CORRESPONDENCE.

TO THE EDITORS OF THE CRIMSON: -

WHEN the Harvard Annex was started it was declared in the most emphatic manner that it was not a step towards co-education, that nothing was intended but a Girls' High School in which the teachers should be Harvard professors. This was by no means a novelty: long before the Annex was dreamed of, Harvard professors had given lessons at private schools in Boston. This was all well enough; professors of course had a right to dispose of their leisure in giving additional instruction, and nothing was thought of the matter. So it was when the Annex was established. At first all was a depth of mystery, and save for an occasional meeting at the notebook counter, or sundry jests in the College journals, no one would have believed that such a thing as the Annex existed.

The entering point of the wedge was the appearance of members of the Annex in the College Library. They were intruders. Let us not be sentimental over the subject. Still, although it was annoying to find the books of reference in the hands of those who had less right to them than the Harvard undergraduate, it was a trifling matter; and besides, a limited number of outsiders had long been permitted the use of this Harvard institution. Next they appeared at the evening readings, and, side by side with undergraduates, they follow the story of oedipus and his troubles; still no word was spoken. Finally, they receive their instruction in the College buildings, and as it would be a trifle too much to turn undergraduates out of one of their own laboratories for the sake of outsiders, both sexes work away at their tasks in the same room.

Finally, they appear at the lectures in a course of study, implicitly as members of the University, for the announcement reads: "The lectures are open to all members of the University." And not only this, but they appear in such a throng that the recitation room, in which there are opportunities for taking notes, is insufficient in size; and a larger room, where such conveniences are not as good, badly ventilated and just vacated by the members of another elective, is taken instead.

Is this state of things to continue? We do not wish to be considered discourteous to the other sex, but when they assume the rights of men, they must expect to be treated like men. Harvard College was established for the education of men, as its charter implicitly if not explicitly declares, and unless it is openly announced as a co-educational institution, all women thus encroaching upon College rooms and College privileges are interlopers. If the Harvard Annex is merely another expression for co-education, as the course they have taken seems to prove, let us have no Annex whatever. There are numerous institutions where women can obtain a university education, Vassar or Smith College for example, and the need of such instruction from Harvard professors is not so urgent but that it can be endured, rather than that the rights of Harvard College should be imposed upon. If we are to have coeducation, let it be announced boldly in the catalogue and the public press. If we are not to have co-education, let this insidious move in its favor be stopped.

We do not intend to enter the lists with an attack on co-education. That subject has been discussed till every one is weary of the subject, but we do believe that our own Alma Mater should remain true to her principles, and we regret deeply to see her even by slow degrees abandon her position by the side of Yale, Columbia, and Princeton, for a new one with Cornell, Oberlin, and Boston University.

ZED.TO THE EDITORS OF THE CRIMSON: -

THE Society of Christian Brethren is one of the few College societies that have a distinctly religious end in view. The members meet. once a week to sing hymns, to pray, to encourage one another to be good men. and to further, individually and collectively, upright living and noble deeds. It thus fills a place in College that could not be filled as well by any other society, with, perhaps, one exception. It is evident, however, that what makes the society fill its place so well is not the purely religious part of its work. There would hardly be found within the Yard fifty persons willing to devote one evening a week to praying and hymn-singing alone. For, thanks to the foresight of our wise overseers, every student has the privilege of listening to songs, praise, and prayer every morning before breakfast. We must, then, look for its distinctive character in another direction, and, indeed, we find it in the fact that the Society of Christian Brethren is one of the few societies that have practical goodness at heart. To diffuse the spirit of benevolence among its members, to teach them the cardinal Christian virtues, - patience, humility, and love, - these are the real objects of the Christian Brethren.

The capacity for becoming benevolent, patient, humble, and loving, depends, however, in no way on the particular creed of the individual. In times past it was quite common to insist that, in order to be virtuous, a man must entertain certain beliefs about the nature and origin of the Universe, about Immortality, Free Will, &c. Now it is different. If popular education has done any thing at all, it is to show to the satisfaction of every clear-headed thinker that one may believe that the sun stands still, and yet be a bad man; while another may believe that it moves, and yet be a good man; in other words, that it is not the belief of a man which establishes his goodness or badness, but his acts.

The Society of Christian Brethren recognized this truth. It saw that its constitution was antiquated, requiring, as it does, of its members a belief in particular doctrines of certain sects. It saw that its constitution, as it stood, practically declared that unless a man believe the peculiar doctrines laid down in it, he cannot be expected to do the work of a good man, and is, therefore, unfit to be a member of the society. A movement was therefore set on foot to amend the constitution so as to admit men into the society whose character could not be impeached, whose membership the society would have reason to be proud of, but who have the misfortune to differ in opinion with the majority of the members about the truth of certain unessential beliefs. The amendment was discussed for three long hours. Here was an opportunity to make the society what it intends to be, - a society of good fellowship among good men for doing good work. This opportunity was thrown away. Some changes were made, but, according to the confession of some of the officers themselves, meaningless changes. After the long discussion, the society remains as exclusive as ever. None but those who can conscientiously subscribe to certain dogmas can be members of the society, according to the final decision of the last meeting.

This action, or rather inaction, is to be regretted all the more as it shuts out not only students against whom no charge can be brought but that of unsoundness in Christian doctrine, but also all Unitarians and Universalists, who claim, and justly claim, to be Christians; perhaps not as good Christians as those called Evangelical, but still Christians. It is to be hoped that the society will reconsider its recent action, and open its doors to all whose characters are spotless, without reference to their beliefs or disbeliefs in matters that have little connection with humility, patience, and love.

J. N. M.