This article clearly shows that the _Globe_ recognized Ryerson's talents and his professional ability, while objecting to him on political grounds. Mr. George Brown, the _Globe_ Editor, was too shrewd a man, and had too strong an interest in popular education, not to see that Ryerson was working a reformation in school affairs. The following from a _Globe_ editorial of September 14th, 1850, is really a tribute grudgingly paid to Ryerson's efforts:--

"While other professions, the clergy, the lawyers, the physicians, have long gained a certain position and influence in society, and have a.s.sumed the management of their own affairs, teachers, as a cla.s.s, have, until lately, stood alone, disregarded by the community, and in many instances treated as beneath the notice of men infinitely their inferiors in mental acquirements, and engaged in pursuits certainly not more important to the well-being of the community. While others were improving their circ.u.mstances and acquiring wealth and power, the schoolmaster alone appeared stationary, doomed to drag on a life of poverty and contempt, and looked upon by parents as a sort of nurse for their naughty children, who received their wages for their services, and not to meddle with the affairs of the world. We but repeat what we wrote some years ago, prior to any of Egerton Ryerson's schemes, when we say that it is a reproach to the Christian world, that those who prepare the rising generation for entry into business life, should have been left so long to poverty, and to have occupied so low a place in society. Only conceive a schoolmaster--profoundly versed in the vast variety of knowledge which the human mind can master, a man who can solve the most difficult problem in mathematics, and take the highest flights in astronomy--rarely reaching beyond the mark of a person to be patronized. To such a man, the constant toil and drudgery of a school, the annoyance of unruly children and unreasonable parents, and above all the pinching poverty to which he is too often subject, present a life of hardship which it is difficult to conceive. The smith, or the carpenter of the village, may by industry realize something for the wants of a surviving family, and the shopkeeper, or the baker, may perhaps become wealthy; but the idea of a schoolmaster having any other position than poverty, would be thought the height of absurdity."

Ryerson believed that if school trustees were given the option of free schools and power to enforce taxation for their support, they would soon abolish rate-bills upon parents. Public sentiment was rapidly changing.

This was fairly shown by the city of Toronto, where there were many wealthy men who objected to free schools, and where private and denominational schools were more popular than in any other part of Upper Canada. In March, 1851, a committee of the Toronto Board submitted to the Chairman a special report showing that 3,403 children who should be in the schools of that city were roaming the streets and growing up without educational advantages of any kind. The report ascribed this condition of affairs mainly to two causes, rate-bills and lack of school accommodation, and concluded by making a strong stand for free schools.

The Toronto _Globe_ had scoffed at free schools in 1848. The rapid change that took place in the views of this journal is a fair index of the change that was taking place among the people of Upper Canada in regard to free schools. I shall, therefore, quote from the _Globe_ to show the trend of public opinion on free schools during the early fifties. As early as January 30th, 1851, the _Globe_ said editorially:

"We are glad to observe that the plan of free common schools has been adopted at the recent annual meetings in very many school sections throughout Upper Canada. The best gift the people of Canada can confer on their children is education, sound, practical education available to all. Public money employed in educating the ma.s.ses is a most profitable investment, and we hope the day will soon be when a good education is open to every child in the country."

On January 5th, 1852, the _Globe_ expressed itself as follows:--

"The most important change proposed in our present system of common schools, is the abolition of all direct charges against the parents of the children attending, and the support of these inst.i.tutes by direct tax on the whole body of the people. We trust the day is not far distant when the Reserve and Rectory lands will be devoted to the support of the common schools of Upper Canada, the school tax abolished, and the unspeakable advantages of a sound education placed without any charge within the reach of every child in the Province. Every effort should be put forth to effect this, but meantime let us seek to obtain the best system which our position admits of, and that, we believe, is an entirely free system supported by a direct tax. There are many reasons urged against this proposed change by sincere friends of education, which are not without weight. It is said to be unjust and tyrannical to make people who are childless pay for those who are blessed with a numerous progeny; it is urged that parents will value the blessing of education more, when they are compelled to pay for it; it is alleged to be a weakening of the parental tie, to take the expense of the education of the child from the shoulders of the parent.

These arguments will have more or less influence according to the position and character of the individual who considers them, but we a.s.sert without fear of contradiction that all the evils which our warmest opponents antic.i.p.ate from the introduction of free schools sink into insignificance beside the frightful consequences of our children growing up in the blindness of ignorance, the result which a free system is designed to avert. No reasonable disinterested man would place the one cla.s.s of evils in comparison with the other....

