THE VILLAGE 465 



Organizations and institutions spring up instinctively for the 

 village population. It is assumed that there is to be a church or 

 churches. A village without this ancient public agency at once 

 loses caste. The children of villagers of course must have social 

 privilege of instruction in race idealism. Fraternal orders are 

 assumed. Lodges quickly spring up. Human fellowship must 

 have its ritual and mysticism for the villager. The library is 

 assumed. It may wait for a benefactor, but it is counted on. 

 As soon as there is sufficient taxable property the most important 

 and significant assumption is made the village will have a high 

 school. It is taken for granted that the children of the village, 

 children whose roofs are near together, should have the privilege 

 of four years' training in idea organization and work acquaint- 

 ance. Amusement halls, parks, bands, orchestras, and baseball 

 grounds are soon provided. As the village, following its city 

 ideal, moves on into small city government, multiform organ- 

 ized agencies and institutions, voluntary, commercial, or munici- 

 pal in the plane of public health, education, business, informa- 

 tion, soon follow. 



The institutional reinforcement of the village, along with the 

 growing consciousness of village unity, clothes the villager with 

 a secondary social personality. This is recognized, even though 

 disparaged by the farmer. Prestige is the outcome. Superior- 

 ity is inevitable; but here begin the troubles with a necessary 

 farm population, which the banker, storekeeper, and blacksmith 

 know as the goose that lays the golden egg. The problem is one 

 of pleasing the farmer and getting his trade, without building 

 him and his mind, capacities, and wishes, into the community 

 fabric. The farmer's money is good and necessary and must be 

 obtained and his good will retained; but how to accomplish 

 this object is a problem. Thorough-going incorporation of the 

 farmer into the stream of village activities is frustrated by the 

 fundamental conception of the self-sufficiency of the village. 

 The farmer is presented outright with a few donations, as 

 privileges in order to bind him. Toll, of course, is to be exacted 

 by villagers somewhere. Craft sometimes takes the place of 

 open dealing. The farmer does not share in the control and 

 responsibility of certain things which he occasionally enjoys at 

 the village as a spectator. The outlying farm population is 



