smoke of his pipe. The witch started him off to the village, and said:

"If any ask thy name, it is 'Feathertop,' for thou hast a feather in thy hat, and I have thrust a handful of feathers into the hollow of thy head. And thy wig, too, is of the fashion they call 'feathertop'; so be Feathertop thy name."

As he passed down the principal street, the townspeople gazed in awe, taking him for such nobility as a French ambassador, or a Spanish adventurer. Only a child and a cur saw him as he really was. But while in the home of Justice Gookin, he chanced to catch his reflection in a truthful plate mirror. He hurried back to Mother Rigby, howling out in self-contempt:

"I've seen myself, mother! I've seen myself for the wretched, ragged, empty thing I am. I'll exist no longer."

Poe could not be a humorist for the same reason that he could not paint character, because of his lack of human sympathy. Such stories as "The Thousand-and-Second Tale of Scheherazade," "The Literary Life of Thingum Bob Esq.," "Silence: A Fable," and "Some Words with a Mummy," are his only failures, and they are the ones in which he tried to be humorous.

Finally, besides Hawthorne's humor, which kept his tales from lapsing into pessimism, he frequently introduced children when he wanted to dispel the gloom of a situation. In "Ethan Brand," little Joe is the only one who responds naturally to the mystery in the case of the old lime-burner. It is he who does most to give the story its realistic atmosphere. Also, in "The Artist of the Beautiful," the part of the spiritualized butterfly would not be so effectively developed had it not the finger of the little child on which to alight and vary its behavior.

But the peculiar qualities which thus set Hawthorne's work apart cannot be completely analyzed: they must be felt. It may be said in general, however, that it is due partly to the originality of his subject-matter, and partly to the refined beauty and subtle suggestiveness of his style. Poe, himself an artist in the field of the short story, was quick to recognize and pass favorable criticism upon his great contemporary. He writes thus of him:

"Mr. Hawthorne's distinctive trait is invention, creation, imagination, originality,—a trait which, in the literature of fiction, is positively worth all the rest. But the nature of the originality, so far as regards its manifestation in letters is but imperfectly understood. The inventive or original mind as frequently displays itself in novelty of tone as in novelty of matter. Mr. Hawthorne is original in all points. It would be a matter of some difficulty to designate the best of his tales; we repeat that, without exception, they are beautiful. He has the purest style, the finest taste, the most available scholarship, the most delicate humor, the most touching pathos, the most radiant imagination, the most consummate ingenuity; and with these varied good qualities he has done well as a mystic."

Such criticism means much in itself, because it comes from the pen of one who has world-wide fame as a writer of tales. Poe's stories have a brilliant intensity which one does not find in Hawthorne, but the latter is superior in evenness of workmanship, in knowledge of human nature and ability to delineate character, in moral and spiritual elevation, and in sanity of soul. But each within his own range of theme and technique is an artist in American literature, and both are numbered among the greatest literary artists of their time.

1 From review of "Twice Told Tales" and "Mosses from an Old Manse," published by Poe in Godey's Magazine, in 1846.

Socialization of High School History

G. V. PRICE, SUPERINTENDENT OF SCHOOLS, COLONY, KANsas.

E are getting a new point of view in secondary education. The newer books on sociology give a large

W place to education as a factor in progress. Pro

fessor Todd's "Theories of Social Progress" emphasizes throughout the importance of education in any conscious scheme of social advance. "Progress is possible," he says, "only when along with the indi

vidual power of initiating changes there exists a social aggregate capable of appreciating and conserving them. Social advance depends upon the extent to which knowledge is diffused, and the freedom with which it pervades all society." The final significance of education, he asserts, is the equalizing of opportunity, or, in Ward's phrase, is the "equitable distribution of the fruit of achievement" through the universal diffusion of extant knowledge. He maintains that genius exists in every one of us and he attributes "the social waste of unguided personal ability" to inadequate education.