"Many opponents of free schools, however, are willing that the children of the poor should be educated without charge, as they are at present. Most parents, however, would be, and are, prevented by their pride from taking advantage of this favour, and we think it highly desirable that the idea of begging education, or anything else, should be set as far as possible from the mind of every Canadian. The children of the poor should look to the common schools as a place to which they have a right to go, having paid a quota of the expense in proportion to their means, in the same way that they claim the right to walk the pavement, and on the same grounds. It is indeed a n.o.ble thought to place the education of the people in the same position as the protection of the people and the government of the people, to make it one of the necessaries of the existence of a state in peace and security, and to provide it at the expense of all, for the benefit of all. With a Government formed as ours is by the people, and entirely under its control, our only safeguard against anarchy and confusion is the intelligence and right of the people. A thorough system of common school education is the only means which can ensure these high advantages. Education ought to be universal, and to be so, it must be entirely free from all expense; there must be inducements held out to the short-sighted, unwilling parent."

As I have already shown, free schools had stronger opposition in Toronto than at any other point, yet at a large public meeting held in January, 1852, in St. Lawrence Hall,[82] there were only twelve people who opposed a motion for free schools. Later in the same month Doctor Ryerson himself attended a public meeting in Toronto and discussed the free school issue. I shall quote from his speech[83] to show how skilfully he could use a concrete ill.u.s.tration to influence public opinion. "Speaking of free schools he said he well remembered how he went to visit one of the public schools of Boston, the High School, where boys were prepared for College, yet as free of expense to all cla.s.ses as the lowest, and the Mayor of the city, who accompanied him, wishing to give a lesson in aristocracy, probably, pointed out two lads who occupied the same seat. He told him that one of these was the son of Abbot Lawrence, the great manufacturer, and now American minister in England, and the other was the son of the doorkeeper of the City Hall, which they had just left. They were enjoying the same advantages, the son of the millionaire and the son of the doorkeeper; that was what he wished to see in Canada, the sons of our poor have the same opportunity of educational advancement as those of the rich. Did it appear from this that the rich did not attend the common schools of Ma.s.sachusetts?

The Governor of that State, in a speech which he made lately at Newbury Port, said that if he had as many sons as old Priam, and was as rich as Astor, that he would send them to the free school. There were rich and proud men in Ma.s.sachusetts, undoubtedly, who would not send their children among the poor, and rich stingy men who objected to be taxed for other people's children, but they were the exceptions to the rule.

There was one fact that he wished to mention in connection with the free schools of Ma.s.sachusetts. A body of European clergy belonging to the Catholic Church had gone to their Bishop in Boston to request him to use his influence against the free school system. He returned for answer that he knew the character of the schools, having been educated in them, and having owed to them his position in the Church and the world, and would do nothing to impair their usefulness."

[82] See report in _Globe_ of January 10th, 1852.

[83] See report in _Globe_ of January 13th, 1852.

It would be a mistake to suppose that there were not valiant champions against the free school principle, and it would be a worse mistake to suppose that all the sound arguments were on the side of free schools.

The following letters from the Reverend John Roaf, a Toronto clergyman (Congregationalist), will give a fair idea of the stand taken by those who favoured rate bills upon parents. The first letter, published in the _Globe_, January 31st, 1852, is as follows:

"I am happy to inform you that school section No. 1, Township of York, including the village of Yorkville, have this day negatived a proposal to have a free school, preferring to give the teacher 60 from the Public funds, and a right to charge 1s. 3d. per month for every child attending the school. The mechanics and labourers here have thus discharged the power, for there cannot be any such right, so wrongfully given them by the School Act, to educate their own children at the expense of their more wealthy neighbours. All praise to their honesty. Thus they will escape from the pauperizing tendencies of the free school system. They encourage their schoolmaster with the hope of being rewarded for making a good school. They suffer the proprietors of private schools to maintain a useful compet.i.tion with the common school teacher; they keep up valuable select schools, and yet in return for the public fund, they will get free education for the children whose parents need exemption from the school fees.

"May we not hope that the city of Toronto will next year follow this honourable example, and spurn the unrighteous counsel which is introducing communism in education to the undermining of property and society? The French people and the Normans ought to serve as warnings of the abyss to which this plausible socialism is enticing us."

