Its originator, though on a small scale, was that sweet spirit, Louise Michel. Whether consciously or unconsciously, our own great Louise felt long ago that the future belongs to the young generation;that unless the young be rescued from that mind and soul destroying institution, the bourgeois school, social evils will continue to exist. Perhaps she thought, with Ibsen, that the atmosphere is saturated with ghosts, that the adult man and woman have so many superstitions to overcome. No sooner do they outgrow the deathlike grip of one spook, lo! they find themselves in the thralldom of ninety-nine other spooks. Thus but a few reach the mountain peak of complete regeneration.
The child, however, has no traditions to overcome. Its mind is not burdened with set ideas, its heart has not grown cold with class and caste distinctions. The child is to the teacher what clay is to the sculptor. Whether the world will receive a work of art or a wretched imitation, depends to a large extent on the creative power of the teacher.
Louise Michel was pre-eminently qualified to meet the child's soul cravings. Was she not herself of a childlike nature, so sweet and tender, unsophisticated and generous. The soul of Louise burned always at white heat over every social injustice. She was invariably in the front ranks whenever the people of Paris rebelled against some wrong. And as she was made to suffer imprisonment for her great devotion to the oppressed, the little school on Montmartre was soon no more. But the seed was planted, and has since borne fruit in many cities of France.
The most important venture of a Modern School was that of the great, young old man, Paul Robin. Together with a few friends he established a large school at Cempuis, a beautiful place near Paris.
Paul Robin aimed at a higher ideal than merely modern ideas in education. He wanted to demonstrate by actual facts that the bourgeois conception of heredity is but a mere pretext to exempt society from its terrible crimes against the young. The contention that the child must suffer for the sins of the fathers, that it must continue in poverty and filth, that it must grow up a drunkard or criminal, just because its parents left it no other legacy, was too preposterous to the beautiful spirit of Paul Robin. He believed that whatever part heredity may play, there are other factors equally great, if not greater, that may and will eradicate or minimize the so-called first cause. Proper economic and social environment, the breath and freedom of nature, healthy exercise, love and sympathy, and, above all, a deep understanding for the needs of the child--these would destroy the cruel, unjust, and criminal stigma imposed on the innocent young.
Paul Robin did not select his children; he did not go to the so-called best parents: he took his material wherever he could find it. From the street, the hovels, the orphan and foundling asylums, the reformatories, from all those gray and hideous places where a benevolent society hides its victims in order to pacify its guilty conscience. He gathered all the dirty, filthy, shivering little waifs his place would hold, and brought them to Cempuis. There, surrounded by nature's own glory, free and unrestrained, well fed, clean kept, deeply loved and understood, the little human plants began to grow, to blossom, to develop beyond even the expectations of their friend and teacher, Paul Robin.
The children grew and developed into self-reliant, liberty loving men and women. What greater danger to the institutions that make the poor in order to perpetuate the poor. Cempuis was closed by the French government on the charge of co-education, which is prohibited in France. However, Cempuis had been in operation long enough to prove to all advanced educators its tremendous possibilities, and to serve as an impetus for modern methods of education, that are slowly but inevitably undermining the present system.
Cempuis was followed by a great number of other educational attempts,--among them, by Madelaine Vernet, a gifted writer and poet, author of L'AMOUR LIBRE, and Sebastian Faure, with his LA RUCHE,*which I visited while in Paris, in 1907.
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* THE BEEHIVE.
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Several years ago Comrade Faure bought the land on which he built his LA RUCHE. In a comparatively short time he succeeded in transforming the former wild, uncultivated country into a blooming spot, having all the appearance of a well kept farm. A large, square court, enclosed by three buildings, and a broad path leading to the garden and orchards, greet the eye of the visitor. The garden, kept as only a Frenchman knows how, furnishes a large variety of vegetables for LARUCHE.
Sebastian Faure is of the opinion that if the child is subjected to contradictory influences, its development suffers in consequence.
Only when the material needs, the hygiene of the home, and intellectual environment are harmonious, can the child grow into a healthy, free being.
Referring to his school, Sebastian Faure has this to say:
"I have taken twenty-four children of both sexes, mostly orphans, or those whose parents are too poor to pay. They are clothed, housed, and educated at my expense. Till their twelfth year they will receive a sound, elementary education. Between the age of twelve and fifteen--their studies still continuing--they are to be taught some trade, in keeping with their individual disposition and abilities.
