manchester School were arrayed in a hostile and apparently invincible phalanx…. [From the Introduction]

Book Cover

First Pub. Date

1820

Publisher

London: Harper and Brothers

Pub. Date

1903

Comments

Collected essays and speeches by various writers, including Richard Cobden and John Bright, 1820-1896

Copyright

The text of this edition is in the public domain.

Table of Contents

PART V

SOCIAL REFORM

Part V, Essay I

I.—COBDEN ON EDUCATION

On May 22nd, 1851, W. J. Fox, then member for Oldham, moved—’That it is expedient to promote the Education of the People of England and Wales, by the establishment of Free Schools for secular instruction, to be supported by local rates, and managed by committees, elected specially for that purpose by the ratepayers.’ The motion was supported by Cobden in the following speech, from which a portion is omitted. The motion was defeated by a large majority. Fox’s Bill to promote Secular Education may be found in the fourth volume of his collected works.

NOW, before the House decides upon the subject, it is, in my opinion, right that we should examine the statistics which are before us. Let us, in particular, look to the amount of money which we have granted for educational purposes. For the last five years we have had a grant of £125,000 a year, while there has been but a very trifling increase on the population, and scarcely any to the persons who have received education in consequence of the State grant. And why? Because it is a subject that the Government dare not touch in this House; because the present system is so unsatisfactory, that, in spite of two large blue-books of correspondence and minutes, and an expenditure of £125,000 per annum, the little education we do get in this country is owing to the efforts of the committee of Privy Council; and I do not blame them for those efforts; but I honour them for trying to do that which cannot be done in this House. No one knows better than Government does that it dares not stir the question with a view of getting a grant commensurate with the wants of the country, in order to carry out the system which at
present exists. And now what is it that Government is falling back upon? A local scheme in Manchester, which has already failed in precisely the same way as the Government plan has failed on these religious difficulties. The gentlemen who came to town from Manchester did me also the honour of calling upon me; and I rejoiced to see them endeavouring to overcome the difficulties of realizing a system of education. They told me, as they told the right honourable gentleman the Home Secretary, that they had the concurrence of all the religious sects—that the Roman Catholics had joined them as well as the Dissenters; but I received a letter from them, after their return to Manchester, that, to their surprise and regret, they had to tell me that not two of the Roman Catholic clergy, as the honourable and learned gentleman had stated, but eighteen, virtually the whole body of the Roman Catholic clergy in that town, had seceded from that plan of education. And why? Simply because the committee that met in Manchester made it a fundamental principle of their scheme, that in all schools erected at the public expense in Manchester the authorized version of the Bible should be read; and that being a condition which the Roman Catholics could not comply with, that, of course, separated them altogether from this plan of education.

Now, I ask any one in this House, if any plan of public education can be satisfactory in the boroughs of Manchester and Salford combined, which excludes the poorest of the poor classes? There are in Manchester and Salford at least 100,000 Roman Catholics. They are the poorest of the population; and, if ignorance be an evil, they are the most dangerous part of the population to be left in ignorance. And yet this is a plan on which the right honourable gentleman the Home Secretary relies, in order to relieve him from the difficulty he is in. They are in precisely the same difficulty in Manchester that we are in this House; for I maintain that the little good that is done was done surreptitiously by the Educational Committee of the Privy Council, and not by a
vote in this House. What are the minutes of the Privy Council? Do you suppose they represent the debates in this House any more than they do the motion of my honourable friend (W. J. Fox)? Bring forward a vote for the maintenance of Roman Catholic colleges, in which they will be allowed to carry on in their own peculiar way their own doctrines and worship, and do you think that such a vote will pass this House? There is a fundamental evasion and fallacy about the whole of this educational vote. I ask you, when you talk so much of religious education, if this £125,000 is for religious teaching?—because I understood, when we were passing an educational vote, it was not for religious education. When the vote was first agreed to, in 1834, it was called school-money; it was £10,000 or £20,000 to begin with. Afterwards it was changed to a vote for education; but you did not vote the money for religious education. Could you vote any sum in this House, if it were asked fairly for religious instruction? No, it could not be done; and it could not be done for many years past, and never more shall we vote any money in this House as an endowment for religion; and, therefore, when you talk to me about voting for religious education, I say it is not an accurate description of what we vote it for.

