All this was thirty years ago and more. The question is: Does a child at school go through the same kind of experiences nowadays?

The only honest answer, I believe, is that we do not with certainty know. Of course it is obvious that the present-day attitude towards education is enormously more humane and sensible than that of the past. The snobbishness that was an integral part of my own education would be almost unthinkable today, because the society that nourished it is dead. I recall a conversation that must have taken place about a year before I left St Cyprian's. A Russian boy, large and fair-haired, a year older than myself, was questioning me.

‘How much a year has your father got?’

I told him what I thought it was, adding a few hundreds to make it sound better. The Russian boy, neat in his habits, produced a pencil and a small note-book and made a calculation.

‘My father has over two hundred times as much money as yours,’ he announced with a sort of amused contempt.

That was in 1915. What happened to that money a couple of years later, I wonder? And still more I wonder, do conversations of that kind happen at preparatory schools now?

Clearly there has been a vast change of outlook, a general growth of ‘enlightenment’, even among ordinary, unthinking middle-class people. Religious belief, for instance, has largely vanished, dragging other kinds of nonsense after it. I imagine that very few people nowadays would tell a child that if it masturbates it will end in the lunatic asylum. Beating, too, has become discredited, and has even been abandoned at many schools. Nor is the underfeeding of children looked on as a normal, almost meritorious act. No one now would openly set out to give his pupils as little food as they could do with, or tell them that it is healthy to get up from a meal as hungry as you sat down. The whole status of children has improved, partly because they have grown relatively less numerous. And the diffusion of even a little psychological knowledge has made it harder for parents and schoolteachers to indulge their aberrations in the name of discipline. Here is a case, not known to me personally, but known to some one I can vouch for, and happening within my own lifetime. A small girl, daughter of a clergyman, continued wetting her bed at an age when she should have grown out of it. In order to punish her for this dreadful deed, her father took her to a large garden party and there introduced her to the whole company as a little girl who wetted her bed: and to underline her wickedness he had previously painted her face black. I do not suggest that Flip and Sambo would actually have done a thing like this, but I doubt whether it would have much surprised them. After all, things do change. And yet — !

The question is not whether boys are still buckled into Eton collars on Sunday, or told that babies are dug up under gooseberry bushes. That kind of thing is at an end, admittedly. The real question is whether it is still normal for a school child to live for years amid irrational terrors and lunatic misunderstandings. And here one is up against the very great difficulty of knowing what a child really feels and thinks. A child which appears reasonably happy may actually be suffering horrors which it cannot or will not reveal. It lives in a sort of alien under-water world which we can only penetrate by memory or divination. Our chief clue is the fact that we were once children ourselves, and many people appear to forget the atmosphere of their own childhood almost entirely. Think for instance of the unnecessary torments that people will inflict by sending a child back to school with clothes to the wrong pattern, and refusing to see that this matters! Over things of this kind a child will sometimes utter a protest, but a great deal of the time its attitude is one of simple concealment. Not to expose your true feelings to an adult seems to be instinctive from the age of seven or eight onwards. Even the affection that one feels for a child, the desire to protect and cherish it, is a cause of misunderstanding. One can love a child, perhaps, more deeply than one can love another adult, but it is rash to assume that the child feels any love in return. Looking back on my own childhood, after the infant years were over, I do not believe that I ever felt love for any mature person, except my mother, and even her I did not trust, in the sense that shyness made me conceal most of my real feelings from her. Love, the spontaneous, unqualified emotion of love, was something I could only feel for people who were young. Towards people who were old — and remember that ‘old’ to a child means over thirty, or even over twenty-five — I could feel reverence respect, admiration or compunction, but I seemed cut off from them by a veil of fear and shyness mixed up with physical distaste. People are too ready to forget the child's physical shrinking from the adult. The enormous size of grown-ups, their ungainly, rigid bodies, their coarse, wrinkled skins, their great relaxed eyelids, their yellow teeth, and the whiffs of musty clothes and beer and sweat and tobacco that disengage from them at every movement! Part of the reason for the ugliness of adults, in a child's eyes, is that the child is usually looking upwards, and few faces are at their best when seen from below. Besides, being fresh and unmarked itself, the child has impossibly high standards in the matter of skin and teeth and complexion. But the greatest barrier of all is the child's misconception about age. A child can hardly envisage life beyond thirty, and in judging people's ages it will make fantastic mistakes. It will think that a person of twenty-five is forty, that a person of forty is sixty-five, and so on. Thus, when I fell in love with Elsie I took her to be grown-up. I met her again, when I was thirteen and she, I think, must have been twenty-three; she now seemed to me a middle-aged woman, somewhat past her best. And the child thinks of growing old as an almost obscene calamity, which for some mysterious reason will never happen to itself. All who have passed the age of thirty are joyless grotesques, endlessly fussing about things of no importance and staying alive without so far as the child can see, having anything to live for. Only child life is real life. The schoolmaster who imagines that he is loved and trusted by his boys is in fact mimicked and laughed at behind his back. An adult who does not seem dangerous nearly always seems ridiculous.

