THE UPTON LETTERS

By

ARTHUR CHRISTOPHER BENSON

aedae muri' eseidon oneirata, koudepo aos.

1905

PREFACE

These letters were returned to me, shortly after the death of the friend to whom they were written, by his widow. It seems that he had been sorting and destroying letters and papers a few days before his wholly unexpected end. "We won't destroy these," he had said to her, holding the bulky packet of my letters in his hand; "we will keep them together. T—— ought to publish them, and, some day, I hope he will." This was not, of course, a deliberate judgement; but his sudden death, a few days later, gives the unconsidered wish a certain sanctity, and I have determined to obey it. Moreover, she who has the best right to decide, desires it. A few merely personal matters and casual details have been omitted; but the main substance is there, and the letters are just as they were written. Such hurried compositions, of course, abound in literary shortcomings, but perhaps they have a certain spontaneity which more deliberate writings do not always possess. I wrote my best, frankest, and liveliest in the letters, because I knew that Herbert would value both the thought and the expression of the thought. And, further, if it is necessary to excuse so speedy a publication, I feel that they are not letters which would gain by being kept. Their interest arises from the time, the circumstance, the occasion that gave them birth, from the books read and criticised, the educational problems discussed; and thus they may form a species of comment on a certain aspect of modern life, and from a definite point of view. But, after all, it is enough for me that he appreciated them, and, if he wished that they should go out to the world, well, let them go! In publishing them I am but obeying a last message of love.

T. B.
MONK'S ORCHARD, UPTON,
Feb. 20, 1905.

THE UPTON LETTERS

MONK'S ORCHARD, UPTON,
Jan. 23, 1904.

MY DEAR HERBERT,—I have just heard the disheartening news, and I write to say that I am sorry toto corde. I don't yet know the full extent of the calamity, the length of your exile, the place, or the conditions under which you will have to live. Perhaps you or Nelly can find time to let me have a few lines about it all? But I suppose there is a good side to it. I imagine that when the place is once fixed, you will be able to live a much freer life than you have of late been obliged to live in England, with less risk and less overshadowing of anxiety. If you can find the right region, renovabitur ut acquila juventus tua; and you will be able to carry out some of the plans which have been so often interrupted here. Of course there will be drawbacks. Books, society, equal talk, the English countryside which you love so well, and, if I may use the expression, so intelligently; they will all have to be foregone in a measure. But fortunately there is no difficulty about money, and money will give you back some of these delights. You will still see your real friends; and they will come to you with the intention of giving and getting the best of themselves and of you, not in the purposeless way in which one drifts into a visit here. You will be able, too, to view things with a certain detachment—and that is a real advantage; for I have sometimes thought that your literary work has suffered from the variety of your interests, and from your being rather too close to them to form a philosophical view. Your love of characteristic points of natural scenery will help you. When you have once grown familiar with the new surroundings, you will penetrate the secret of their charm, as you have done here. You will be able, too, to live a more undisturbed life, not fretted by all the cross-currents which distract a man in his own land, when he has a large variety of ties. I declare I did not know I was so good a rhetorician; I shall end by convincing myself that there is no real happiness to be found except in expatriation!

Seriously, my dear Herbert, I do understand the sadness of the change; but one gets no good by dwelling on the darker side; there are and will be times, I know, of depression. When one lies awake in the morning, before the nerves are braced by contact with the wholesome day; when one has done a tiring piece of work, and is alone, and in that frame of mind when one needs occupation but yet is not brisk enough to turn to the work one loves; in those dreary intervals between one's work, when one is off with the old and not yet on with the new—well I know all the corners of the road, the shadowy cavernous places where the demons lie in wait for one, as they do for the wayfarer (do you remember?), in Bewick, who, desiring to rest by the roadside, finds the dingle all alive with ambushed fiends, horned and heavy-limbed, swollen with the oppressive clumsiness of nightmare. But you are not inexperienced or weak. You have enough philosophy to wait until the frozen mood thaws, and the old thrill comes back. That is one of the real compensations of middle age. When one is young, one imagines that any depression will be continuous; and one sees the dreary, uncomforted road winding ahead over bare hills, till it falls to the dark valley. But later on one can believe that "the roadside dells of rest" are there, even if one cannot see them; and, after all, you have a home which goes with you; and it would seem to be fortunate, or to speak more truly, tenderly prepared, that you have only daughters—a son, who would have to go back to England to be educated, would be a source of anxiety. Yet I find myself even wishing that you had a son, that I might have the care of him over here. You don't know the heart-hunger I sometimes have for young things of my own to watch over; to try to guard their happiness. You would say that I had plenty of opportunities in my profession; it is true in a sense, and I think I am perhaps a better schoolmaster for being unmarried. But these boys are not one's own; they drift away; they come back dutifully and affectionately to talk to their old tutor; and we are both of us painfully conscious that we have lost hold of the thread, and that the nearness of the tie that once existed exists no more.

Well, I did not mean in this letter to begin bemoaning my own sorrows, but rather to try and help you to bear your own. Tell me as soon as you can what your plans are, and I will come down and see you for the last time under the old conditions; perhaps the new will be happier. God bless you, my old friend! Perhaps the light which has hitherto shone (though fitfully) ON your life will now begin to shine THROUGH it instead; and let me add one word. My assurance grows firmer, from day to day, that we are in stronger hands than our own. It is true that I see things in other lives which look as if those hands were wantonly cruel, hard, unloving; but I reflect that I cannot see all the conditions; I can only humbly fall back upon my own experience, and testify that even the most daunting and humiliating things have a purifying effect; and I can perceive enough at all events to encourage me to send my heart a little farther than my eyes, and to believe that a deep and urgent love is there.—Ever affectionately yours,

T. B.

UPTON,
Jan. 26, 1904.

DEAR HERBERT,—So it is to be Madeira at present? Well, I know Madeira a little, and I can honestly congratulate you. I had feared it might be Switzerland. I could not LIVE in Switzerland. It does me good to go there, to be iced and baked and washed clean with pure air. But the terrible mountains, so cold and unchanged, with their immemorial patience, their frozen tranquillity; the high hamlets, perched on their lonely shelves; the bleak pine-trees, with their indomitable strength—all these depress me. Of course there is much homely beauty among the lower slopes; the thickets, the falling streams, the flowers. But the grim black peaks look over everywhere; and there is seldom a feeling of the rich and comfortable peace such as one gets in England. Madeira is very different. I have been there, and must truthfully confess that it does not suit me altogether—the warm air, the paradisal luxuriance, the greenhouse fragrance, are not a fit setting for a blond, lymphatic man, who pants for Northern winds. But it will suit you; and you will be one of those people, spare and compact as you are, who find themselves vigorous and full of energy there. I have many exquisite vignettes from Madeira which linger in my mind. The high hill-villages, full of leafy trees; the grassy downs at the top; the droop of creepers, full of flower and fragrance, over white walls; the sapphire sea, under huge red cliffs. You will perhaps take one of those embowered Quintas high above the town, in a garden full of shelter and fountains. And I am much mistaken if you do not find yourself in a very short time passionately attached to the place. Then the people are simple, courteous, unaffected, full of personal interest. Housekeeping has few difficulties and no terrors.

I can't get away for a night; but I will come and dine with you one day this week, if you can keep an evening free.

And one thing I will promise—when you are away, I will write to you as often as I can. I shall not attempt any formal letters, but I shall begin with anything that is in my mind, and stop when I feel disposed; and you must do the same. We won't feel bound to ANSWER each other's letters; one wastes time over that. What I shall want to know is what you are thinking and doing, and I shall take for granted you desire the same.

You will be happier, now that you KNOW; I need not add that if I can be of any use to you in making suggestions, it will be a real pleasure.—Ever yours,

T. B.

UPTON,
Feb. 3, 1904.

MY DEAR HERBERT,—It seems ages since we said good-bye—yet it is not a week ago. And now I have been at work all day correcting exercises, teaching, talking. I have had supper with the boys, and I have been walking about since and talking to them—the nicest part of my work. They are at this time of the day, as a rule, in good spirits, charitable, sensible. What an odd thing it is that boys are so delightful when they are alone, and so tiresome (not always) when they are together. They seem, in public, to want to show their worst side, to be ashamed of being supposed to be good, or interested, or thoughtful, or tender-hearted. They are so afraid of seeming better than they are, and pleased to appear worse than they are. I wonder why this is? It is the same more or less with most people; but one sees instincts at their nakedest among boys. As I go on in life, the one thing I desire is simplicity and reality; pose is the one fatal thing. The dullest person becomes interesting if you feel that he is really himself, that he is not holding up some absurd shield or other in front of his shivering soul. And yet how hard it is, even when one appreciates the benefits and beauty of sincerity, to say what one really thinks, without reference to what one supposes the person one is talking to would like or expect one to think—and to do it, too, without brusqueness or rudeness or self-assertion.

Boys are generally ashamed of saying anything that is good about each other; and yet they are as a rule intensely anxious to be POPULAR, and pathetically unaware that the shortest cut to popularity is to see the good points in every one and not to shrink from mentioning them. I once had a pupil, a simple-minded, serene, ordinary creature, who attained to extraordinary popularity. I often wondered why; after he had left, I asked a boy to tell me; he thought for a moment, and then he said, "I suppose, sir, it was because when we were all talking about other chaps—and one does that nearly all the time—he used to be as much down on them as any one else, and he never jawed—but he always had something nice to say about them, not made up, but as if it just came into his head."

Well, I must stop; I suppose you are forging out over the Bay, and sleeping, I hope, like a top. There is no sleep like the sleep on a steamer—profound, deep, so that one wakes up hardly knowing where or who one is, and in the morning you will see the great purple league-long rollers. I remember them; I generally felt very unwell; but there was something tranquillising about them, all the same—and then the mysterious steamers that used to appear alongside, pitching and tumbling, with the little people moving about on the decks; and a mile away in a minute. Then the water in the wake, like marble, with its white-veined sapphire, and the hiss and smell of the foam; all that is very pleasant. Good night, Herbert!—Ever yours,

T. B.

UPTON,
Feb. 9, 1904.

