between innate and environmental influences,that is the predetermined and the modifiable,we now have to consider biological influenceswhich may be genetic or hormonal!The articles are well presented with support-ing references and very readable. The provoca-tive arguments of the authors in the situation ofa public lecture add a greater stimulation thanone normally finds in a university occasionalpaper.University of Natal, PietermaritzburgG. KENDALLGod's Irregular: Arthur Shearly Cripps. A Rhodesian Epic By D. V. Steere London, S. P. C. K.,1973, xv, 158 pp. £2,50.Paget of Rhodesia, A Memoir of Edward, 5th Bishop of Mashonaland By G. Gibbon Bulawayo,Books of Rhodesia, 1973, 172 pp. RhS5,3O.The biographies of Southern African liberalsmake depressing reading for they are invariablystories of lost causes. As our politics movefurther from compromise and as the whiteelites fortify themselves against any possibilityof peaceful change, the liberal tradition fromJohn Philip to Alan Paton seems always tohave been simplistic in its analysis and naivein its optimism.Many of the voices of that tradition were(and indeed still are) churchmen, but eventhese can be seen as eccentric within their ownecclesiastical establishments. Nor is this un-expected for the Church in Southern Africahas more often reflected the racial conventionsof our society than has that society exemplifiedthe gospel. The Anglican church has in parti-cular always been torn between its roleas a sort of unofficially established church ofthe ruling group and its duty, which a few ofits members have seen as paramount, of pro-testing against legislation and customs thatcannot be accepted as Christian.The two extremes of Anglicanism in Rho-desia are represented in the careers of ArthurShearly Cripps and Bishop Paget. Cripps fromthe beginning of his long life in Africa identi-fied with the African cause and dragged outthe last years of his life, blind, bewildered bythe turn of events around him, and living,perversely enough, in poverty. Paget retiredfrom Rhodesia to Natal, a successful careerchurchmen, honoured by the Whites whosecomplacency in their own righteousness he haddone very little to disturb.The backgrounds of the two men were notdissimilar. The families of both were firmlyrooted in the Victorian professional classes andboth were public school and Oxford men. ButCripps was a scholar who at Oxford producedsome conventionally effete poetry, while Pagetrepresented muscular Christianity and with hisgood looks and mediocre intellect suggests theideal Anglican priest that recurs so often inEdwardian novels. Their initial response toRhodesia was also predictably different. Earlyon in his life in Rhodesia Cripps decided thatthe Anglican church had sold out to the in-terests of the Chartered Company and thispolite alliance which he believed continuedwith Responsible Government was the objectof bitter satire. In his novel Bay-Tree Country,a settler who has flourished like the green bay-tree of his title and who has been notoriousfor his harshness to Africans has bishop andarchdeacon officiating at his funeral, betweenthem providing an 'Anglican train-de-luxe' tosend him on his way. It is Bishop Beaven,Paget's predecessor, whom Cripps is attackinghere but Paget would undoubtedly have playedhis part at a fashionable Rhodesian funeralwith spirit.From the beginning both Beaven and Pagetwere quick to defend the settlers against attacksfrom England. In a letter to The Times in 1920,Beaven has spoken of the kindness with whichAfricans were treated by Whites and in anotherwidely reported speech had claimed they 'weredealt with in that spirit of even handed justicefor which the flag of Britain stands'. Duringthe depression Paget appealed for more priests132to come and work among the settlers and heldout as a bait their 'courage, cheerfulness andhospitality.' This list of settler virtues is asignificant one suggesting as it does, the cosyatmosphere of a parish and ignoring the veryreal challenges to the Christian ministry whichRhodesia offered and of whose nature Crippswas so aware. Of Beaven's speech Cripps wrote:'God forgive him if he really said that'; and heopposed Paget's election partly because he re-presented the Anglican establishment that had,in Cripps' opinion, little sympathy with his ownbelief that the Church should identify with theShona. Paget, on the other hand, within a fewmonths of his arrival in Salisbury labelledCripps as a 'well known poet and eccentric',although later he was to claim that he recog-nised his saintly character.It is tempting to see as admirable Cripps'social and ecclesiastical unorthodoxy and todismisss Paget as a trimmer. Such a conclusionwould certainly be justified from their res-pective biographies. Geoffrey Gibbon's booksuggests a man of considerable organisationalability, most of whose work was concernedwith white Rhodesians. The missionary ex-pansion that took place during his episcopateseems to have been haphazard and usually asthe result of his giving his blessing to someoneelse's initiative. The growth of white parishesby contrast was carefully considered andorganised. Canon Gibbon maintains that hisbook is a memoir and not a critical biographyand it would be unfair to expect him to com-ment on inconsistencies of attitude and tempera-ment in Paget. Nevertheless he acknowledges asironic that protests against removals of peoplein Manicaland should be followed soon afterby fulsome praise for Huggins' plans for urbanAfricans, but the implications of the irony arenot investigated. On small issues Paget didshow some political courage. He flew in theteeth of white opinion by letting African clergydine at Bishop's Mount or by staying in theirhouses during visitations, and he was knownin the Salisbury Club as a 'nigger lover'.But such obvious courtesies probably arose outof common decency rather than any deeplyfelt conviction. On the whole Gibbon gives usa picture of a man who saw little to criticisein the Rhodesia of his time and who identifiedquite contentedly with the Huggins government.The book shows so little awareness of the issuesby which we could now judge the