The second letter was published in the Toronto _Globe_, February 5th, 1852:

"The idea of the outlay for education being profitable for the holders of property, and thus justifying the impost, is much like a joke; for surely no one thinks it necessary to force upon men of property so great a gain, as they seldom need be convinced by their poor neighbours where their true interests lie. Gain indeed; why, probably three-fourths of the children now in the Toronto common schools will carry their education away to the West, and here be succeeded by others who will similarly want to use our property for their own benefit. Besides we might give free education to those who otherwise would be dest.i.tute of it, but make those purchase it who have the means.

"While I thus dwell on the injustice of the arrangement, I do so because what is unjust cannot be wise, and not because the futility of the system is not otherwise apparent. The free system divests the teacher of all proprietary and personal interest in his school, and will speedily render him sycophantic and servile to his trustees, but haughty and negligent towards his pupils and friends. It will throw education into the hands of an electioneering party, and what kind of party that will be in such places as Toronto, need not be said. It will destroy all the confidence and love felt towards the teacher as the employee and friend of the child's parents, and subst.i.tute for them a cold respect due to the public official. It will render school attendance desultory and variable, because unpaid for, and always to be had for asking. Instead of the soft, familiar, and refined circle in which wise parents like to place their children, it will drive gentle youths and sensitive girls into the large herds of children with all the regimental strictness and coldness and coa.r.s.eness by which such bodies must be marked, and thus, while the child asks bread you will give him a stone."

The opposition to free schools did not all come from wealthy property-owners who objected to educating the children of the poor.

Voluntary schools, wholly independent of Government control and closely allied with some church, were already in operation in populous centres in Upper Canada. The managers of these schools had to depend wholly upon subscriptions and fees. So long as all schools were supported mainly from rate bills upon parents the purely voluntary schools were not at a serious disadvantage. But if free common schools were established, then all patrons of voluntary schools must submit to be taxed twice for the education of their children. The following from a _Globe_ editorial of February 14th, 1852, shows that the effects of free schools upon voluntary schools were fully appreciated:

"The _Patriot_ of Tuesday gives us the real reason for his opposition to free schools. Formerly he talked of pauperizing the whole people, of socializing them, of a number of other direful evils to be dreaded as consequences of all free schools. In his last article, however, he admits that his main objection is, that denominational schools can never be supported beside those entirely free. We commend this fact to our friends who are sincerely opposed to sectarian education, and yet are not prepared to accept the principles of entire freedom. It is undoubtedly true what the _Patriot_ says, denominational schools cannot exist beside free schools. So long as we continue to exact payment from parents, so long will efforts be made by the sects to obtain aid from the public funds and private support in order to weaken the common schools, draw away scholars from them, and destroy their efficiency. When the schools are supported entirely by taxation, no such attempts can be met with success. No sectarian school only partially supported by the State can compete with the free inst.i.tution, and no one would be foolish enough to propose to endow more than one entirely free school. The people would not stand the taxation. The free principle is a deathblow to the attempts of the priests to get the education of the people into their own hands, to train up the children in cla.s.ses and denominations, to shut them out from free knowledge, and to give them just what pleases their prejudiced views. The _Patriot_ thinks it would be tyrannical to prevent the establishment of sectarian schools by means of a free system. We cannot see it in that light. The denominational plan has been tried in England, but it has failed. The schools were never established in sufficient numbers to educate the people. It is not reasonable to expect that sects managed by cliques of clergymen in the large towns should be able to manage a complete system of education for the people. The very idea is absurd. Are we then to give up our efforts for the education of the people, because these efforts would interfere with the small, ineffectual endeavours these denominations might make to secure proselytes to their churches through secular schools?

Certainly not; the greatest friend to sectarian education could not admit that; and we who oppose that system rejoice that free schools, which are spreading so fast, will effectually put down the endeavours of the sects after educational influence which has produced both in Ireland and England such a scarcity of knowledge, and which have not been without their ill-effects in Canada."

These quotations will for us serve two purposes. They give a fair picture of the free school movement, and they sum up the arguments for and against State education. No thoughtful person in this age can observe the apathy of thousands of people in regard to the education of their children without at times feeling that these people would appreciate schools much more if they had to make some personal sacrifice to secure their advantages. But further thought is almost certain to convince us that free schools are the natural support of a democratic government, and that without their socializing influence a self-governing people would always be more or less at the mercy of demagogues.