MY DEAR HERBERT,—I hope you have got Lockhart's Life of Scott with you; if not, I will send it out to you. I have been reading it lately, and I have a strong wish that you should do the same. It has not all the same value; the earlier part, the account of the prosperous years, is rather tiresome in places. There is something boisterous, undignified—even, I could think, vulgar—about the aims and ambitions depicted. It suggests a prosperous person, seated at a well-filled table, and consuming his meat with a hearty appetite. The desire to stand well with prominent persons, to found a family, to take a place in the county, is a perfectly natural and wholesome desire; but it is a commonplace ambition. There is a charm in the simplicity, the geniality, the childlike zest of the man; but there is nothing great about it. Then comes the crash; and suddenly, as though a curtain drew up, one is confronted with the spectacle of an indomitable and unselfish soul, bearing a heavy burden with magnificent tranquillity, and settling down with splendid courage to an almost intolerable task. The energy displayed by our hero in attempting to write off the load of debt that hung round his neck is superhuman, august. We see him completing in a single day what would take many writers a week to finish, and doing it day by day, with bereavements, sorrows, ill-health, all closing in upon him. The quality of the work he thus did matters little; it was done, indeed, at a time of life when under normal circumstances he would probably have laid his pen down. But the spectacle of the man's patient energy and divine courage is one that goes straight to the heart. It is then that one realises that the earlier and more prosperous life has all the value of contrast; one recognises that here was a truly unspoilt nature; and that, if we can dare to look upon life as an educative process, the tragic sorrows that overwhelmed him were not the mere reversal of the wheel of fortune, but gifts from the very hand of the Father—to purify a noble soul from the dross that was mingled with it; to give a great man the opportunity of living in a way that should furnish an eternal and imperishable example.

I do not believe that in the whole of literature there is a more noble and beautiful document of its kind than the diary of these later years. The simplicity, the sincerity of the man stand out on every page. There are no illusions about himself or his work. He hears that Southey has been speaking of him and his misfortunes with tears, and he says plainly that such tears would be impossible to himself in a parallel case; that his own sympathy has always been practical rather than emotional; his own tendency has been to help rather than to console. Again, speaking of his own writings, he says that he realises that if there is anything good about his poetry or prose, "It is a hurried frankness of composition, which pleases soldiers, sailors, and young people of bold and active disposition." He adds, indeed, a contemptuous touch to the above, which he was great enough to have spared: "I have been no sigher in shades—no writer of

Songs and sonnets and rustical roundelays
Framed on fancies and whistled on reeds."

A few days later, speaking of Thomas Campbell, the poet, he says that "he has suffered by being too careful a corrector of his work."

That is a little ungenerous, a little complacent; noble and large as Scott's own unconsidered writings are, he ought to have been aware that methods differ. What, for instance, could be more extraordinary than the contrast between Scott and Wordsworth—Scott with his "You know I don't care a curse about what I write;" and Wordsworth, whose chief reading in later days was his own poetry. Whenever the two are brought into actual juxtaposition, Wordsworth is all pose and self-absorption; Scott all simplicity and disregard of fame. Wordsworth staying at Abbotsford declines to join an expedition of pleasure, and stays at home with his daughter. When the party return, they find Wordsworth sitting and being read to by his daughter, the book his own Excursion. A party of travellers arrive, and Wordsworth steals down to the chaise, to see if there are any of his own volumes among the books they have with them. When the two are together, Scott is all courteous deference; he quotes Wordsworth's poems, he pays him stately compliments, which the bard receives as a matter of course, with stiff, complacent bows. But, during the whole of the time, Wordsworth never lets fall a single syllable from which one could gather that he was aware that his host had ever put pen to paper.

Yet, while one desires to shake Wordsworth to get some of his pomposity out of him, one half desires that Scott had felt a little more deeply the dignity of his vocation. One would wish to have infused Wordsworth with a little of Scott's unselfish simplicity, and to have put just a little stiffening into Scott. He ought to have felt—and he did not—that to be a great writer was a more dignified thing than to be a sham seigneur.

But through the darkening scene, when the woods whisper together, and Tweed runs hoarsely below, the simple spirit holds uncomplaining and undaunted on his way: "I did not like them to think that I could ever be beaten by anything," he says. But at length the hand, tired with the pen, falls, and twilight creeps upon the darkening mind.

I paid a pious pilgrimage last summer, as you perhaps remember, to Abbotsford. I don't think I ever described it to you. My first feeling was one of astonishment at the size and stateliness of the place, testifying to a certain imprudent prosperity. But the sight of the rooms themselves; the desk, the chair, the book-lined library, the little staircase by which, early or late, Scott could steal back to his hard and solitary work; the death-mask, with its pathetic smile; the clothes, with hat and shoes, giving, as it were, a sense of the very shape and stature of the man—these brought the whole thing up with a strange reality.

Of course, there is much that is pompous, affected, unreal about the place; the plaster beams, painted to look like oak; the ugly emblazonries; the cruel painted glass; the laboriously collected objects—all these reveal the childish side of Scott, the superficial self which slipped from him so easily when he entered into the cloud.

And then the sight of his last resting-place; the ruined abbey, so deeply embowered in trees that the three dim Eildon peaks are invisible; the birds singing in the thickets that clothe the ruined cloisters—all this made a parable, and brought before one with an intensity of mystery the wonder of it all. The brief life, so full of plans for permanence; the sombre valley of grief; the quiet end, when with failing lips he murmured that the only comfort for the dying heart was the thought that it had desired goodness, however falteringly, above everything.

I can't describe to you how deeply all this affects me—with what a hunger of the heart, what tenderness, what admiration, what wonder. The very frankness of the surprise with which, over and over again, the brave spirit confesses that he does not miss the delights of life as much as he expected, nor find the burden as heavy as he had feared, is a very noble and beautiful thing. I can conceive of no book more likely to make a spirit in the grip of sorrow and failure more gentle, hopeful, and brave; because it brings before one, with quiet and pathetic dignity, the fact that no fame, no success, no recognition, can be weighed for a moment in the balance with those simple qualities of human nature which the humblest being may admire, win, and display.—Ever yours,

T. B.

UPTON,
Shrove Tuesday, Feb. 16, 1904.

DEAR HERBERT,—One of those incredible incidents has just happened here, an incident that makes one feel how little one knows of human beings, and that truth, in spite of the conscientious toil of Mr. H. G. Wells, does still continue to keep ahead of fiction. Here is the story. Some money is missed in a master's house; circumstances seem to point to its having been abstracted by one of the boys. A good-natured, flighty boy is suspected, absolutely without reason, as it turns out; though he is the sort of boy to mislay his own books and other portable property to any extent, and to make no great difficulty under pressure of immediate need, and at the last moment, about borrowing some one else's chattels. On this occasion the small boys in the house, of whom he is one, solemnly accuse him of the theft, and the despoiled owner entreats that the money may be returned. He protests that he has not taken it. The matter comes to the ears of the house-master, who investigates the matter in the course of the evening, and interviews the supposed culprit. The boy denies it again quite unconcernedly and frankly, goes away from the interview, and wandering about, finds the small boys of the house assembled in one of the studies discussing a matter with great interest. "What has happened?" says our suspected friend. "Haven't you heard?" says one of them; "Campbell's grandmother" (Campbell is another of the set) "has sent him a tip of L2." "Oh, has she?" says the boy, with a smile of intense meaning; "I shall have to go my rounds again." This astonishing confession of his guilt is received with the interest it deserves, and Campbell is advised to lock up his money, or to hand it over to the custody of the house-master. In the course of the evening another amazing event occurs; the boy whose money was stolen finds the whole of it, quite intact, in the pocket of his cricketing flannels, where he now remembers having put it. The supposed culprit is restored to favour, and becomes a reliable member of society. One of the small boys tells the matron the story of our hero's amazing remark on the subject, in his presence. The matron stares at him, bewildered, and asks him what made him say it. "Oh, only to rag them," says the boy; "they were all so excited about it." "But don't you see, you silly boy," says the kind old dame, "that if the money had not been found, you would have been convicted out of your own mouth of having been the thief?" "Oh yes," says the boy cheerfully; "but I couldn't help it—it came into my head."

Of course this is an exceptional case; but it illustrates a curious thing about boys—I mentioned it the other day—which is, their extraordinary willingness and even anxiety to be thought worse than they are. Even boys of unexceptionable principle will talk as if they were not only not particular, but positively vicious. They don't like aspersions on their moral character to be made by others, but they rejoice to blacken themselves; and not even the most virtuous boys can bear to be accused of virtue, or thought to be what is called "Pi." This does not happen when boys are by themselves; they will then talk unaffectedly about their principles and practice, if their interlocutor is also unaffected. But when they are together, a kind of disease of self-accusation attacks them. I suppose that it is the perversion of a wholesome instinct, the desire not to be thought better than they are; but part of the exaggerated stories that one hears about the low moral tone of public schools arises from the fact that innocent boys coming to a public school infer, and not unreasonably, from the talk of their companions that they are by no means averse to evil, even when, as is often the case, they are wholly untainted by it.

The same thing seems to me to prevail very widely nowadays. The old-fashioned canting hypocrisy, like that of the old servant in the Master of Ballantrae, who, suffering under the effects of drink, bears himself like a Christian martyr, has gone out; just as the kind of pride is extinct against which the early Victorian books used to warn children, and which was manifested by sitting in a carriage surveying a beggar with a curling lip—a course of action which was invariably followed by the breaking of a Bank, or by some mysterious financial operation involving an entire loss of fortune and respectability.

Nowadays the parable of the Pharisee and the publican is reversed. The Pharisee tells his friends that he is in reality far worse than the publican, while the publican thanks God that he is not a Pharisee. It is only, after all, a different kind of affectation, and perhaps even more dangerous, because it passes under the disguise of a virtue. We are all miserable sinners, of course; but it is no encouragement to goodness if we try to reduce ourselves all to the same level of conscious corruption. The only advantage would be if, by our humility, we avoided censoriousness. Let us frankly admit that our virtues are inherited, and that any one who had had our chances would have done as well or better than ourselves; neither ought we to be afraid of expressing our admiration of virtue, and, if necessary, our abhorrence of vice, so long as that abhorrence is genuine. The cure for the present state of things is a greater naturalness. Perhaps it would end in a certain increase of priggishness; but I honestly confess that nowadays our horror of priggishness, and even of seriousness, has grown out of all proportion; the command not to be a prig has almost taken its place in the Decalogue. After all, priggishness is often little more than a failure in tact, a breach of good manners; it is priggish to be superior, and it is vulgar to let a consciousness of superiority escape you. But it is not priggish to be virtuous, or to have a high artistic standard, or to care more for masterpieces of literature than for second-rate books, any more than it is priggish to be rich or well-connected. The priggishness comes in when you begin to compare yourself with others, and to draw distinctions. The Pharisee in the parable was a prig; and just as I have known priggish hunting men, and priggish golfers, and even priggish card-players, so I have known people who were priggish about having a low standard of private virtue, because they disapproved of people whose standard was higher. The only cure is frankness and simplicity; and one should practise the art of talking simply and directly among congenial people of what one admires and believes in.

