‘THE MAGAZINE 
 
 University of North Carolina 
 CHAPEL HILL, N. C. 
 
 OLD SERIES VoL. 50 NUMBER 3 NEw SERIES VOL. 37 
 
 Tah i¢to 
 Contents 
 
 PAGE 
 THE Common Herp. , William D. Harris............ 121 
 
 Epwarp Kipper Granam: Tracuer AND INTERPRETER 
 or Mopern Citizensuip. Louis R. Wilson...... 124 
 
 RELIGION AND THE CoLLEGE Campus. Walliam H. 
 TEMES. OLB oye We bielalaie I te PANN Ain) 1) 1338 
 nope AND EP RInNDsSHIP. | J.B. Stratton. ............ 135 
 PiGEVIEVED IN, OIGNS. of. Wei Love. e.cs ie eee 136 
 Mom raodome. Wo: Horners... eco ls 142 
 OE as 7 145 
 SeemmoreNovenisT. SK ata. a. el ke ee es 154 
 Tue ConFEDERATE Stature Speaks. Henry D. Stevens 157 
 Pee ONoOnmavsteMm. John Kerr... cb eee eee 160 
 
 PHASES OF THE STUDENT CONFERENCE IN Des MorneEs. 
 AY So OU PPR MOE IML ONL Uaal ar Mg 163 
 EEN CROAT EA Lo 165 
 
 Deemer drt | Wie Ge TUF Ma i) oe a Se es 174 
 
A Pew Pear Praver 
 
 66 fel" are agonizing ober passion 
 and prejudice, both real and 
 seeming injustice and inequality, and 
 the blackness of despair would settle 
 ober our land tere it not that faith, 
 hope and charity still abide—faith that 
 a Deeper knotoleage of the twisdom of 
 our institutions toill be tmparted to 
 eberp son and daughter of the republic; 
 hope that more and more all men will 
 turn from the contemplation of their 
 rights fo a consideration of their duties, 
 and charity for all tobo are not bicfous, 
 but tobo, through stress of circum 
 stances, babe become embittered. 
 
 God of our fathers, take from us, if 
 Thou wilt, material prosperity and 
 national glory, but gibe us individually 
 and collectively all the pears to come 
 faith, bope and charity.” 
 
Tue Common Herp 198 
 
 others, to the community. A nation of independent, liberty- 
 loving individuals—as we are—will not be stampeded into 
 communism. If we mistake not, a reaction from the com- 
 munistic trend has already set in. 
 
 We believe in a world safe for democracy. But a 
 democracy, as our race conceives it, respects the rights of the 
 individual and gives him opportunity to cultivate his 
 capacities—for the ultimate good of the whole. But this is 
 no time for easy-going tolerance, for temporizing with red- 
 shirt radicals. The great tradition of ordered liberty and 
 progress is our proudest, most precious heritage. We refuse 
 to be forced to the level of the common herd. We are human 
 beings with God-given attributes and rights. We are not 
 animals to be corralled by Russian or Prussian communism. 
 We cling to the political and social philosophy of an Anglo- 
 Saxon ancestry. We have not that individual cowardice and 
 spirit of shirking which tends to communism. ’Tis man’s 
 God-given duty and privilege to work out his own destiny. 
 
 The individual should regard the welfare of the com- 
 munity, but there must and will be a due recognition of the 
 individual’s rights to “life, liberty, and the pursuit of 
 happiness.” 
 
124 THe MaGazIne 
 
 Edward Kidder Graham: Ceacher and 
 Interpreter of Wodern Citisenship* 
 
 Louis R. Witson 
 
 In 1909, in an address delivered before the North Carolina 
 Teachers’ Assembly on “The Teacher and Modern Democ- 
 racy,” Edward Kidder Graham, then professor of English at 
 the University, employed these significant words: 
 
 “The best teacher I ever had, I think, the one that brought 
 me to myself and took me out of the ranks of the ‘undesir- 
 ables,’ was a man who knew less than any teacher I ever had. 
 He did not know enough to ‘work’ 9th grade arithmetic, or 
 translate the fables in Harkness’ first Latin book; yet he 
 gave to every boy in his room the ideal of liberal citizenship 
 for his possession, and the ambition to make the most of him- 
 self for the sake of the State.” 
 
 Again, in 1911, as Dean of the College of Liberal Arts, 
 in an essay entitled, “A North Carolina Teacher,” written 
 in loving appreciation of his former teacher, the late Pro- 
 fessor Thomas Hume, he challenged a statement of Professor 
 Barrett Wendell, of Harvard University, in these significant 
 words: ‘‘He is a sadly astray guide who calls teaching ‘a 
 sterile field.’ That will not be true until pliable humanity 
 is worn down to a breed of barren metal. Experience re- 
 veals a different display of facts. Few of the achievements 
 of men have been solitary triumphs. They were first laid 
 with words of grateful discipleship at the feet of some 
 teacher.” 
 