The honourable and learned gentleman the Solicitor-General has talked as if there were some great conspiracy in the country—as if there were some parties aiming to deprive the country of its religious faith; and he seems to assume that, if we allow schools to be established without religious teaching, they would practically be establishing schools to teach infidelity; and he also says, that by establishing schools for secular education without religion, we are, in fact, divorcing morality and religion from education. Now, when the honourable and learned gentleman rung the changes about advancing the attributes of our nature, and of promoting the intellectual qualities at the expense of the religious and moral, he might surely give us credit for knowing that it was practically
impossible to do anything of the kind. We know that religion is a part of moral training as well as the honourable and learned gentleman does; but what we say is, that there is ample provision in this country already for religious training. There is twice as much spent in this country for religious training as there is in any other country in the world. Then how can it be said that we should exclude religion from education? I want to do nothing of the kind.

Again; we have been taunted with the use of the word ‘secular.’ Well, I do not know any other word we could use. I say once for all, I consider there is provision made for religious training, but not for secular training, and therefore I wish to provide for secular education. I want people to be able to read and write—to be able to write their names when they sign a contract, or register the birth of their children; I want people to be trained in habits of thought and forethought; and I do not know any other term than ‘secular’ for this kind of education. But why ring the changes upon secular education? I say, once for all, that I am not opposed to the Bible, or any other religious book, being read in schools.

What I want is, to have the same system of education in England that they have in Massachusetts, in the United States of America. I will not go to Louisiana or Georgia, but my system is that of Massachusetts; and I challenge honourable gentlemen to test that system by the experience of that State, and the good it has effected there. That State is not open to the argument that it was a thinly peopled country: it is an old country, and one which sends forth vast numbers of emigrants; the people are of our own race, and have our own habits; and I want to know why we cannot adopt the same plan in England that they have adopted with success in Massachusetts? We have just now a competition with all the world in the production of that which ministers to the comforts of mankind. If we see the result of ingenuity in any part of the world, we plume ourselves that we can imitate it. If we go to the
Great Exhibition, and find a machine there, however cunningly it may be contrived, we shall find men say that what is done in Boston, in America, we can do in England. But if we adopt the Massachusetts system of education, you say it will make the people an irreligious people. I will meet you on that ground. I have been in Massachusetts, and, testing them by any test you may wish—by the number of their churches, by the number of attendants at their churches, by the amount paid for the teaching of religion, by the attendance at Sunday schools, by the observance of the Sabbath, by the respect paid to religious teachers, by any one test with regard to religion—I can challenge a comparison between Massachusetts and any part of England.

Well, then, the system of education adopted in Massachusetts is a secular system; and do they prevent the children from reading the Bible? Why, I venture to say, that in the report which I hold in my hand of the Board of Education in Massachusetts, there is not a single word about religion from beginning to end; and yet, probably, there is not one in a hundred of these schools where the Bible is not read. I have no objection to a parish having local management having the Bible in its schools as well as any other book; but what they do in Massachusetts we should do here, by saying, as a fundamental principle, no book shall be admitted into the common school which favours the peculiar doctrines of any Christian sect. Well, now, with a people so jealous of their religious independence as the people of Massachusetts are, what they had been able to do surely we can do in England. They had the same battle to go through there that we have. In Massachusetts, originally, they taught the Catechism in their schools, which had been taken there by the Pilgrim Fathers when they left England, and who carried with them as much intolerance almost as they left behind; but another system now prevails, and with the greatest possible advantage.

Practically, I believe that system will work as well in this country as it does in Massachusetts; and if the system
proposed by my honourable friend the member for Oldham were carried out, I am persuaded that in ninety-nine out of a hundred of the parishes in England, nobody would object to the Bible being read in the schools, provided it were read without note or comment. In a vast proportion of these parishes there are no Roman Catholics; but I have that opinion of the good sense and rational conduct of men, that, if there were a very small minority—if there were a few families of Roman Catholics who objected to the reading of the Bible—the reading of it could be so adapted to particular times as not to interfere with any one’s religious conviction, and in a way that would exclude nobody.