I base these generalizations on what I can recall of my own childhood out look. Treacherous though memory is, it seems to me the chief means we have of discovering how a child's mind works. Only by resurrecting our own memories can we realize how incredibly distorted is the child's vision of the world. Consider this, for example. How would St Cyprian's appear to me now, if I could go back, at my present age, and see it as it was in 1915? What should I think of Sambo and Flip, those terrible, all-powerful monsters? I should see them as a couple of silly, shallow, ineffectual people, eagerly clambering up a social ladder which any thinking person could see to be on the point of collapse. I would no more be frightened of them than I would be frightened of a dormouse. Moreover, in those days they seemed to me fantastically old, whereas — though of this I am not certain — I imagine they must have been somewhat younger than I am now. And how would Johnny Hale appear with his blacksmith's arms and his red, jeering face? Merely a scruffy little boy, barely distinguishable from hundreds of other scruffy little boys. The two sets of facts can lie side by side in my mind, because those happen to be my own memories. But it would be very difficult for me to see with the eyes of any other child, except by an effort of the imagination which might lead me completely astray. The child and the adult live in different worlds. If that is so, we cannot be certain that school, at any rate boarding school, is not still for many children as dreadful an experience as it used to be. Take away God, Latin, the cane, class distinctions and sexual taboos, and the fear, the hatred, the snobbery and the misunderstanding might still all be there. It will have been seen that my own main trouble was an utter lack of any sense of proportion or probability. This led me to accept outrages and believe absurdities, and to suffer torments over things which were in fact of no importance. It is not enough to say that I was ‘silly’ and ‘ought to have known better’. Look back into your own childhood and think of the nonsense you used to believe and the trivialities which could make you suffer. Of course my own case had its individual variations, but essentially it was that of countless other boys. The weakness of the child is that it starts with a blank sheet. It neither understands nor questions the society in which it lives, and because of its credulity other people can work upon it, infecting it with the sense of inferiority and the dread of offending against mysterious, terrible laws. It may be that everything that happened to me at St Cyprian's could happen in the most ‘enlightened’ school, though perhaps in subtler forms. Of one thing, however, I do feel fairly sure, and that is that boarding schools are worse than day schools. A child has a better chance with the sanctuary of its home near at hand. And I think the characteristic faults of the English upper and middle classes may be partly due to the practice, general until recently, of sending children away from home as young as nine, eight or even seven.

I have never been back to St Cyprian's. Reunions, old boys’ dinners and such-like leave me something more than cold, even when my memories are friendly. I have never even been down to Eton, where I was relatively happy, though I did once pass through it in 1933 and noted with interest that nothing seemed to have changed, except that the shops now sold radios. As for St Cyprian's, for years I loathed its very name so deeply that I could not view it with enough detachment to see the significance of the things that happened to me there. In a way it is only within the last decade that I have really thought over my schooldays, vividly though their memory has always haunted me. Nowadays, I believe, it would make very little impression on me to see the place again, if it still exists. (I remember hearing a rumour some years ago that it had been burnt down.) If I had to pass through Eastbourn I would not make a detour to avoid the school: and if I happened to pass the school itself I might even stop for a moment by the low brick wall, with the steep bank running down from it, and look across the flat playing field at the ugly building with the square of asphalt in front of it. And if I went inside and smelt again the inky, dusty smell of the big schoolroom, the rosiny smell of the chapel, the stagnant smell of the swimming bath and the cold reek of the lavatories, I think I should only feel what one invariably feels in revisiting any scene of childhood: How small everything has grown, and how terrible is the deterioration in myself! But it is a fact that for many years I could hardly have borne to look at it again. Except upon dire necessity I would not have set foot in Eastbourne. I even conceived a prejudice against Sussex, as the country that contained St Cyprian's, and as an adult I have only once been in Sussex, on a short visit. Now, however, the place is out of my system for good. Its magic works no longer, and I have not even enough animosity left to make me hope that Flip and Sambo are dead or that the story of the school being burnt down was true.