In the same class with professor Todd's book must be placed, to choose at random, Professor Dewey's "Democracy and Education," and Professor Smith's "Introduction to Educational Soci- ology." The aim of this newer education is to "create social solidarity by means of a social type marked by service rather than exploitation."* The spirit in which the school work is done is the important thing. Professor Cooley declares that he will pardon some minor faults of the curriculum if he is certain that the school is "teaching everyone a community spirit that shall be the basis at once of citizenship, of morals, and of religion.' Thus Dr. Scott urges as the highest aim of education "the capacity for effective social service of a self-organized and voluntary character," and the real test is that moral life whose fruit is "self

Theories of Social Progress, p. 522.

1 The Social Process, p. 76.

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organized co-operative production for the service and the upbuilding of human beings."

The inculcation of this essential attitude cannot be left to chance. It is not sufficient to have "social education in the school." It must be taught directly. The purpose of this paper is to show that high school history may contribute to this purpose. "We may acknowledge at the outset that all sound training, through whatever feature of the curriculum, contributes to this desired end, but we are nevertheless convinced that historical training affects the result most directly."*

The socialization of history has already proceeded far enough that we may classify the historian with reference to the "New History." Thus Professor Robinson writes: "The ideal history for each of us would be those facts of past experience to which we should have recourse oftenest in our endeavors to understand ourselves and our fellows. No one account would meet the needs of all, but all would agree that much of what passes for the elements of history meets the needs of none. No one questions the inalienable right of the historian to interest himself in whatever phase of the past he chooses. It is only to be wished that a greater number of historians had greater skill in hitting upon those phases of the past which will serve us best in understanding the most vital problems of the present." The ultimate value of historical instruction is to make so clear the nature of social process that progress may be taken in hand and consciously assisted.1

That modern society needs such direction is obvious enough. The industrial revolution has brought us elements of power that we have not yet learned how to use. When the war threatened Europe in 1914, the chancelleries were unable by the old methods of diplomacy to control the new immensities of power that came with the industrial revolution and the growth of intense nationalisms. The real dawn of human progress will be when the new energies of science and industry are harnessed to a constructive social program. The knowledge we need, as Plato tells us, is "that which uses as well as makes.”

*Committee on History and Education for Citizenship. Hist. Out. Ap. 1919. 1 "New History," 25, p. 252.

Historians and sociologists have generally accepted the idea that progress may be achieved through control. It is an attainment and not due to some ameliorative drift. As John Morley wrote in his Essay on Compromise: "It would be odd if the theory which makes progress depend on modification forbade us to attempt to modify. When it is said that the various successive changes in thought and institution present and consummate themselves spontaneously, no one means by spontaniety that they come to pass independently of human effort and volition. On the contrary, this energy of the members of society is one of the spontaneous elements. It is quite as indispensable as any other of them. Progress is not automatic. . . . The world grows better because people wish that it should, and take the right steps to make it better." Professor Todd has shown conclusively that it is possible to work out concrete tests of progress. Some of these would be: "The expansion of the numbers of men and a higher level of material wants and their satisfaction; greater emphasis upon intellectual values, wider participation in all material and intellectual gains; change of penal machinery from terror to reformation; trend from force to rational persuasion as seen in government, in education, in religion, and in the family."*

Just now those who oppose a rational control of the social process point to Germany for what may be the result of a too narrowly conceived analysis of progress. There can be no denying the result. Lord Cromer told the House of Lords that "The total moral collapse of Germany was the most extraordinary event in recorded history. Side by side with a great advance in material prosperity and scientific knowledge there had been a deterioration of character. The whole national mind of Germany had become materialized." Gerard in "My Four Years in Germany," has shown how complete was the state control over education: "From the time when he is four years old the German is disciplined and taught that his Government is the only good and effective form. The teachers in the schools are all Government-paid and teach the children only the principles desired by the rulers of the German

Op. cit., p. 119.