How I run on! But it is a comfort to write about these things to some one who will understand; to "cleanse the stuff'd bosom of the perilous stuff that weighs upon the heart." By the way, how careless the repetition of "stuff'd" "stuff" is in that line! And yet it can't be unintentional, I suppose?

I enjoy your letters very much; and I am glad to hear that you are beginning to "take interest," and are already feeling better. Your views of the unchangeableness of personality are very surprising; but I must think them over for a little; I will write about them before long. Meanwhile, my love to you all.—Ever yours,

T. B.

UPTON,
Feb. 25, 1904.

DEAR HERBERT,—You ask what I have been reading. Well, I have been going through Newman's Apologia for the twentieth time, and as usual have fallen completely under the magical spell of that incomparable style; its perfect lucidity, showing the very shape of the thought within, its simplicity (not, in Newman's case, I think, the result of labour, but of pure instinctive grace), its appositeness, its dignity, its music. I oscillate between supreme contentment as a reader, and envious despair as a writer; it fills one's mind up slowly and richly, as honey fills a vase from some gently tilted bowl. There is no sense of elaborateness about the book; it was written swiftly and easily out of a full heart; then it is such a revelation of a human spirit, a spirit so innocent and devoted and tender, and, moreover, charged with a sweet naive egotism as of a child. It was written, as Newman himself said, IN TEARS; but I do not think they were tears of bitterness, but a half-luxurious sorrow, the pathos of the past and its heavinesses, viewed from a quiet haven. I have no sympathy whatever with the intellectual attitude it reveals, but as Roderick Hudson says, I don't always heed the sense: it is indeed a somewhat melancholy spectacle of a beautiful mind converted in reality by purely aesthetic considerations, by the dignity, the far-off, holy, and venerable associations of the great Church which drew him quietly in, while all the time he is under the impression that it is a logical clue which he is following. And what logic! leaping lightly over difficult places, taking flowery by-paths among the fields, the very stairs on which he treads based on all kinds of wide assumptions and unverifiable hypotheses. Then it is distressing to see his horror of Liberalism, of speculation, of development, of all the things that constitute the primal essence of the very religion that he blindly followed. One cannot help feeling that had Newman been a Pharisee, he would have been, with his love of precedent, and antiquity, and tradition, one of the most determined and deadly opponents of the spirit of Christ. For the spirit of Christ is the spirit of freedom, of elasticity, of unconventionality. Newman would have upheld in the Sanhedrim with pathetic and exquisite eloquence that it was not time to break with the old, that it was miserable treachery to throw over the ancient safeguards of faith, to part with the rich inheritance of the national faith delivered by Abraham and Moses to the saints. Newman was a true fanatic, and the most dangerous of fanatics, because his character was based on innocence and tenderness and instinctive virtue. It is rather pathetic than distressing to see Newman again and again deluded by the antiquity of some petty human logician into believing his utterance to be the very voice of God. The struggle with Newman was not the struggle of faith with scepticism, but the struggle between two kinds of loyalty, the personal loyalty to his own past and his own friends and the Church of his nativity, and the loyalty to the infinitely more ancient and venerable tradition of the Roman Church. It was, as I have said, an aesthetic conversion; he had the mind of a poet, and the particular kind of beauty which appealed to him was not the beauty of nature or art, but the beauty of old tradition and the far-off dim figures of saints and prelates reaching back into the dark and remote past.

He had, too, the sublime egotism of the poet. His own salvation—"Shall I be safe if I die to-night?"—that, he confesses, was the thought which eventually outweighed all others. He had little of the priestly hunger to save souls; the way in which others trusted him, confided in him, watched his movements, followed him, was always something of a terror to him, and yet in another mood it ministered to his self-absorption. He had not the stern sense of being absolutely in the right, which is the characteristic of the true leaders of men, but he had a deep sense of his own importance, combined with a perfectly real sense of weakness and humility, which even disguised, I would think, his own egotism from himself.

Again his extraordinary forensic power, his verbal logic, his exquisite lucidity of statement, all these concealed from him, as they have concealed from others, his lack of mental independence. He had an astonishing power of submitting to his imagination, a power of believing the impossible, because the exercise of faith seemed to him so beautiful a virtue. It is not a case of a noble mind overthrown, but of the victory of a certain kind of poetical feeling over all rational inquiry.

To revert to Newman's literary genius, he seems to me to be one of the few masters of English prose. I used to think, in old University days, that Newman's style was best tested by the fact that if one had a piece of his writing to turn into Latin prose, the more one studied it, turned it over, and penetrated it, the more masterly did it become; because it was not so much the expression of a thought as the thought itself taking shape in a perfectly pure medium of language. Bunyan had the same gift; of later authors Ruskin had it very strongly, and Matthew Arnold in a lesser degree. There is another species of beautiful prose, the prose of Jeremy Taylor, of Pater, even of Stevenson; but this is a slow and elaborate construction, pinched and pulled this way and that; and it is like some gorgeous picture, of stately persons in seemly and resplendent dress, with magnificently wrought backgrounds of great buildings and curious gardens. But the work of Newman and of Ruskin is a white art, like the art of sculpture.

I find myself every year desiring and admiring this kind of lucidity and purity more and more. It seems to me that the only function of a writer is to express obscure, difficult, and subtle thoughts easily. But there are writers, like Browning and George Meredith, who seem to hold it a virtue to express simple thoughts obscurely. Such writers have a wide vogue, because so many people do not value a thought unless they can feel a certain glow of satisfaction in having grasped it; and to have disentangled a web of words, and to find the bright thing lying within, gives them a pleasing feeling of conquest, and, moreover, stamps the thought in their memory. But such readers have not the root of the matter in them; the true attitude is the attitude of desiring to apprehend, to progress, to feel. The readers who delight in obscurity, to whom obscurity seems to enhance the value of the thing apprehended, are mixing with the intellectual process a sort of acquisitive and commercial instinct very dear to the British heart. These bewildering and bewildered Browning societies who fling themselves upon Sordello, are infected unconsciously with a virtuous craving for "taking higher ground." Sordello contains many beautiful things, but by omitting the necessary steps in argument, and by speaking of one thing allusively in terms of another, and by a profound desultoriness of thought, the poet produces a blurred and tangled impression. The beauties of Sordello would not lose by being expressed coherently and connectedly.

This is the one thing that I try with all my might to impress on boys; that the essence of all style is to say what you mean as forcibly as possible; the bane of classical teaching is that the essence of successful composition is held to be to "get in" words and phrases; it is not a bad training, so long as it is realised to be only a training, in obtaining a rich and flexible vocabulary, so that the writer has a choice of words and the right word comes at call. But this is not made clear in education, and the result on many minds is that they suppose that the essence of good writing is to search diligently for sparkling words and sonorous phrases, and then to patch them into a duller fabric.

But I stray from my point: all paths in a schoolmaster's mind lead out upon the educational plain.

All that you tell me of your new surroundings is intensely interesting. I am thankful that you feel the characteristic charm of the place, and that the climate seems to suit you. You say nothing of your work; but I suppose that you have had no time as yet. The mere absorbing of new impressions is a fatiguing thing, and no good work can be done until a scene has become familiar. I will discharge your commissions punctually; don't hesitate to tell me what you want. I don't do it from a sense of duty, but it is a positive pleasure for me to have anything to do for you. I long for letters; as soon as possible send me photographs, and not merely inanimate photographs of scenes and places, but be sure that you make a part of them yourself. I want to see you standing, sitting, reading in the new house; and give me an exact and detailed account of your day, please; the food you eat, the clothes you wear; you know my insatiable appetite for trifles.—Ever yours,

T. B.

UPTON,
March 5, 1904.

MY DEAR HERBERT,—I have been thinking over your last letter: and by the merest chance I stumbled yesterday on an old diary; it was in 1890—a time, do you remember, when our paths had drifted somewhat apart; you had just married, and I find a rather bitter entry, which it amuses me to tell you of now, to the effect that the marriage of a friend, which ought to give one a new friend, often simply deprives one of an old one—"nec carus aeque nec superstes integer," I add. Then I was, I suppose, hopelessly absorbed in my profession; it was at the time when I had just taken a boarding-house, and suffered much from the dejection which arises from feeling unequal to the new claims.

It amuses me now to think that I could ever have thought of losing your friendship; and it was only temporary; it was only that we were fully occupied; you had to learn camaraderie with your wife, for want of which one sees dryness creep into married lives, when the first divine ardours of passion have died away, and when life has to be lived in the common light of day. Well, all that soon adjusted itself; and then I, too, found in your wife a true and congenial friend, so that I can honestly say that your marriage has been one of the most fortunate events of my life.

But that was not what I meant to write to you about; the point is this. You say that personality is a stubborn thing. It is indeed. I find myself reflecting and considering how much one's character really changes as life goes on; in reading this diary of fourteen years ago, though I have altered in some superficial respects, I was confronted with my unalterable self. I have acquired certain aptitudes; I have learnt, for instance, to understand boys better, to sympathise with them, to put myself in their place, to manage them. I don't think I could enunciate my technique, such as it is. If a young master, just entering upon the work of a boarding-house, asked my advice, I could utter several maxims which he would believe (and rightly) to be the flattest and most obvious truisms; but the value of them to me is that they are deduced from experience, and not stated as assumptions. The whole secret lies in the combination of them, the application of them to a particular case; it is not that one sees a thing differently, but that one knows instinctively the sort of thing to say, the kind of line to pursue, the kind of statement that appeals to a boy as sensible and memorable, the sort of precautions to take, the delicate adjustment of principles to a particular case, and so forth. It is, I suppose, something like the skill of an artist; he does not see nature more clearly, if indeed as clearly, as he did when he began, but he knows better what kind of stroke and what kind of tint will best produce the effect which he wishes to record. Of course both artist and schoolmaster get mannerised; and I should be inclined to say in the latter case that a schoolmaster's success (in the best sense) depends almost entirely upon his being able to arrive at sound principles and at the same time to avoid mannerism in applying them. For instance, it is of no use to hold up for a boy's consideration a principle which is quite outside his horizon; what one has to do is to try and give him a principle which is just a little ahead of his practice, which he can admire and also believe to be within his reach.