 Again, in 1914, in his inaugural address, when he was 
 assuming in solemn assembly the high duties of the first 
 
 *Read before the North Carolina State Literary and Historical Asso- 
 ciation, Raleigh, N. C., November 22d. 
 
Epwarp Kipper GRAHAM 125 
 
 teacher of the State, and as such was making clear the 
 function of the institution over which he had been called to 
 preside, he said: ‘The professions of law, medicine, the 
 ‘ ministry, journalism, commerce, and the rest are essential to 
 the upbuilding of a democratic commonwealth; but they 
 must be interpreted, not as adventures in selfish advancement, 
 but as enterprises in constructive statesmanship, liberating 
 both the state and the man. It is the function of the uni- 
 versity, not only to train men in the technique of the law, but 
 to lift them to a higher level of achievement by making them 
 living epistles of social justice; not only to make clever 
 practitioners of medicine, but to lift them into conservators 
 of the public health; not merely to train teachers in the 
 facts and methods of education, but’”—your attention is 
 particularly directed to this sentiment—“but to fire them 
 with the conviction that they are the Beg oC NS creators of a 
 new civilization.” 
 
 And, still again, in the tense autumn of 1917, to his fellow- 
 teachers in annual assembly, after America had taken up the 
 gauge of battle in defense of human liberty, and looking with 
 rare penetration beyond the vale of bitter conflict to the 
 present hour of victory, he said: “We are to form after this 
 war, as men have after every great human upheaval, a new 
 concept of what it means to be a good man and a good citizen. 
 
 “The need of the world for intelligent and sympathetic 
 leadership that constitutes the distinctive service of teaching 
 makes freshly luminous the great and joyous job we have to 
 do in the world, and gives to us a new inspiration for doing 
 it superlatively well. 
 
 “The world is unifying itself in this terrible ordeal of fire 
 to write, not for us alone, but for all mankind, a new chapter 
 in progress in new terms of the divine nature of human life, 
 through which, under God, we shall have a new birth of 
 material and spiritual freedom. And of this, that is nothing 
 
126 Tue Magazine 
 
 less than a new center of gravity of all human conduct, the 
 priest and prophet of democracy, whether peaceful or — 
 militant, is the teacher in the schools of the nation.” 
 
 These terse sentences, ladies and gentlemen, taken from 
 four notable addresses delivered within the the decade 1909- 
 1918, in which Graham’s genius for leadership and rare elo- 
 quence fired the imagination of the State and gripped the 
 thinking of the nation, set forth in focal light the high ideal 
 that he cherished for himself—that of becoming in full truth 
 teacher and interpreter of the larger citizenship. They re- 
 veal the heart of the great matter at which he wrought from 
 the time he received the priceless possession from the hands 
 of his unlettered teacher until in the full flower of his 
 strength he was called to pass in on to other hands. 
 
 It is to the development of this theme, therefore, this con- 
 ception of the teacher-interpreter, and to the applications 
 which he made of it in his notable career as educational 
 statesman, that I shall devote myself in the moments you have 
 so generously given me as your representative on this occa- 
 sion to pay tribute to his high service. 
 
 Graham was no believer in what he was pleased to style 
 the “pouring in” process of teaching, the process of present- 
 ing the data of learning without fusing it with life and spirit. 
 To know the date at which Shakespeare wrote “The 
 Tempest,” or to be familiar with the legendary sources from 
 which the Hamlet story was drawn, were not for him the 
 essentials in the study of the master dramatist. To teach 
 these wonderful plays in this spiritless, routine way was to 
 miss the enchanting beauty of the one, and leave the Hamlet 
 out of the other. On the contrary he held that instructor to 
 be most of worth who utilized the media of instruction, 
 whether the classics, the applied sciences, or vocational sub- 
 jects, as agencies by means of which the student found him- 
 self. The mastery of the body of facts involved was essential, 
 
Epwarp Kipper GraHAaM 127 
 to be sure, but not the highest end. In his classroom he 
 taught his students English literature, but while doing this 
 the real objective which he had in mind was not that his 
 pupils should acquire the data of literature, but its spirit; 
 not that he should so drill them that they might pass the 
 examinations set, but that in the light of new and higher 
 standards first seen in the illumined page of some master 
 spirit, they might so examine and discipline and relate them- 
 selves to the task of the hour as to learn the fine art of true 
 living. In 1915, in an address to the student body at the 
 opening of the University, he summarized his thought as to 
 where instruction and training should lead in these words: 
 
