these schools taught the history of war and the consequences and moral of the Last War; everywhere it was taught not as a sentiment but as a matter of fact that the salvation of the world from waste and contention was the common duty and occupation of all men and women.  These things which are now the elementary commonplaces of human intercourse seemed to the councillors of Brissago, when first they dared to proclaim them, marvellously daring discoveries, not untouched by doubt, that flushed the cheek and fired the eye.

The council placed all this educational reconstruction in the hands of a committee of men and women, which did its work during the next few decades with remarkable breadth and effectiveness.  This educational committee was, and is, the correlative upon the mental and spiritual side of the redistribution committee.  And prominent upon it, and indeed for a time quite dominating it, was a Russian named Karenin, who was singular in being a congenital cripple.  His body was bent so that he walked with difficulty, suffered much pain as he grew older, and had at last to undergo two operations.  The second killed him.  Already malformation, which was to be seen in every crowd during the middle ages so that the crippled beggar was, as it were, an essential feature of the human spectacle, was becoming a strange thing in the world.  It had a curious effect upon Karenin’s colleagues; their feeling towards him was mingled with pity and a sense of inhumanity that it needed usage rather than reason to overcome.  He had a strong face, with little bright brown eyes rather deeply sunken and a large resolute thin-lipped mouth.  His skin was very yellow and wrinkled, and his hair iron gray.  He was at all times an impatient and sometimes an angry man, but this was forgiven him because of the hot wire of suffering that was manifestly thrust through his being.  At the end of his life his personal prestige was very great.  To him far more than to any contemporary is it due that self-abnegation, self-identification with the world spirit, was made the basis of universal education.  That general memorandum to the teachers which is the key-note of the modern educational system, was probably entirely his work.

‘Whosoever would save his soul shall lose it,’ he wrote.  ’That is the device upon the seal of this document, and the starting point of all we have to do.  It is a mistake to regard it as anything but a plain statement of fact.  It is the basis for your work.  You have to teach self-forgetfulness, and everything else that you have to teach is contributory and subordinate to that end.  Education is the release of man from self.  You have to widen the horizons of your children, encourage and intensify their curiosity and their creative impulses, and cultivate and enlarge their sympathies.  That is what you are for.  Under your guidance and the suggestions you will bring to bear on them, they have to shed the old Adam of instinctive suspicions, hostilities,