Besides this experience which I have acquired, I have acquired a similar experience in the direction of teaching—I know now the sort of statement which arrests the attention and arouses the interest of boys; I know how to put a piece of knowledge so that it appears both intelligible and also desirable to acquire.

Then I have learnt, in literary matters, the art of expression to a certain extent. I can speak to you with entire frankness and unaffectedness, and I will say that I am conscious that I can now express lucidly, and to a certain extent attractively, an idea. My deficiency is now in ideas and not in the power of expressing them. I have quality though not quantity. It amuses me to read this old diary and see how impossible I found it to put certain thoughts into words.

But apart from these definite acquirements, I cannot see that my character has altered in the smallest degree. I detect the same little, hard, repellent core of self, sitting enthroned, cold, unchanging, and unchanged, "like a toad within a stone," to borrow Rossetti's great simile. I see exactly the same weaknesses, the same pitiful ambitions, the same faults. I have learnt, I think, to conceal them a little better; but they are not eradicated, nor even modified. Even with regard to their concealment, I have a terrible theory. I believe that the faults of which one is conscious, which one admits, and even the faults of which one faintly suspects oneself, and yet supposes that one conceals from the world at large, are the very faults that are absolutely patent to every one else. If one dimly suspects that one is a liar, a coward, or a snob, and gratefully believes that one has not been placed in a position which inevitably reveals these characteristics in their full nakedness, one may be fairly certain that other people know that one is so tainted.

The discouraging point is that one is not similarly conscious of one's virtues. I take for granted that I have some virtues, because I see that most of the people whom I meet have some sprinkling of them, but I declare that I am quite unable to say what they are. A fault is patent and unmistakable. The old temptation comes upon one, and one yields as usual; but with one's virtues, if they ever manifest themselves, one's own feeling is that one might have done better. Moreover, if one tries deliberately to take stock of one's good points, they seem to be only natural and instinctive ways of behaving; to which no credit can possibly attach, because by temperament one is incapable of acting otherwise.

Another melancholy fact which I believe to be true is this—that the only good work one does is work which one finds easy and likes. I have one or two patiently acquired virtues which are not natural to me, such as a certain methodical way of dealing with business; but I never find myself credited with it by others, because it is done, I suppose, painfully and with effort, and therefore unimpressively.

I look round, and the same phenomenon meets me everywhere. I do not know any instance among my friends where I can trace any radical change of character. "Sicut erat in principio et nunc et semper et in saecula saeculorum."

Indeed the only line upon which improvement is possible seems to me to be this—that a man shall definitely commit himself to a course of life in which he shall be compelled to exercise virtues which are foreign to his character, and any lapses of which will be penalised in a straightforward, professional way. If a man, for instance, is irritable, impatient, unpunctual, let him take up some line where he is bound to be professionally bland, patient, methodical. That would be the act of a philosopher; but, alas, how few of us choose our profession from philosophical motives!

And even so I should fear that the tendencies of temperament are only temporarily imprisoned, and not radically cured; after all, it fits in with the Darwinian theory. The bird of paradise, condemned to live in a country of marshes, cannot hope to become a heron. The most he can hope is that, by meditating on the advantages which a heron would enjoy, and by pressing the same consideration on his offspring, the time may come in the dim procession of years when the beaks of his descendants will grow long and sharp, their necks pliant, their legs attenuated.

And anyhow, one is bound in honour to have a try; and the hopefulness of my creed (you may be puzzled to detect it) lies in the fact that one HAS a sense of honour about it all; that one's faults are repugnant, and that missing virtues are desirable—possunt quia posse videntur!

Thank you for the photographs. I begin to realise your house; but I want some interiors as well; and let me have the view from your terrace, though I daresay it is only sea and sky.—Ever yours,

T. B.

UPTON,
March 15, 1904.

DEAR HERBERT,—You say I am not ambitious enough; well, I wish I could make up my mind clearly on the subject of ambition; it has been brought before me rather acutely lately. A post here has just fallen vacant—a post to which I should have desired to succeed. I have no doubt that if I had frankly expressed my wishes on the subject, if I had even told a leaky, gossipy colleague what I desired, and begged him to keep it to himself, the thing would have got out, and the probability is that the post would have been offered to me. But I held my tongue, not, I confess, from any very high motive, but merely from a natural dislike of being importunate—it does not seem to me consistent with good manners.

Well, I made no sign; and another man was appointed. I have no doubt that a man of the world would say frankly that I was a fool, and, though I am rather inclined to agree with him, I don't think I could have acted otherwise.

I am inclined to encourage ambition of every kind among the boys. I think it is an appropriate virtue for their age and temperament. It is not a Christian virtue; for it is certain that, if one person succeeds in an ambitious prospect, there must be a dozen who are disappointed. But though I don't approve of it on abstract grounds, yet I think it is so tremendous a motive for activity and keenness that it seems to me that boys are the better for it. I don't believe that in education the highest motive is always the best; indeed, the most effective motive, in dealing with immature minds, is the thing which we have to discover and use.

I mean, for instance, that I think it is probably more effective to say to a boy who is disposed to be physically indolent, "You have a chance of getting your colours this half, and I should like to see you get them," than to say, "I don't want you to think about colours. I want you to play football for the glory of God, because it makes you into a stronger, more wholesome, more cheerful man." It seems to me that boys should learn for themselves that there are often better and bigger reasons for having done a thing than the reason that made them do it.

What makes an object seem desirable to a boy is that others desire to have it too, and that he should be the fortunate person to get it. I don't see how the sense of other people's envy and disappointment can be altogether subtracted from the situation—it certainly is one of the elements which makes success seem desirable to many boys—though a generous nature will not indulge the thought.

But I am equally sure that, as one gets older, one ought to put aside such thoughts altogether. That one ought to trample down ambitious desires and even hopes. That glory, according to the old commonplace, ought to follow and not to be followed.

I think one ought to pursue one's own line, to do one's own business to the best of one's ability, and leave the rest to God. If He means one to be in a big place, to do a big work, it will be clearly enough indicated; and the only chance of doing it in a big way is to be simple-minded, sincere, generous, and contented.

The worst of that theory is this. One sees people in later life who have just missed big chances; some over-subtle delicacy of mind, some untimely reticence or frankness, some indolent hanging-back, some scrupulousness, has just checked them from taking a bold step forward when it was needed. And one sees them with large powers, noble capacities, wise thoughts, relegated to the crowd of unconsidered and inconsiderable persons whose opinion has no weight, whose suggestions have no effectiveness. Are they to be blamed? Or has one humbly and faithfully to take it as an indication that they are just not fit, from some secret weakness, some fibre of feebleness, to take the tiller?

I am speaking with entire sincerity when I say to you that I think I am myself rather cast in that mould. I have always just missed getting what used to be called "situations of dignity and emolument," and I have often been condoled with as the person who ought to have had them.

Well, I expect that this is probably a very wholesome discipline for me, but I cannot say that it is pleasant, or that use has made it easier.

The worst of it is that I have an odd mixture of practicality and mysticism within me, and I have sometimes thought that one has damaged the other. My mysticism has pulled me back when I ought to have taken a decided step, urging "Leave it to God"—and then, when I have failed to get what I wanted, my mysticism has failed to comfort me, and the practical side of me has said, "The decided step was what God clearly indicated to you was needed; and you were lazy and would not take it."

I have a highly practical friend, the most absolutely and admirably worldly person I know. In talk he sometimes lets fall very profound maxims. We were talking the other day about this very point, and he said musingly, "It is a very good rule in this world not to ask for anything unless you are pretty sure to get it." That is the cream of the worldly attitude. Such a man is not going to make himself tiresome by importunity. He knows what he desires, he works for it, and, when the moment comes, he just gives the little push that is needed, and steps into his kingdom.

That is exactly what I cannot do. It is not a sign of high-mindedness, for I am by nature greedy, acquisitive, and ambitious. But it is a want of firmness, I suppose. Anyhow, there it is, and one cannot alter one's temperament.

The conclusion which I come to for myself and for all like-minded persons—not a very happy class, I fear—is that one should absolutely steel oneself against disappointment, not allow oneself to indulge in pleasing visions, not form plans or count chickens, but try to lay hold of the things which do bring one tranquillity, the simple joys of ordinary and uneventful life. One may thus arrive at a certain degree of independence. And though the heart may ache a little at the chances missed, yet one may console oneself by thinking that it is happier not to realise an ambition and be disappointed, than to realise it and be disappointed.

It all comes from over-estimating one's own powers, after all. If one is decently humble, no disappointment is possible; and such little successes as one does attain are like gleams of sunlight on a misty day.—Ever yours,

T. B.

UPTON,
March 25, 1904.

DEAR HERBERT,—You are quite right about conventionality in education.

One of my perennial preoccupations here is how to encourage originality and independence among my boys. The great danger of public-school education nowadays, as you say, is the development of a type. It is not at all a bad type in many ways; the best specimens of the public-school type are young men who are generous, genial, unembarrassed, courageous, sensible, and active; but our system all tends to level character, and I do not feel sure whether it levels it up or levels it down. In old days the masters concerned themselves with the work of the boys only, and did not trouble their heads about how the boys amused themselves out of school. Vigorous boys organised games for themselves, and indolent boys loafed. Then it came home to school authorities that there was a good deal of danger in the method; that lack of employment was an undesirable thing. Thereupon work was increased, and, at the same time, the masters laid hands upon athletics and organised them. Side by side with this came a great increase of wealth and leisure in England, and there sprang up that astonishing and disproportionate interest in athletic matters, which is nowadays a real problem for all sensible men. But the result of it all has been that there has grown up a stereotyped code among the boys as to what is the right thing to do. They are far less wilful and undisciplined than they used to be; they submit to work, as a necessary evil, far more cheerfully than they used to do; and they base their ideas of social success entirely on athletics. And no wonder! They find plenty of masters who are just as serious about games as they are themselves; who spend all their spare time in looking on at games, and discuss the athletic prospects of particular boys in a tone of perfectly unaffected seriousness. The only two regions which masters have not organised are the intellectual and moral regions. The first has been tacitly and inevitably extruded. A good deal more work is required from the boys, and unless a boy's ability happens to be of a definite academical order—in which case he is well looked after—there is no loop-hole through which intellectual interest can creep in. A boy's time is so much occupied by definite work and definite games that there is neither leisure nor, indeed, vigour left to follow his own pursuits. Life is lived so much more in public that it becomes increasingly difficult for SETS to exist; small associations of boys with literary tastes used to do a good deal in the direction of fostering the germs of intellectual life; the net result is, that there is now far less interest abroad in intellectual things, and such interests as do exist, exist in a solitary way, and generally mean an intellectual home in the background.