 _ “No student is truly trained unless he has learned to do 
 pleasantly, and promptly, and with clear-cut accuracy every 
 task he has obligated himself todo; . . . unless he puts 
 into his work his own personal curiosities and opens his 
 faculties to a lively and original interest in his work that 
 leads him to test for himself what he is told; . . . unless 
 he gets from his contact with the master spirits of the race 
 those qualities of taste and behavior and standards of judg- 
 ment that constitute a true gentleman; . . . unless he 
 realizes that he does not live to himself alone, but is a part 
 of an organic community life that is the source of most of the 
 privileges he enjoys.” Continuing the theme a year later to 
 another incoming class, and phrasing it differently, he said: 
 “To become a true University man . . . does not mean 
 the abandonment of any legitimate sort of happiness what- 
 ever, nor the loss of any freedom. The adventure of discov- 
 ering and liberating one’s mind, far from being a dull and 
 dreary performance, is the most thrilling of all youthful ad- 
 ventures. There is no question of self-punishment or ex- 
 ternal discipline, but only the freedom of becoming one’s 
 own master, instead of a slave to the tyranny of one’s low 
 and cheap desires. To come into this insight is to see this 
 
128 THe Magazine 
 
 organized discovery of the mind that we call education, not as 
 learning, but as a love of knowledge; not as a matter of being 
 industrious, but of loving industry; not as a matter of giv- 
 ing us a good start toward a middle-age success, but to enable 
 us to keep growing, and so lay hold on the eternal spring 
 
 of life.” 
 
 Graham was an idealist in the truest sense. But he was 
 also a pragmatist remarkably successful in combining his 
 ideals in a program in which they could be realized. As 
 such, he was not merely content to present ideals to his stu- 
 dents, to interpret for them the finer things of the spirit, to 
 point the way to larger citizenship. He went a step further 
 and demonstrated the way by which they could begin to 
 realize their ideals for themselves. He solved this problem, 
 which to most teachers proves a stone of offense, by calling 
 upon the student body to become a self-governing group, to 
 put the ideal of good citizenship to work on their own 
 campus; to discover for themselves the relationships which 
 they should sustain to the University and to one another, and 
 then so safeguard and respect them as to perfect and make 
 workable the democracy which they constituted—a thing 
 which, under his inspirational guidance, so challenged their 
 imagination and hearts as to result in the disappearance of 
 prodding discipline and the establishment of ideal standards 
 of student conduct. He began by presenting to his students 
 the facts of literature. Huis task was ended only when at some 
 later day there stood before him the self-discovered, self- 
 disciplined, self-governing student-citizen-to-be. 
 
 Graham’s conception of the function of the University— 
 a conception which won for him immediate recognition as a 
 new type of virile constructive educational leader—was of the 
 same sort. He conceived of it as an aggregate of teachers and 
 interpreters fused into the State’s chief instrument, not 
 merely for assisting local students in acquiring a body of 
 
Epwarp Kipper GrRaHamM : 129 
 
 learning and finding themselves, but also for carrying truth 
 to every citizen of the commonwealth. He would have it not 
 only carry information to those who sought it, but through the 
 information thus carried would so enrich the inner life of 
 those to whom the truth was borne that they would find their 
 chief happiness in making the common good more widely 
 prevail. 
 
 Graham’s program for the schools and colleges of the 
 nation during the stress of war was similar. The war simply 
 clarified and intensified his conception of their task. Their 
 function had always been to furnish men ideals by which to 
 live, and, if need be, die. In the nation’s supreme ordeal of 
 fire it was the same. This was their birthright and most 
 sacred duty. Theirs, above all others, was the coveted privi- 
 lege of posting on the lintels of the nation the undying prin- 
 ciples of justice, freedom, and brotherhood for which America 
 has stood, and for which, in the face of fire and sword, and 
 death, she would ever stand. In three moving addresses de- 
 livered. during the war period before teacher audiences— 
 “Certain War-Time Duties of Teachers,” “Patriotism and 
 the Schools,” “The American University and the New 
 Nationalism’—he proclaimed them the sources of morale, 
 the deep springs of spirit and sublime faith through which 
 the youth of America destined for the fields of France would 
 prove equal to their task. So firm was his convictions that 
 this was the high privilege of American colleges, and so con- 
 fident was he that his Alma Mater had availed herself of it 
 and had made spirit vital in the hearts of her sons; so con- 
 fident was he of this, it was possible for him, on an October 
 morning forever memorable in the annals of American educa- 
 tion, to say to his soldier-students—our sons and brothers: 
 “The spirit of this campus, the spirit of our State and 
 country, the spirit of the world to-day assure to us the 
 
130 THe MaGgaziIne 
 
 continuing courage and complete devotion that will bring to a 
 glorious fulfillment the noblest adventure that ever called to 
 the aspiring spirit of youth.” 
 