success orfailure of a thirty year Rhodesian episcopatethat it is impossible to draw any conclusionsabout Paget's stature with confidence. It re-sembles nineteenth century hagiography in itsenthusiasm for its subject and is probably in-teresting only to those who knew the Bishop.Steere's biography of Cripps reminds us thatthe Anglicanism could on occasion oppose theestablishment, although Cripps resigned as apriest of the diocese in order to be more freeto lash out at government and church authori-ties. This book is not sufficiently detached fromits subject. Its weaknesses are anticipated byits curious subtitle. What, one wonders, madeCripps' life epic? He lost every important battlethat he fought, usually because he misjudgedthe apathy in England for African rights andin turn the determination of the settlers fortheir rights. His poetry shows him again andagain imposing images of Arcadia on Mashona-land, a quirk that produces some very finepoetry, but outside his poetry is responsible forattitudes that sentimentalize the Shona out ofexistence. His main battle was indeed to pre-serve a Shona idyll that existed only in hispoetic imagination and led him into oddly con-tradictory positions. In his book Africa for theAfricans (1927) we find him supporting segrega-tion as the only way in which Shona societycan be left intact. Twenty years later he wrotea note to be inserted in all unsold copies ofthe book which confessed that segregationcould not be 'righteous policy for a Britishcolony' nor 'for Christian people', but what hebelieved should take its place he probably didnot know. He chose to live as closely to theShona as he could and silent identification withthem and their style of life replaced, for thelast twenty years of his life, his earlier out-spoken advocacy of their rights. Cripps' life isepic only in its isolation from England andfrom other educated people who shared hislove of literature. His only real achievementwas as a poet and this side of him Steere hardlytouches on.Our final assessment of the two men willprobably be more favourable to Paget than to133Cripps. Cripps' monument as a missionary arethe various crumbling churches he built abouthis district and the devastated acres of MarondaMashanu where people were allowed to ploughand cut down trees as they liked. His influenceUniversity of Rhodesianever extended beyond his own district andwithout his poetry he would probably be for-gotten. Paget on the other hand did build forthe future and finally his compromise was morecreative than Cripps' obduracy.A. J. CHENNELLSEducational Co-operation in the Commonwealth: An Historical Study By N. D. Atkinson Salisbury,Univ. of Rhodesia, 1974, Education Occasional Paper No. 1, 265 pp. RhS5,10.The author explains that his book 'is in-tended to provide an assessment of educationalco-operation in the Commonwealth, duringboth the imperial and post-imperial periods.There has been no attempt to examine theeducational policies or institutions of individualterritories, except in so far as they have affectedthe development of international co-operation'(p.[5]). Even within this limitation, Atkinsondeals with a vast subject and the chief value ofthis book is as a wide-ranging documentarysurvey rather than as a definitive assessment,especially as the author relics heavily on officialreports and accepts their statements somewhatuncritically.Atkinson begins with the general influenceof British life on the Comomnwealth. First heassesses the influence of the English langu-age and then he states that a second in-fluence, namely 'the rule of law and demo-cratic ideals of government, has had lessobvious effects in many parts of the Common-wealth. African countries, during the earlyyears of independence at any rate, have in-creasingly tended to react in favour of thetraditional norms and attitudes of Africanculture' (p.8). This judgement reflects perhapsan oversimplified view of both de-colonisationand African culture. The creation in certainAfrican countries of what Atkinson goes on todescribe as the 'autocratic framework of theone-party state' might be seen as not so much areaction as a replacement of the imperial auto-cratic framework by a centralised single-partydemocracy which aims to facilitate whatAtkinson describes as 'a transformation of thesharply defined group relationships of tribalsociety' (p.8). This introductory chapter is com-pleted with a view of the evolution of theCommonwealth concept from an adherence tothe 'holist' philosophy of General Smuts downto the 1963 Ditchley Park Conference definitionof it as 'an association of peoples rather thanan organisation of governments' (p. 12). Animportant aspect of the subsequent assessmentof events is to show how Commonwealth co-operation has grown to embrace some nationswhich were never under British rule, and ex-cludes others which were.The second chapter, entitled 'ImperialLegacy', sketches aspects of imperial educa-tion from the exclusively Anglican denomina-tionally-orientated 'mistake' of the Tudors inIreland (p. 15) down to Milner who made the'first real attempt at a thorough-going pro-gramme of development through the ColonialEmpire as a whole' (p. 23). Naturally, such abroad survey must overlook certain aspects ofimperial education but surely the origin anddevelopment of 'industrial training' at leastrequires some mention in any assessment ofCommonwealth co-operation. Similarly twen-tieth century Colonial Office policies on educa-tion in Africa, which Atkinson deals with atsome length, need to be assessed in their nine-teenth-century historical perspective, with re-ference to Kay-Shuttleworth's 'Practical Sugges-tions' of 1847 and the policies of Earl Greyand Sir George Grey in various colonies (seeA. E. du Toit, The Earliest British Document ofEducation for the Coloured Races, Pretoria,Univ. of South Africa, 1962, CommunicationNo. C34).Moving into the twentieth century, Atkinsonfirst reviews the significance of the ImperialEducation Conferences in 1911, 1923 and 1927;but it is not clearly stated whether the re-commendations of these conferences on suchthings as teacher exchanges and conditions of134