CHAPTER VIII.

_RYERSON AND SEPARATE SCHOOLS._

The purpose of this chapter is to set forth as briefly as possible the origin and development of Separate Schools in Upper Canada, showing incidentally the part taken in that development by Doctor Ryerson.

If we seek to discover the primary cause of our Separate School system we undoubtedly find it in the almost unanimous desire of the pioneer settlers to have the Common Schools established upon a basis of Christianity, and to secure for their children some positive instruction in the Holy Scriptures. From their standpoint secular schools were of necessity G.o.dless schools. We need also to remember that sectarian prejudices were more bitter seventy years ago than they are to-day.

Dogma and religion were thought to be inseparable. To-day the various bodies of Christians throughout the world make much of what they hold in common; seventy years ago their grandfathers could not forget the petty differences of doctrine that held them apart. If the schools were to give religious instruction, and if the adoption of some form of instruction acceptable to all was impossible, then separate schools were the logical outcome. And as separate schools for each one of the many sects into which the scattered population of Upper Canada was divided were clearly impossible it naturally followed that such schools were established for Roman Catholics who were comparatively few in number, and who differed in doctrine from Protestants more radically than the various Protestant bodies differed amongst themselves. No one of the Protestant bodies could object to the reading of the Protestant Bible in the schools, but the Roman Catholics naturally objected to their children taking any part in such an exercise.

As pointed out in Chapter IV., the Common School Act of 1841 laid the foundation of Separate Schools. The provisions of that Act applied to the United Canadas. In any township or parish any number of dissentients might elect a trustee board and establish a school, receiving for its support public money in proportion to their numbers. It is clear that in practice under this clause a dissentient school could be established only where the dissentients were sufficiently numerous to furnish at least fifteen children of school age, and contribute a considerable sum for school purposes. Another clause in the Act of 1841 required the Governor to appoint, in towns and cities, school boards made up of an equal number of Protestants and Roman Catholics, the Protestants to manage schools attended by Protestant children and the Catholics to manage schools attended by Catholic children. But this clause made no provision for Roman Catholics from two or more city school sections combining to form one school for their children, and as Catholics in a single city section were seldom if ever numerous enough to form a school the Act was practically inoperative in securing separate Roman Catholic schools.

The Bill of 1841, as introduced into the a.s.sembly, contained none of the above provisions for Separate Schools, and the question naturally arises, why were they inserted? Several pet.i.tions were presented from Boards of Education, and some from Synods of the Presbyterian Church, praying that the Bible be made a textbook in the schools. Bishop Strachan and the clergy of his diocese pet.i.tioned "that the education of the children of their own Church may be entrusted to their own pastors, and that an annual grant from the a.s.sessments may be awarded for their instruction."[84] The Roman Catholic Bishop of Kingston also pet.i.tioned against the Bill as brought in, but did not expressly ask for Separate Schools. It seems natural then to infer (and the Journals of the a.s.sembly for 1841 bear out this inference), that the amendments granting Separate Schools were a compromise.

[84] See copy in D. H. E., Vol. IV., p. 20.

Another amendment authorized Christian Brothers to teach even if they were not naturalized British subjects. In 1843 the Act of 1841 was repealed in so far as it related to Upper Canada. The new Act made it unlawful in any common school to compel the child to read from any religious book or join in any religious exercise to which his parents or guardians objected. It also provided that if the teacher of a school were a Roman Catholic, then any ten householders or freeholders might pet.i.tion for a Separate School with a Protestant teacher or, in the same way, Roman Catholics might form a Separate School if the teacher were a Protestant.

The grants to these Separate Schools were to be that proportion of the total school fund in any Munic.i.p.al District that the children in actual attendance at the Separate School bore to the total number of children of school age in the district, and they were subject to the same rules and regulations regarding courses of study and inspection as the Common Schools.