 Extending this theory of instruction beyond the walls of 
 the schoolroom, or college, or university, where students 
 under skilled guidance could be led to the discovery of them- 
 selves, President Graham, in notable addresses before this 
 association, the North Carolina Social Conference, the 
 Teachers’ Assembly, the American Bankers’ Association, 
 and other State and national organizations, carried the same 
 message to banker, and editor, and lawyer, and farmer. . 
 Again and again he called upon men in all professions and all 
 callings to make the discovery of themselves through their 
 work, even though that work was infinitely removed from 
 the classroom. From a hundred platforms, and with com- 
 pelling eloquence, he urged them to consider their tasks in all 
 their relations to the public welfare; for achievement in 
 medicine, achievement in banking, achievement in agricul- 
 ture, touched with fine feeling and accompanied by a genuine 
 desire to find truth, he held, becomes culture and leads to the 
 true art of living, to perfect citizenship. The Apostle Paul, 
 in the Epistle to the Hebrews, declared that the law had been 
 given to serve as schoolmaster to prepare men for the new 
 and better dispensation. Edward Kidder Graham, in that 
 remarkably illuminating essay, “Culture and Commercial- 
 ism,” declared with gripping conviction, that work, that 
 achievement, that the daily task, when approached with open 
 mind and sincere heart, become the teacher, the interpreter 
 of the higher life, the larger citizenship; and the numerous 
 addresses following it, such as “Culture, Agriculture, and 
 Citizenship,” “Higher Education and Business,” ‘Banking 
 and the Larger Citizenship,” ‘Prosperity and Patriotism,” 
 and the call to North Carolina to spend a week in the study 
 of civic problems, were but applications of this fundamental 
 
Epwarp Kipper GRAHAM 131 
 
 principle to specific cases. This, ladies and gentlemen, was 
 the message he brought to the classroom and the campus of 
 the University; this was the gospel of sweetness and light to 
 the furtherance of which he brought the quickening power 
 of his magnetic personality and the resources of the State’s 
 great democratic institution. And this is the vineyard in 
 which he would have us go work to-day. 
 
 Ladies and gentlemen, I have not set down in this memorial 
 record any of the data of Graham’s brilliant career: of his 
 life as a student on the campus, of his distinctive service as 
 professor and dean, of the high position in the sisterhood of 
 American universities to which he brought his Alma Mater, 
 and of the significant recognition he quickly won in the field 
 of national leadership. I have not spoken of his inspiring 
 personality, or of those radiant qualities of mind and heart 
 by which he drew and bound men to him as with cords of 
 steel; or of the glow of comprehending friendship felt by 
 those who shared with him the joyous companionship of his 
 fireside. Nor have I referred, except by inference, to the 
 fervor of his eloquence by which he moved the hearts of men, 
 or to his deft skill in words with which he clothed his thought. 
 And until now I have left unnoted, except in casual way, the 
 all-too-compressed sheaf of essays and occasional papers 
 which came from his pen in leisure hours—such as “The 
 Poetry of John Charles McNeil,” ‘A North Carolina 
 Teacher,” “The Essays of Dr. Crothers,” “The Reading of 
 Children,” “The Greatness of Two Great Men,” “Happiness” 
 —papers characterized by grace and playful humorousness of 
 style, the counterpart of his more militant mood, and ex- 
 pressive of his fine spirituality and large humanhood. 
 
 Since his death, other members of this association, from 
 various platforms and through publications of wide circula- 
 tion, have paid loving tribute to him as teacher, executive, 
 interpreter of culture and democracy, as leader in State and 
 
nation, as speaker and writer of virile power, and as radiant 
 
 personality and inspirer of men. Furthermore, yours has 
 the fortune, as well as mine, to walk with him, teache! in 
 interpreter of the citizenship of the new day, in joyous com- 
 radeship, and you, as well as I, know how far short wo ds 
 fail to portray the values of a tite which can best be described 
 in terms of spirit or pure flame. Therefore, I have hele 
 
 myself to the strict limitations assigned me by your Secre- ; 
 tary. And so, in this tense hour, this time of turmoil and 
 pregnant flux, when men, for personal or class advantage, 
 forget the relations of their tasks to the public welfare; this 
 moment of the nation’s peril when clear-visioned leaders such 
 
 rE 
 
 as he are ee to catch up and bear aloft the tone no 
 
 be 
 
 work the PE GH of 9th ae RS or aaa Be 
 simplest Latin fables, but sent every one of his pupils” out 
 into life with an ideal of citizenship and an ambition ee 
 
 and do something worth while for the State. In this mom nt 
 
 these led ringing ee he called us: : 
 “Where shall we begin this necessary task of realizing our 
 dream of commonwealth that will be satisfied with nothing 
 less than the common weal of all? Where, but here and now? 
 Nothing can act but where it is. Our greatest lesson is. to 
 learn that these streets and stores and fields—the earth and 
 the sky in all of their daily manifestations—are but ‘folds 
 across the face of God’; that the ‘Thy will’ for which we 
 daily pray will be done hare and now or nowhere; and that