The English Utilitarians, Volume I.

. A growing facility for forming associations of all kinds, political, religious, scientific, and charitable, is an obvious characteristic of modern progress. Where in earlier times a colleg

could not aspire to the public schools and universities. About a third of the boys at Christ's Hospital were, as Coleridge tells us, sons of clergymen.[117] The children of the poor were either not educated, or picked up their letters at some charity school or such a country dame's school as is described by Shenstone. A curious proof, however, of rising interest in the question is given by the Sunday Schools movement at the end of the century. Robert Raikes (1735-1811), a printer in Gloucester and proprietor of a newspaper, joined with a clergyman to set up a school in 1780 at a total cost of 1s. 6d. a week. Within three or four years the plan was taken up everywhere, and the worthy Raikes, whose newspaper had spread the news, found himself revered as a great pioneer of philanthropy. Wesley took up the scheme warmly; bishops condescended to approve; the king and queen were interested, and within three or four years the number of learners was reckoned at two or three hundred thousand. A Sunday School Association was formed in 1785 with well known men of business at its head. Queen Charlotte's friend, Mrs. Trimmer (1741-1810), took up the work near London, and Hannah More (1745-1833) in Somersetshire. Hannah More gives a strange account of the utter absence of any civilising agencies in the district around Cheddar where she and her sisters laboured. She was accused of 'methodism' and a leaning to Jacobinism, although her views were of the most moderate kind. She wished the poor to be able to read their Bibles and to be qualified for domestic duties, but not to write or to be enabled to read Tom Paine or be encouraged to rise above their position. The literary light of the Whigs, Dr. Parr (1747-1825), showed his liberality by arguing that the poor ought to be taught, but admitted that the enterprise had its limits. The 'Deity Himself had fixed a great gulph between them and the poor.' A scanty instruction given on Sundays alone was not calculated to facilitate the passage of that gulf. By the end of the century, however, signs of a more systematic movement were showing themselves. Bell and Lancaster, of whom I shall have to speak, were rival claimants for the honour of initiating a new departure in education. The controversy which afterwards raged between the supporters of the two systems marked a com

15] Polic

ession of Vice' in 1802. I don't suppose that vice was much suppressed. Sydney Smith ridiculed its performances in the Edinburgh for 1809. The article

ia Literaria (