In the moral region, I think we have much to answer for; there is a code of morals among boys which, if it is not actively corrupting, is at least undeniably low. The standard of purity is low; a vicious boy doesn't find his vicious tendencies by any means a bar to social success. Then the code of honesty is low; a boy who is habitually dishonest in the matter of work is not in the least reprobated. I do not mean to say that there are not many boys who are both pure-minded and honest; but they treat such virtues as a secret preference of their own, and do not consider that it is in the least necessary to interfere with the practice of others, or even to disapprove of it. And then comes the perennial difficulty of schoolboy honour; the one unforgivable offence is to communicate anything to masters; and an innocent-minded boy whose natural inclination to purity gave way before perpetual temptation and even compulsion might be thought to have erred, but would have scanty, if any, expression of either sympathy or pity from other boys; while if he breathed the least hint of his miserable position to a master and the fact came out, he would be universally scouted.

This is a horrible fact to contemplate; yet it cannot be cured by enactment, only from within. It is strange that in this respect it is entirely unlike the code of the world. No girl or woman would be scouted for appealing to police protection in similar circumstances; no man would be required to submit to violence or even to burglary; no reprobation would fall upon him if he appealed to the law to help him.

Is it not possible to encourage something of this feeling in a school? Is it not possible, without violating schoolboy honour, which is in many ways a fine and admirable thing, to allow the possibility of an appeal to protection for the young and weak against vile temptations? It seems to me that it would be best if we could get the boys to organise such a system among themselves. But to take no steps to arrive at such an organisation, and to leave matters severely alone, is a very dark responsibility to bear.

It is curious to note that in the matter of bullying and cruelty, which used to be so rife at schools, public opinion among boys does seem to have undergone a change. The vice has practically disappeared, and the good feeling of a school would be generally against any case of gross bullying; but the far more deadly and insidious temptation of impurity has, as far as one can learn, increased. One hears of simply heart-rending cases where a boy dare not even tell his parents of what he endures. Then, too, a boy's relations will tend to encourage him to hold out, rather than to invoke a master's aid, because they are afraid of the boy falling under the social ban.

This is the heaviest burden a schoolmaster has to bear; to be responsible for his boys, and to be held responsible, and yet to be probably the very last person to whom the information of what is happening can possibly come.

One great difficulty seems to be that boys will only, as a rule, combine for purposes of evil. In matters of virtue a boy has to act for himself; and I confess, too, with a sigh, that a set of virtuous boys banding themselves together to resist evil and put it down has an alarmingly priggish sound.

The most that a man can do at present, it seems to me, is to have good sensible servants; to be vigilant and discreet; to try and cultivate a paternal relation with all his boys; to try and make the bigger boys feel some responsibility in the matter; but the worst of it is that the subject is so unpleasant that many masters dare not speak of it at all; and excuse themselves by saying that they don't want to put ideas into boys' heads. I cannot conscientiously believe that a man who has been through a big public school himself can honestly be afraid of that. But we all seem to be so much afraid of each other, of public opinion, of possible unpopularity, that we find excuses for letting a painful thing alone.

But to leave this part of the subject, which is often a kind of nightmare to me, and to return to my former point; I do honestly think it a great misfortune that we tend to produce a type. It seems to me that to aim at independence, to know one's own mind, to form one's own ideas—liberty, in short—is one of the most sacred duties in life. It is not only a luxury in which a few can indulge, it ought to be a quality which every one should be encouraged to cultivate. I declare that it makes me very sad sometimes to see these well-groomed, well-mannered, rational, manly boys all taking the same view of things, all doing the same things, smiling politely at the eccentricity of any one who finds matter for serious interest in books, in art or music: all splendidly reticent about their inner thoughts, with a courteous respect for the formalities of religion and the formalities of work; perfectly correct, perfectly complacent, with no irregularities or angular preferences of their own; with no admiration for anything but athletic success, and no contempt for anything but originality of ideas. They are so nice, so gentlemanly, so easy to get on with; and yet, in another region, they are so dull, so unimaginative, so narrow-minded. They cannot all, of course, be intellectual or cultivated; but they ought to be more tolerant, more just, more wise. They ought to be able to admire vigour and enthusiasm in every department instead of in one or two; and it is we who ought to make them feel so, and we have already got too much to do—though I am afraid that you will think, after reading this vast document, that I, at all events, have plenty of spare time. But it is not the case; only the end of the half is at hand; we have finished our regular work, and I have done my reports, and am waiting for a paper. When you next hear I shall be a free man. I shall spend Easter quietly here; but I have so much to do and clear off that I probably shall not be able to write until I have set off on my travels.—Ever yours,

T. B.

THE RED DRAGON,
COMPTON FEREDAY,
April 10, 1904.

DEAR HERBERT,—I was really too busy to write last week, but I am going to try and make up for it. This letter is going to be a diary. Expect more of it.—T. B.

April 7.—I find myself, after all, compelled to begin my walking tour alone. At the last moment Murchison has thrown me over. His father is ill, and he is compelled to spend his holidays at home. I do not altogether like to set off by myself, but it is too late to try and arrange for another companion. I had rather, however, go by myself than with some one who is not absolutely congenial. One requires on these occasions to have a companion whose horizon is the same as one's own. I daresay I could find an old friend, who is not also a colleague, to go with me, but it would mean a certain amount of talk to bring us into line. Then, too, I have had a very busy term; besides my form work, I have had a good deal of extra teaching to do with the Army Class boys. It is interesting work, for the boys are interested, not in the subjects so much, as in mastering them for examination purposes. Yet it matters little how the interest is obtained, as long as the boys believe in the usefulness of what they are doing. But the result is that I am tired out. I have lived with boys from morning to night, and my spare time has been taken up with working at my subjects. I have had hardly any exercise, and but a scanty allowance of sleep. Now I mean to have both. I shall spend my days in the open air, and I shall sleep, I hope, like a top at nights. Gradually I shall recover my power of enjoyment; for the worst of such weeks as I have been passing through is that they leave one dreary and jaded; one finds oneself in that dull mood when one cannot even realise beautiful things. I hear a thrush sing in a bush, or the sunset flames broadly behind the elms, and I say to myself, "That is very beautiful if only I could feel it to be so!" Boys are exhausting companions—they are so restless, so full-blooded, so pitilessly indifferent, so desperately interested in the narrow round of school life; and I have the sort of temperament that will efface itself to any extent, if only the people that I am concerned with will be content. I suppose it is a feeble trait, and that the best schoolmasters have a magnetic influence over boys which makes the boys interested in the master's subjects, or at least hypnotises them into an appearance of interest. I cannot do that. It is like a leaden weight upon me if I feel that a class is bored; the result is that I arrive at the same end in my own way. I have learnt a kind of sympathy with boys; I know by instinct what will interest them, or how to put a tiresome thing in an interesting way.

But I shudder to think how sick I am of it all! I want a long bath of silence and recollection and repose. I want to fill my cistern again with my own thoughts and my own dreams, instead of pumping up the muddy waters of irrigation. I don't think my colleagues are like that. I sate with half-a-dozen of them last night at supper. They were full of all they meant to do. Two of the most energetic were going off to play golf, and the chief pleasure of the place they were going to was that it was possible to get a round on Sundays; they were going to fill the evening with bridge, and one of them said with heart-felt satisfaction, "I am only going to take two books away with me—one on golf and the other on bridge—and I am going to cure some of my radical faults." I thought to myself that if he had forborne to mention the subjects of his books, one might have supposed that they would be a Thomas-a-Kempis and a Taylor's Holy Living, and then how well it would have seemed! Two more were going for a rapid tour abroad in a steamer chartered for assistant masters. That seemed to me to be almost more depressing. They were going to ancient historical places, full of grave and beautiful associations; places to go to, it seemed to me, with some single like-minded associate, places to approach with leisurely and untroubled mind, with no feeling of a programme or a time-table—and least of all in the company of busy professional people with an academical cicerone.

Still, I suppose that this is true devotion to one's profession. They will be able, they think, to discourse easily and, God help us, picturesquely about what they have seen, to intersperse a Thucydides lesson with local colour, and to describe the site of the temple of Delphi to boys beginning the Eumenides. It is very right and proper, no doubt, but it produces in me a species of mental nausea to think of the conditions under which these impressions will be absorbed. The arrangements for luncheon, the brisk interchange of shop, the cheery comments of fellow-tradesmen, the horrible publicity and banality of the whole affair!

My two other colleagues were going, one to spend a holiday at Brighton—which he said was very bracing at Easter, adding that he expected to fall in with some fellows he knew. They will all stroll on the Parade, smoke cigarettes together, and adjourn for a game of billiards. No doubt a very harmless way of passing the time, but not to me enlivening. But Walters is a conventional person, and, as long as he is doing what he would call "the correct thing," he is perfectly and serenely content. The sixth and last is going to Surbiton to spend the holidays with a mother and three sisters, and I think he is the most virtuously employed of all. He will walk out alone, with a terrier dog, before lunch; and after lunch he will go out with his sisters; and perhaps the vicar will come to tea. But then it will be home, and the girls will be proud of their brother, and will have the dishes he likes, and he will have his father's old study to smoke in. I am not sure that he is not the happiest of all, because he is not only pursuing his own happiness.

But I have no such duties before me. I might, I suppose, go down to my sister Helen at the Somersetshire vicarage where she lives so full a life. But the house is small, there are four children, and not much money, and I should only be in the way. Charles would do his best to welcome me, but he will be in a great fuss over his Easter services; and he will ask me to use his study as though it was my own room, which will necessitate a number of hurried interviews in the drawing-room, my sister will take her letters up to her bedroom, and the doors will have to be carefully closed to exclude my tobacco smoke.