I believe that when the system of free schools is adopted, such will be the estimation in which education will be held by the mass of the people, that it will not be easy to keep children from the schools. Where is the difficulty of our doing what has been done in Massachusetts? I will not be driven from that ground. Give me the Massachusetts plan. I declare my belief, that the mass of the people in Massachusetts are as superior in intelligence to the population of Kent, as the latter are to the people of Naples. I say this advisedly. I ask, then, why we cannot have this system in England. Will you tell me it is on account of the Established Church? Why, surely, having an Established Church with a very rich endowment, which supplies a clergyman to every parish, and the means of religious instruction to the mass of the people—for the mass of the people has religious instruction without paying a farthing for it in the rural parishes—will you tell me, having this advantage, you could not, maintain your ground against another people, who have left religion to voluntary effort, and who have endowed their secular schools?

Now, there has been an objection made that this scheme is intended to supersede existing school-rooms; it has been assumed that the plan of my honourable friend (W. J. Fox) must necessarily throw to waste all existing schools belonging to places of worship. I see no necessity for that at all. I
consider that we may make use of the existing school-rooms, as well for this system as for any other, and I never contemplated such a waste as to render useless existing school-rooms. The honourable and learned gentleman the Solicitor-General has told us, and the right honourable gentleman the Secretary of State for Home Affairs is of the same opinion, that if we adopt this plan of secular education we shall shut up all the other schools. That is an admission by the way, that we are going to establish something better than the old system. But they went further, and said, when we shut up the schools we shall deprive the people of religious education, because the great bulk of the people get no religious instruction now, except what they get in their schools.

When my honourable friend the member for Tavistock (Trelawny) ejaculated, ‘What are the clergy doing?’ I thought that was a natural exclamation. We pay £5,000,000 or £6,000,000 a year to the clergy, and it is rather a bold thing for a devotee of the Church to say, if the children do not get religious training in the schools, they will get no religious training at all. The honourable and learned gentleman the Solicitor-General, when he answered that ejaculation of the honourable member for Tavistock, turned immediately to the manufacturing hives, where, from increase of population, he says, there is much ignorance. I beg the honourable and learned gentleman’s pardon; but the great mass of ignorance is not in the manufacturing towns but in the rural districts. I admit, indeed, that there is much ignorance in the manufacturing districts, but it is because the surplus population of the agricultural districts go to the manufacturing districts. I do not blame the clergy for being the cause of that ignorance in secular matters, although I think there is a great deal to be said as to the duty of the clergy to see that all persons in their parishes can read, inasmuch as I cannot see how a person can be a Protestant at all who cannot read; yet I do not attempt to fasten upon the clergy all the responsibility for the ignorance that exists in the country parishes. I know that in many
districts they have undertaken more than any one else for the cause of education, and I know that they find great difficulty in maintaining their schools by voluntary efforts in some places. In many rural parishes, three-fourths of the land is owned by absentees, and the clergy have very little chance of getting support from absentee landed proprietors.

How, then, are we to raise the funds to maintain the schools? I want a plan by which, for the purposes of secular education, a parish would be able to rate property. Let property be rated, and each proprietor, whether he were an absentee or resident, would contribute towards the education of the people. I am firmly convinced that money cannot be better applied in any of the small rural parishes than in providing good secular education. By such an education, the people will gain self-reliance and self-respect. Let them be taught a little geography; let them learn what is going on in other parts of the world—what, for example, is the rate of wages in the colonies—and they will not then rot in parishes where they are a burden on the poor-rates. £80 or £100 a year laid out on education in a rural parish will do more to keep down the poor-rates, and to prevent crime, than the same amount expended in any other way.

I cannot help expressing the great gratification which I feel at the difference between the tone of the discussion this evening, and the tone of the debate last year. For my own part, I must say that there is no other subject on which I feel so tolerant towards everybody as I do on this subject of education. If I see the Government doing something—I care not how—I am grateful for it. If I see honourable gentlemen opposite—whether High Church or Low Church—trying to secure for the people a better education, I thank them. I see the enormous difficulty of taking any combined step, owing to the religious element, which always stands in the way. If ever there be a time, however, when it is necessary for parties to combine in a system of secular education, apart from religious sects, the present is such a time; for no one can deny that
never before was there so much strife and disunion amongst different religious bodies. The honourable member for Stockport (Heald) belongs to a religious community which is torn in twain. Is there to be one set of schools for the reformed, and another for the old Wesleyans? As a matter of economy—as a matter of charity, good-will, and kindness—let us all try to get on neutral ground; let us try to do so, not only on account of the good which will thus be done to the mass of the people of this country, who will never be educated under any other system, but in order that we may have an opportunity of meeting, as it were, out of the pale of those religious strifes which are now more threatening than ever.

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