Historic Towns of New England. Various

their religious ideas. And we shall be naturally led to do this if we remember that, in the beginning, each settlement or town was, before all things, a congregation, and that the town-meeting was in most cases the same thing as the assembly of the congregation. In Virginia, where the colonists remained members of the Anglican Church, there was no town-meeting, but only select vestries as in England, and these had certainly lost all family likeness, if they really were related to the Thing and the Tungemot.”

      In due time, when pioneers from New England found their way to the then virgin lands of Central New York, the valley of the Ohio, and the northern half of the vast valley of the Mississippi, they carried with them the political and religious ideals of New England. Where they were a large majority of the settlers within a given territory, or where at the time when its organic structure was forming they dominated it, the town was established as the political unit in the territory. Such was the case in Michigan, Illinois, Wisconsin, and Minnesota. Where New England settlers joined with those from the Middle States, or the border States of Kentucky and Virginia, they often found it necessary to compromise on a system in which the county and the town were peers, as in Ohio, Indiana, and Iowa. But, as experience has proved, the modified township system, as it is found in Illinois and Michigan, is more advantageous than the system of divided authority, and many of the Western States are gradually adopting it, California, Nebraska, and the Dakotas having recently made it either permissible or mandatory.

      Nor are signs lacking that in the South, as its white population increases by immigrants from the North, as the patriarchal and pastoral type of civilization gives way to the modern industrial and corporate type, as cities and towns multiply, and local as well as State pride has free chance to develop, there will be an adoption of the modified township system and a gradual abolition of the county system.

      Among the changes of the last half-century in New England, one notable one has been the tendency of the larger towns to adopt the city form of government as soon as it was deemed that the increase of population warranted the step and made it necessary. This fact, as well as the marked increase of urban population in New England,[60] is counted by some students of her social development as indicative of retrogression, however inevitable. Certain it is, that if the town of Brookline, with its population of 16,164, and its property valuation of $64,169,200,[61] and annual appropriations of more than $900,000, can still work the ancient machinery of the town-meeting without the slightest loss either of a pecuniary or a civic sort, other towns, with a smaller population and much smaller valuation of property, cannot reasonably claim that mere physical growth is any warrant for the change from a system so purely democratic to one less so and much more readily adapted to serve the ends of partisan bosses and those who batten at the public crib.

      The third of the indispensable and ever-present institutions found in every New England town or village is the public school, open to all and supported by all. Roman Catholic, Protestant and Jew, Caucasian and African, French Canadian and Irish, Italian and Portuguese, English and German, mingle in the school-room and learn the essential likeness of each to the other, their common and peculiar gifts, and their common duties to God and the State. No man in the community is so rich or aristocratic as to escape taxation for support of the school, even though his children may never darken the doors. No man in the community is so humble or so poor as to be debarred from sending his children to the highest as well as to the lowest grades. Unsectarian in the sense that they derive support from taxpayers of all sects and inculcate the dogmas of none, secular in the sense that religion is not a part of the curriculum, they ever have been a bulwark to the cause of religion, partly by reason of the example of the teaching force, who usually are men and women with religious faith as well as mental attainment, and partly because they have developed the rational powers of men, and thus enabled them to discriminate between superstition and truth. Beginning, in the more favored and advanced communities, with kindergarten instruction for young children, and not ceasing until the youth or maiden is prepared to enter the college or university, the State and the town, co-operating together, make it possible for every parent to give to his children, or for every ambitious or friendless boy or girl to secure for himself or herself, at the public expense, a thorough preparatory education. Nor is there any item of his yearly tax bill which the typical New Englander pays with greater alacrity and more certainty of belief as to its equity or economy than his annual contribution for popular education. For it is ingrained in his very being, woven into the texture of his life, to believe, as Garfield said, that “next in importance to freedom and justice is popular education, without which neither freedom nor justice can be permanently maintained.” Moreover, being shrewd as well as a man of high principles and a lover of learning for its own sake, the New Englander is convinced that it pays to be educated, and to have educated neighbors and children. His reasoning takes this form: The more children in the schools, the fewer youths and adults in the jails and poorhouses. The better informed the mill operatives, the larger the output of the mills. The higher the standard of living, the larger the demand for the product of the soil and the loom, and the better the home market. The more intelligent the voter, the less the seductive power of the demagogue and the “political boss.” In short, the New England people have always believed, and still believe, what the inscription on the Public Library in Boston declares:

      THE COMMONWEALTH REQUIRES THE EDUCATION

       OF THE PEOPLE AS THE SAFEGUARD

       OF ORDER AND LIBERTY.

      That the policy has been a wise one, is indicated by New England’s share in the various struggles for liberty which the country has seen, the stability of all her institutions, her exemption from disorder and industrial disputes which culminate in violence, her inhospitality to “boss rule” in politics, and the thrift and prosperity of her citizens.

      Historically speaking, the “public school” is a very ancient New England institution. Boston had one as early as 1635, and in 1647 the General Court of Massachusetts enacted:

      “That to the end that learning may not be buried in the graves of our forefathers, it was ordered in all the Puritan colonies that every township, after the Lord hath increased them to the number of fifty households, shall appoint one to teach all children to write and read; and when any town shall increase to the number of one hundred families, they shall set up a Grammar School, the master thereof to be able to instruct youth so far as they may be fitted for the University.”

      Nine years earlier, in 1638, the same body had founded a college (Harvard) at Cambridge, in order, as they said, that “the light of learning might not go out, nor the study of God’s word perish.” These two acts of the General Court may be reckoned as the germs from which has developed that system of secondary and higher education which has given Massachusetts the place of leader in the history of education in America.

      In 1645, Connecticut passed a law similar to the earlier Massachusetts statute of 1642, but not until 1701 was Yale University founded at New Haven. Rhode Island did not have a system of popular education until just as the eighteenth century was closing. New Hampshire, Maine, and Vermont accepted the Massachusetts methods and ideals, with some minor variations.

      Devout as were the founders of New England, it followed inevitably that they should establish institutions where their children might obtain a distinctly religious training as well as a general education. Thus, for a long period of New England history, the Christian academy, under denominational control, flourished just as it does now in the West, and for much the same reason. As the public-school system has expanded, as town after town has added the high school to the primary and grammar school, as sectarian fences have toppled over or ceased to be restrictive, the academy of the old type has ceased to play the part it once did in New England life. But, in any survey of the history of education in New England, it should not be overlooked. Many excellent institutions of this type still survive to meet the demands of those persons who either distrust the public high school, or else are unable to send their children to one, owing to residence in towns where the school system has not developed to that extent. But, as a rule, the New England boy and girl, no matter what the social station or wealth of his or her parent, still “derives his or her preparation for college or life from the community in which he or she lives.” And, as Phillips Brooks said in his address at the two hundred and fiftieth anniversary of the Boston Latin School:

      “That