This is all very sordid, no doubt, but I am confronted with sordid things to-day. The boys have just cleared off, and they are beginning to sweep out the schoolrooms. The inky, dreary desks, the ragged books, the odd fives-shoes in the pigeon-holes, the wheelbarrows full of festering orange-peel and broken-down fives-balls: this is not a place for a self-respecting person to be in. I want to be mooning about country lanes, with the smell of spring woods blowing down the valley. I want to be holding slow converse with leisurely rustic persons, to be surveying from the side of a high grassy hill the rich plain below, to hear the song of birds in the thickets, to try and feel myself one with the life of the world instead of a sordid sweeper of a corner of it. This is all very ungrateful to my profession, which I love, but it is a necessary reaction; and what at this moment chiefly makes me grateful to it is that my pocket is full enough to let me have a holiday on a liberal scale, without thinking of small economies. I may give pennies to tramps or children, or a shilling to a sexton for showing me a church. I may travel what class I choose, and put up at a hotel without counting the cost; and oh! the blessedness of that. I would rather have a three-days' holiday thus than three weeks with an anxious calculation of resources.

April 8.—I am really off to the Cotswolds. I packed my beloved knapsack yesterday afternoon. I put in it—precision is the essence of diarising—a spare shirt, which will have to serve if necessary as a nightgown, a pair of socks, a pair of slippers, a toothbrush, a small comb, and a sponge; that is sufficient for a philosopher. A pocket volume of poetry—Matthew Arnold this time—and a map completed my outfit. And I sent a bag containing a more liberal wardrobe to a distant station, which I calculated it would take me three days to reach. Then I went off by an afternoon train, and, by sunset, I found myself in a little town, Hinton Perevale, of stone-built houses, with an old bridge. I had no sense of freedom as yet, only a blessed feeling of repose. I took an early supper in a small low-roofed parlour with mullioned windows. By great good fortune I found myself the only guest at the inn, and had the room to myself; then I went early and gratefully to bed, utterly sleepy and content, with just enough sense left to pray for a fine day.

My prayer is answered this morning. I slept a dreamless sleep, and was roused by the cheerful crowing of cocks, which picked about the back yard of the inn. I dressed quickly, only suspending my task to watch the little dramas of the inn yard—the fowls on the pig-sty wall; the horse waiting meekly, with knotted traces hanging round it, to be harnessed; the cat, on some grave business of its own, squeezing gracefully under a closed barn door; the weary, flat-footed duck, nuzzling the mud of a small pool as delicately as though it were a rich custard. I was utterly free; I might go and come as I liked. Time had ceased to exist for me, and it was pleasant to reflect, as I finished my simple breakfast, that I should under professional conditions have been hurrying briskly into school for an hour of Latin Prose. The incredible absurdity and futility of it all came home to me. Half the boys that I teach so elaborately would be both more wholesomely and happily employed if they were going out to farm-work for the day. But they are gentlemen's sons, and so must enter what are called the liberal professions, to retire at the age of sixty with a poor digestion, a peevish wife, and a family of impossible children. But it is only in such inconsequent moments that I allow myself to think thus slightingly of Latin Prose. It is a valuable accomplishment, and, when I have repaired the breaches made by professional work in the mental equilibrium, I shall rejoin my colleagues with a full sense of its paramount importance.

I scribble this diary with a vile pen, and ink like blacking, on the corner of my breakfast-table. I have packed my knapsack, and in a few minutes I shall set out upon my march.

April 9.—I spent an almost perfect day yesterday. It was a cool bright day, with a few clouds like cotton-wool moving sedately in a blue sky. I first walked quietly about my little town, which was full of delicate beauties. The houses are all built of a soft yellow stone, which weathers into a species of rich orange. Heaven knows where the designers came from, but no two houses seem alike; some of them are gabled, buttressed, stone-mullioned, irregular in outline, but yet with a wonderful sense of proportion. Some are Georgian, with classical pilasters and pediments. Yet they are all for use and not for show; and the weak modern shop-windows, which some would think disfigure the delicate house-fronts, seem to me just to give the requisite sense of contrast. At the end of the street stands the church, with a stately Perpendicular tower, and a resonant bell which tells the hour. This overlooks a pile of irregular buildings, now a farm, but once a great manor-house, with a dovecote and pavilions; but the old terrace is now an orchard, and the fine oriel of the house looks straight into the byre. Inside the church—it is open and well-kept—you can trace the history of the manor and its occupants, from Job Best, a rich mercer of London, whose monument, with marble pillars and obelisks, adorns the south aisle; his son was ennobled, whose effigy—more majestic still, robed and coroneted, with his Viscountess by his side, and her dog (with his name, Jakke, engraven on his shoulder)—lies smiling, the slender hands crossed in prayer. But the house was not destined to survive. The Viscount's only daughter, the Lady Penelope, looks down from the wall, a fair and delicate lady, the last of her brief race, who, as the old inscription says with a tender simplicity, "dyed a mayd." I cannot help wondering, my pretty lady, what your story was; and it will do you no hurt if one, who looks upon your gentle face, sends a wondering message of tenderness behind the veil to your pure spirit, regret for your vanished charm, and the fragrance of your soft bloom, and sadness for all sweet things that fade.

The manor, so I learn, was burnt wantonly by the Roundheads—there was a battle hereabouts—on the charge that it had harboured some followers of the king; and so our dreams of greatness and permanence are fulfilled.

The whole church was very neat and spruce; it had suffered a restoration lately. The walls were stripped of their old plaster and pointed, so that the inside is now rougher than the outside, a thing the ancient builders never intended. The altar is fairly draped with good hangings behind, and the chancel fitted with new oak stalls and seats, all as neat as a new pin. As I lingered in the church, reading the simple monuments, a rosy, burly vicar came briskly in, and seeing me there, courteously showed me all the treasures of his house, like Hezekiah. He took me into the belfry, and there, piled up against the wall, were some splendid Georgian columns and architraves, richly carved in dark brown wood. I asked what it was. "Oh, a horrible pompous thing," he said; "it was behind the altar—most pagan and unsuitable; we had it all out as soon as I came. The first moment I entered the church, I said to myself, 'THAT must go,' and I have succeeded, though it was hard enough to collect the money, and actually some of the old people here objected." I did not feel it was worth while to cast cold water on the good man's satisfaction—but the pity of it! I do not suppose that a couple of thousand pounds could have reproduced it; and it is simply heart-rending to see such a noble monument of piety and careful love sacrificed to a wave of so-called ecclesiastical taste. The vicar's chief pride was a new window, by a fashionable modern firm; quite unobjectionable in design, and with good colour, but desperately uninteresting. It represented some mild, unemphatic, attenuated saints, all exactly alike, languidly and decorously conversing together, weighed down by heavy drapery, as though wrapped in bales of carpets. In the lower compartments knelt some dignified persons, similarly habited, in face exactly like the saints above, except that they were fitted out with unaccountable beards—all pretty and correct, but with no character or force. I suppose that fifty years hence, when our taste has broadened somewhat, this window will probably be condemned as impossible too. There can be no absolute canon of beauty; the only principle ought to be to spare everything that is of careful and solid workmanship, to give it a chance, to let time and age have their perfect work. It is the utter conventionality of the whole thing that is so distressing; the same thing is going on all over the country, the attempt to put back the clock, and to try and restore things as they were; history, tradition, association, are not considered. The old builders were equally ruthless, it is true; they would sweep away a Norman choir to build a Decorated one; but at all events they were advancing and expanding, not feebly recurring to a past period of taste, and trying to obliterate the progress of the centuries.

About noon I left the little town, and struck out up a winding lane to the hills. The copses were full of anemones and primroses; birds sang sharply in the bushes which were gemmed with fresh green; now and then I heard the woodpecker laugh as if at some secret jest among the thickets. Presently the little town was at my feet, looking small and tranquil in the golden noon; and soon I came to the top. It was grassy, open down-land up here, and in an instant the wide view of a rich wooded and watered plain spread before me, with shadowy hills on the horizon. In the middle distance I saw the red roofs of a great town, the smoke going peacefully up; here was a shining river-reach, like a crescent of silver. It was England indeed—tranquil, healthy, prosperous England.

The rest of the day I need not record. It was full of delicate impressions—an old, gabled, mullioned house among its pastures; a hamlet by a stream, admirably grouped; a dingle set with primroses; and over all, the long, pure lines of upland, with here and there, through a gap, the purple, wealthy plain.

I write this in the evening, at a little wayside inn, in a hamlet under the hill. The name alone, Wenge Grandmain, is worth a shilling. It is very simple, but clean, and the people are kind; not with the professional manner of those who bow, smiling, to a paying guest, but of those who welcome a wanderer and try to make him a home. And so, in a dark-panelled little parlour, with a sedate-ticking clock, I sit while the sounds of life grow fainter and rarer in the little street.

THE CROSSFOXES INN,
BOURTON-ON-THE-WOLD,
April 16, 1904.

DEAR HERBERT,—I have now been ten days on my travels, but for the last week I have pitched my moving tent at Bourton. Do you shudder with the fear that I am going to give you pages of description of scenery? It is not a SHUDDER with me when I get a landscape-letter; it is merely that leaden dulness which falls upon the spirit when it is confronted with statements which produce no impression upon the mind. I always, for instance, skip the letters of travel which appear about the third chapter of great biographies, when the young gentleman goes for the Grand Tour after taking his degree.

But imagine this: a great, rich, wooded, watered plain; on the far horizon the shadowy forms of hills; behind you, gently rising heights, with dingles and folds full of copsewood, rising to soft green downs. There, on the skirts of the upland, above the plain, below the hill, sits the little village, with a stately Perpendicular church tower. The village itself of stone houses, no two alike, all with character; gabled, mullioned, weathered to a delicate ochre—some standing back, some on the street. Intermingled with these are fine Georgian houses, with great pilasters, all of stone too; in the centre of the street a wall, with two tall gate-posts, crowned with stone balls; a short lime avenue leads to a stately, gabled manor-house, which you can see through great iron gates. The whole scene incredibly romantic, exquisitely beautiful.