In 1847 an amendment to the Common School Act was pa.s.sed known as the Towns and Cities Act. This Act gave the Trustee Boards of towns and cities full power to determine the number of, and regulate, denominational schools. An extract from Ryerson's Annual Report for 1847 as presented to the Provincial Secretary will make clear the nature of the Act and the Chief Superintendent's views of it. Speaking of the provision for Separate Schools in the Act of 1843 he says:

"I have never seen the necessity for such a provision in connection with any section of the Common School Law, which provides that no child shall be compelled to read any religious book or attend any religious exercise contrary to the wishes of his parents and guardians; and besides the apparent inexpediency of this provision of the law it has been seriously objected to as inequitable, permitting the Roman Catholics to have a denominational school, but not granting a similar right or privilege to any one Protestant denomination ... nor does the Act of 1847 permit the election of any sectarian school trustees nor the appointment of a teacher of any religious persuasion as such even for a denominational school. Every teacher of such school must be approved by the town or city school authorities. There are, therefore, guards and restrictions connected with the establishment of a denominational school in cities and towns under the new Act which did not previously exist; it, in fact, leaves the applications or pretensions of each religious persuasion to the judgment of those who provide the greater part of the local school fund and relieves the Government and Legislature from the influence of any such sectarian pressure. The effect of this Act has already been to lessen rather than to increase denominational schools, while it places all religious persuasions on the same legal footing, and leaves none of them any possible ground to attack the school law or oppose the school system. My Report on a system of Public Elementary Instruction for Upper Canada, as well as various decisions and opinions which I have given, amply show that I am far from advocating the establishment of denominational schools; but I was not prepared to condemn what had been unanimously sanctioned by two successive Parliaments."[85]

[85] See copy in D. H. E., Vol. VII., p. 178.

During the Legislative Session of 1850, and while the School Bill was under discussion, a pet.i.tion was presented by prominent Roman Catholic authorities praying for some modifications of the provisions for Separate Schools in the Bill then before the House. The result was that the 19th clause of the Act of 1850 made it compulsory upon the Munic.i.p.al Council of any township or the School Board of any city or town or incorporated village, upon the written request of twelve or more resident heads of families, to establish one or more Separate Schools for either Protestants or Roman Catholics. At this time only fifty-one Separate Schools were in operation in the whole of Upper Canada,[86] of which nearly one-half were Protestant.

[86] See circular, issued by Ryerson, of April 12th, 1850, to Munic.i.p.al Councils on Act of 1850.

According to a letter written by Ryerson to Hon. George Brown[87] there was a movement among certain Anglicans to secure Separate Schools for their children. Had Roman Catholics and Anglicans[88] both secured Separate Schools, it would have wrecked the Common School system, and these two denominations acting in concert were strong enough to defeat the Baldwin-Lafontaine Government. Acting on Ryerson's suggestion, the Government conceded in the main the Roman Catholic claim and secured their support to the Bill. This Bill gave Separate Schools one distinct advantage over the Act of 1843. It made their share of the Separate School fund that part of the total fund which the Separate School attendance bore to the total school attendance. But Separate School supporters were still far from having their schools recognized as a right and placed on an equality with Common Schools. Separate Schools were granted as a privilege or concession, but not as a right. Let me quote from Ryerson's circular to town reeves on the Act of 1850: "But, notwithstanding the existence of this provision of the law since 1843, there were last year but 51 Separate Schools in all Upper Canada, nearly as many of them being Protestant as Roman Catholic; so that this provision of the law is of little consequence for good or for evil....

It is also to be observed that a Separate School is ent.i.tled to no aid beyond a certain portion of the School Fund for the salary of the teacher. The schoolhouse must be provided, furnished, warmed, books procured, etc., by the persons pet.i.tioning for the Separate School. Nor are the patrons or supporters of a Separate School exempted from any of the local a.s.sessments or rates for common school purposes."[89]

[87] See D. H. E., Vol. IX., p. 25.

[88] It is not meant to suggest that even a majority of the Anglicans would have done anything to wreck the Common School System. As a matter of fact, only a few of the Anglican laity sympathized with the extreme views of Bishop Strachan, either in Common School or University affairs.

[89] See D. H. E., Vol. IX., p. 208.

This makes it clear that Separate School supporters were liable to be taxed by the munic.i.p.ality for the support of Common Schools; they might be called upon to pay an a.s.sessment to build, repair or furnish a Common School, or to pay a part of the teacher's salary. On the other hand, the only aid they received in support of their own school was a share of the legislative and munic.i.p.al grants which together made up the school fund.[90] It will at once be seen that every step toward free Common Schools placed the Separate School supporters at an increased disadvantage because it made them contribute more and more toward the Common School.

[90] It was long a favourite argument of those opposed to Separate Schools that inasmuch as the bulk of the property was owned by Protestants, the Roman Catholics were not ent.i.tled to a share of the school fund reckoned on the basis of the pupils' attendance.