My favourite walk is this. I leave the little town by a road which winds along the base of the hill. I pass round a shoulder, wooded and covered to the base with tangled thickets, where the birds sing shrilly. I turn up to the left into a kind of "combe." At the very farthest end of the little valley, at the base of the steeper slopes but now high above the plain, stands an ancient church among yews. On one side of it is a long, low-fronted, irregular manor-house, with a formal garden in front, approached by a little arched gate-house which stands on the road; on the other side of the church, and below it, a no less ancient rectory, with a large Perpendicular window, anciently a chapel, in the gable. In the warm, sheltered air the laurels grow luxuriantly; a bickering stream, running in a deep channel, makes a delicate music of its own; a little farther on stands a farm, with barn and byre; in the midst of the buildings is a high, stone-tiled dovecote. The roo-hooing of the pigeons fills the whole place with a slumberous sound. I wind up the hill by a little path, now among thickets, now crossing a tilted pasture. I emerge on the top of a down; in front of me lie the long slopes of the wold, with that purity and tranquillity of outline which only down-land possesses. Here on a spur stands a grass-grown camp, with ancient thorn-trees growing in it. Turning round, the great plain runs for miles, with here and there a glint of water, where the slow-moving Avon wanders. Hamlets, roads, towers lie out like a map at my feet—all wearing that secluded, peaceful air which tempts me to think that life would be easy and happy if it could only be lived among those quiet fields, with the golden light and lengthening shadows.

I find myself wondering in these quiet hours—I walk alone as a rule—what this haunting, incommunicable sense of beauty is. Is it a mere matter of temperament, of inner happiness, of physical well-being; or has it an absolute existence? It comes and goes like the wind. Some days one is acutely, almost painfully, alive to it—painfully, because it makes such constant and insistent demands upon one's attention. Some days, again, it is almost unheeded, and one passes through it blind and indifferent. It is an expression, I cannot help feeling, of the very mind of God; and yet the ancient earthwork in which I stand, bears witness to the fact that in far-off days men lived in danger and anxiety, fighting and striving for bare existence. We have established by law and custom a certain personal security nowadays; is our sense of beauty born of that security? I cannot help wondering whether the old warriors who built this place cared at all for the beauty of the earth; and yet over it all hangs the gentle sadness of all sweet things that have an end. All those warriors are dust; the boys and girls who wandered a century ago where I wander to-day, they are at rest too in the little churchyard that lies at my feet; and my heart goes out to all who have loved and suffered, and to those who shall hereafter love and suffer here. An idle sympathy, perhaps, but none the less strong and real.

But now for a little human experience that befell me here. I found the other day, not far from the church, an old artist sketching. A refined, sad-looking old fellow, sunburned and active, with white hair and pointed beard, and a certain pathetic attempt, of a faded kind, to dress for his part—low collar, a red tie, rough shooting-jacket, and so forth. He seemed in a sociable mood, and I sate down beside him. How it came about I hardly know, but he was soon telling me the story of his life. He was the tenant, I found, of the old manor-house, which he held at a ridiculous rent, and he had lived here nearly forty years. He had found the place as a young man, wandering about in search of the picturesque. I gathered that he had bright dreams and wide ambitions. He had a small independence, and he had meant to paint great pictures and make a name for himself. He had married; his wife was long dead, his children out in the world, and he was living on alone, painting the same pictures, bought, so far as I could make out, mostly by American visitors. His drawing was old-fashioned and deeply mannerised. He was painting not what was there, but some old and faded conception of his own as to what it was like—missing, I think, half the beauty of the place. He seemed horribly desolate. I tried, for his consolation and my own, to draw out a picture of the beautiful refined life he led; and the old fellow began to wear a certain jaunty air of dignity and distinction, which would have amused me if it had not made me feel inclined to cry. But he soon fell back into what is, I suppose, a habitual melancholy. "Ah, if you had known what my dreams were!" he said once. He went on to say that he now wished that he had taken up some simple and straightforward profession, had made money, and had his grandchildren about him. "I am more ghost than man," he said, shaking his dejected head.

I despair of expressing to you the profound pathos that seemed to me to surround this old despondent creature, with his broken dreams and his regretful memories. Where was the mistake he made? I suppose that he over-estimated his powers; but it was a generous mistake after all; and he has had to bear the slow sad disillusionment, the crushing burden of futility. He set out to win glory, and he is a forgotten, shabby, irresolute figure, subsisting on the charity of wealthy visitors! And yet he seems to have missed happiness by so little. To live as he does might be a serene and beautiful thing. If such a man had large reserves of hope and tenderness and patience; if he could but be content with the tranquil beauty of the wholesome earth, spread so richly before his eyes, it would be a life to be envied.

It has been a gentle lesson to me, that one must resolutely practise one's heart and spirit for the closing hours. In the case of successful men, as they grow older, it often strikes me with a sense of pain how passionately they cling to their ambitions and activities. How many people there are who work too long, and try to prolong the energies of morning into the afternoon, and the toil of afternoon into the peace of evening. I earnestly desire to grow old gracefully; to know when to stop, when to slip into a wise and kindly passivity, with sympathy for those who are in the forefront of the race. And yet if one does not practise wonder and receptivity and hope, one cannot expect them to come suddenly and swiftly to one's call. There comes a day when a man ought to be able to see that his best work is behind him, that his active influence is on the wane, that he is losing his hold on the machine. There ought to come a patient, beautiful, and kindly dignity, a love of young things and fresh flowers; not an envious and regretful unhappiness at the loss of the eager life and its brisk sensations, which betrays itself too often in a trickle of exaggerated reminiscences, a "weary, day-long chirping."

This is a harder task, I suppose, for an old bachelor than for a father of children. I have sometimes felt that adoption, with all its risks, of some young creature that you can call your own, would be a solution for many loveless lives, because it would stir them out of the comfortable selfishness that is the bane of the barren heart.

Of course, a schoolmaster suffers from this less than most professional men; but, even so, it is melancholy to reflect how the boys one has cared for, and tried to help, drift out of one's sight and ken. I have no touch of the feeling which they say was characteristic of Jowett—and indeed is amply evidenced by his correspondence—that once a man's tutor he was always his tutor, even though his pupil became grey-headed and a grandfather. One must do the best for the boys and look for no gratitude; it often comes, indeed, in rich measure, but the schoolmaster who craves for it is lost.

Well, it is time to stop. I sit in a little, low raftered parlour of the old inn; the fire in the big hearth flickers into ash, and my candles flare to their sockets. I leave the place to-morrow; and such is the instinct for permanence in the human mind, that I feel depressed and melancholy, as though I were leaving home.—Ever your affectionate,

T. B.

THE BLUE BOAR,
STANTON HARDWICK,
April 21, 1904.

DEAR HERBERT,—I have made a pilgrimage to Stratford-on-Avon. I now feel overwhelmed with shame to reflect that, though my chief preoccupations apart from my profession have been literary, I have never visited the sacred place before. For an Englishman who cares for literature not to have been to Stratford-on-Avon is as gross a neglect as for an Englishman who has any sense of patriotism not to have visited Westminster Abbey.

And now that I have been there and returned, and have leisure to think it all over, I feel that I have been standing on the threshold of a mystery. Who, when all is said and done, was this extraordinary man? What were his thoughts, his aims, his views of himself and of the world? If Shakespeare was Shakespeare, he seems, to speak frankly, to have had a humanity distinct and apart from his genius. Here we have the son of a busy, quarrelsome, enterprising tradesman—who eventually indeed came to grief in trade—of a yeoman stock, and bearing a common name. His mother could not write her own signature. Of his youth we hear little that is not disreputable. He married under unpleasant circumstances, after an entanglement which took place at a very early age; he was addicted to poaching, or, at all events, to the illegal pursuit of other people's game. Then he drifts up to London and joins a theatrical company—then a rascally kind of trade—deserting his wife and family. His life in London is full of secrets. He is a man of mysterious passions and dangerous friendships. He writes plays of incomparable depth and breadth, touching every chord of humour, tragedy and pathos; certain rather elaborate poems of a precieux type, and strange sonnets, revealing a singular poignancy of unconventional feelings. But here, again, it is difficult to conceive that the writer of the Sonnets, who touched life so intensely at one feverish point, should have had the amazing detachment and complexity of mind and soul that the plays reveal. The notices of his talk and character are few and unenlightening, and testify to a certain easy brilliance of wit, but no more. Before he is thirty he is spoken of as both "upright" and "facetious"—a singular combination.

Then he suddenly appears in another aspect; at the age of thirty-two he is a successful, well-to-do man. And then his ambition, if he had any, seems to shift its centre, and he appears to be only bent upon restoring the fortunes of his family, and attaining a solid municipal position. He buys the biggest house in his native place; from the proceeds of his writings, his professional income as an actor, and from his share in the playhouse of which he is part owner, he purchases lands and houses, he engages in lawsuits, he concerns himself with grants of arms. Still the flood of stupendous literature flows out; he seems to be under a contract to produce plays, for which he receives the magnificent sum of L10 (L100 of our money). He writes easily and never corrects. He seems to set no store on his writings, which stream from him like light from the sun. He adapts, collaborates, and has no idea of what would be called a high vocation.

At forty-seven it all ceases; he writes no more, but lives prosperously in his native town, with occasional visits to London. At fifty-two his health fails. He makes business-like arrangements in the event of death, and faces the darkness of the long sleep like any other good citizen.

Who can co-ordinate or reconcile these things? Who can conceive the likeness of the man, who steps in this light-hearted, simple way on to the very highest platform of literature—so lofty and unattainable a place he takes without striving, without arrogance, a throne among the thrones where Homer, Virgil, and Dante sit? And yet his mind is set, not on these things, but on acres and messuages, tithes and investments. He seems not only devoid of personal vanity, but even of that high and solemn pride which made Keats say, with faltering lips, that he believed he would be among the English poets after his death.

I came through the pleasant water-meadows and entered the streets of the busy town. Everything, from bank to eating-shop, bears the name of Shakespeare; and one cannot resist the thought that such local and homely renown would have been more to our simple hero's taste than the laurel and the throne. I groaned in spirit over the monstrous playhouse, with its pretentious Teutonic air; I walked through the churchyard, vocal with building rooks, and came to the noble church, full of the evidences of wealth and worship and honour. I do not like to confess the breathless awe with which I drew near to the chancel and gazed on the stone that, nameless, with its rude rhyme, covers the sacred dust. I cannot say what my thoughts were, but I was lost in a formless, unuttered prayer of true abasement before the venerable relics of the highest achievements of the human spirit. There beneath my feet slept the dust of the brain that conceived Hamlet and Macbeth, and the hand that had traced the Sonnets, and the eye that had plumbed the depths of life. That was a solemn moment, and I do not think I ever experienced so deep a thrill of speechless awe. I could not tear myself away; I could only wonder and desire.

Presently, by the kind offices of a pleasant simple verger, I did more. I mounted on some steps he brought, and looked face to face at the bust in the monument.

I cannot share in the feelings of those who would consider it formal or perfunctory. There was the high-domed forehead, like that of Pericles and Walter Scott; there were the steady eyes, the clear-cut nose; and as for the lips—I never for an instant doubted the truth of what I saw—I am as certain as I can be that they are the lips of a corpse, drawn up in the stiff tension of death, showing the teeth below. I am absolutely convinced that here we get as near to the man as we can get, and that the head is taken from a death-mask. What injures the dignity and beauty of the face is the plumpness of the chin that testifies to the burgher prosperity, the comfortable life, the unexercised brain of the later days. I saw afterwards the various portraits; I suppose it is a matter of evidence, but nothing convinced me of truth, not even the bilious, dilapidated, dyspeptic, white face of the folio engraving, with the horrible hydrocephalous development of skull. That is a caricature only. The others seem mere fancies.

Then I saw patiently the other relics, the foundations of New Place, the schoolhouse—but all without emotion, except a deep sense of shame that the only records allowed to stand in the long, low-latticed room in which the boy Shakespeare probably saw a play first acted, are boards recording the names of school football and cricket teams. The ineptitude of such a proceeding, the hideous insistence of the athletic craze of England, drew from me a despairing smile; but I think that Shakespeare himself would have viewed it with tolerance and even amusement.

But most of these relics, like Anne Hathaway's Cottage, are restored out of all interest, and only testify to the silly and frivolous demands of trippers.

But, my dear Herbert, the treasure is mine. Feeble as the confession is, I do not think I ever realised before the humanity of Shakespeare. He seemed to me before to sit remote, enshrined aloof, the man who could tell all the secrets of humanity that could be told, and whose veriest hints still seem to open doors into mysteries both high and sweet and terrible. But now I feel as if I had been near him, had been able to love what I had only admired.

I feel somehow that it extends the kingdom of humanity to have realised Shakespeare; and yet I am baffled. But I seem to trace in the later and what some would call the commonplace features of the man's life, a desire to live and be; to taste life itself, not merely to write of what life seemed to be, and of what lay behind it. I am sure that some such allegory was in his mind when he wrote of Prospero, who so willingly gave up the isle full of noises, the power over the dreaming, sexless spirits of air and wood, to go back to his tiresome dukedom, and his petty court, and all the dull chatter and business of life. I am sure that Shakespeare thought of his art as an Ariel—that dainty, delicate spirit, out of the reach of love and desire, that slept in cowslip-bells and chased the flying summer on the bat's back, and that yet had such power to delude and bemuse the human spirit. After all, Ariel could not come near the more divine inheritance of the human heart, sorrow and crying, love and hate. Ariel was but a merry child, lost in passionless delights, yearning to be free, to escape; and Prospero felt, and Shakespeare felt, that life, with all its stains and dreariness and disease and darkness, was something better and truer than the fragrant dusk of the copse, and the soulless laughter of the summer sea. Ariel could sing the heartless, exquisite song of the sea-change that could clothe the bones and eyes of the doomed king; but Prospero could see a fairer change in the eyes and heart of his lonely darling.

And I am glad that even so Shakespeare could be silent, and buy and sell, and go in and out among his fellow-townsmen, and make merry. That is better than to sit arid and prosperous, when the brain stiffens with stupor, and the hand has lost its cunning, and to read old newspaper-cuttings, and long for adequate recognition. God give me and all uneasy natures grace to know when to hold our tongues; and to take the days that remain with patience and wonder and tenderness; not making haste to depart, but yet not fearing the shadow out of which we come and into which we must go; to live wisely and bravely and sweetly, and to close our eyes in faith, with a happy sigh, like a child after a long summer day of life and delight.—Ever yours,

T. B.

THE BLUE BOAR,
STANTON HARDWICK,
April 25, 1904.

DEAR HERBERT,—Since I last wrote I have been making pious pilgrimages to some of the great churches hereabouts: to Gloucester, Worcester, Tewkesbury, Malvern, Pershore. It does me good to see these great poems in stone, beautiful in their first conception, and infinitely more beautiful from the mellowing influences of age, and from the human tradition that is woven into them and through them. There are few greater pleasures than to make one's way into a Cathedral city, with the grey towers visible for miles across the plain, rising high above the house roofs and the smoke. At first one is in the quiet country; then the roads begin to have a suburban air—new cottages rise by the wayside, comfortable houses, among shrubberies and plantations. Then the street begins; the houses grow taller and closer, and one has a glimpse of some stately Georgian front, with pediment and cornice; perhaps there is a cluster of factories, high, rattling buildings overtopped by a tall chimney, with dusty, mysterious gear, of which one cannot guess the purport, travelling upwards into some tall, blank orifice. Then suddenly one is in the Close, with trees and flowers and green grass, with quaint Prebendal houses of every style and date, breathing peace and prosperity. A genial parson or two pace gravely about; and above you soars the huge church, with pinnacle and parapet, the jackdaws cheerily hallooing from the lofty ledges. You are a little weary of air and sun; you push open the great door, and you are in the cool, dark nave with its holy smell; you sit for a little and let the spirit of the place creep into your mind; you walk hither and thither, read the epitaphs, mourn with the bereaved, give thanks for the record of long happy lives, and glow with mingled pain and admiration for some young life nobly laid down. The monuments of soldiers, the sight of dusty banners moving faintly in the slow-stirring air, always move me inexpressibly; the stir and fury of war setting hither, like a quiet tide, to find its last abiding-place. Then there is the choir to visit. I do not really like the fashion which now generally prevails of paying a small sum, writing your name in a book, and being handed over to the guidance of some verger, a pompous foolish person, who has learnt his lesson, delivers it like a machine, and is put out by any casual question. I do not want to be lectured; I want to wander about, ask a question if I desire it, and just have pointed out to me anything of which the interest is not patent and obvious. The tombs of old knights, the chantries of silent abbots and bishops, are all very affecting; they stand for so much hope and love and recollection. Then sometimes one has a glow at seeing some ancient and famous piece of history presented to one's gaze. The figure of the grim Saxon king, with his archaic beard and shaven upper-lip, for all the world like some Calvinistic tradesman; or Edward the Second, with his weak, handsome face and curly locks; or the mailed statue of Robert of Normandy, with scarlet surcoat, starting up like a warrior suddenly aroused. Such tombs send a strange thrill through one, a thrill of wonder and pity and awe. What of them now? Sleepest thou, son of Atreus? Dost thou sleep, and dream perchance of love and war, of the little life that seemed so long, and over which the slow waves of time have flowed? Little by little, in the holy walls, so charged with faith and tenderness and wistful love, the pathetic vision of mortality creeps across the mind, and one loses oneself in a dream of wonder at the brief days so full of life, the record left for after time, and the silence of the grave.

Then, when I have drunk my fill of sweet sights, I love to sit silent, while the great bell hums in the roof, and gathering footsteps of young and old patter through the echoing aisles. There is a hush of expectation. A few quiet worshippers assemble; the western light grows low, and lights spring to life, one after another, in the misty choir. Then murmurs a voice, an Amen rises in full concord, and as it dies away the slumberous thunder of a pedal note rolls on the air; the casements whirr, the organ speaks. That fills, as it were, to the brim, as with some sweet and fragrant potion, the cup of beauty; and the dreaming, inquiring spirit sinks content into the flowing, the aspiring tide, satisfied as with some heavenly answer to its sad questionings. Then the stately pomp moves slowly to its place—so familiar, perhaps trivial an act to those who perform it, so grave and beautiful a thing to those who see it. The holy service proceeds with a sense of exquisite deliberation, leading one, as by a ladder, through the ancient ways, up to the message of to-day. Through psalm and canticle and anthem the solemnity passes on; and perhaps some single slender voice, some boyish treble, unconscious of its beauty and pathos, thrown into relief, like a fountain springing among dark rocks, by the slow thunders of the organ, comes to assure the heart that it can rest, if but for a moment, upon a deep and inner peace, can be gently rocked, as it were, in a moving boat, between the sky and translucent sea. Then falls the rich monotone of prayer; and the organ wakes again for one last message, pouring a flood of melody from its golden throats, and dying away by soft gradations into the melodious bourdon of its close.

Does this seem to you very unreal and fantastic? I do not know; it is very real to me. Sometimes, in dreary working hours, my spirit languishes under an almost physical thirst for such sweetness of sound and sight. I cannot believe that it is other than a pure and holy pleasure, because in such hours the spirit soars into a region in which low and evil thoughts, ugly desires, and spiteful ambitions, die, like poisonous flowers in a clear and wholesome air. I do not say that it inspires one with high and fierce resolution, that it fits one for battling with the troublesome world; but it is more like the green pastures and waters of comfort; it is pleasure in which there is no touch of sensual appetite or petty desire; it is a kind of heavenly peace in which the spirit floats in a passionate longing for what is beautiful and pure. It is not that I would live my life in such reveries; even while the soft sound dies away, the calling of harsher voices makes itself heard in the mind. But it refreshes, it calms, it pacifies; it tells the heart that there is a peace into which it is possible to enter, and where it may rest for a little and fold its weary wings.

Yet even as I write, as the gentle mood lapses and fades, I find myself beset with uneasy and bewildering thoughts about the whole. What was the power that raised these great places as so essential and vital a part of life? We have lost it now, whatever it was. Churches like these were then an obvious necessity; kings and princes vied with each other in raising them, and no one questioned their utility. They are now a mere luxury for ecclesiastically minded persons, built by slow accretion, and not by some huge single gift, to please the pride of a county or a city; and this in days when England is a thousandfold richer than she was. They are no longer a part of the essence of life; life has flowed away from their portals, and left them a beautiful shadow, a venerable monument, a fragrant sentiment. No doubt it was largely superstition that constructed them, a kind of insurance paid for heavenly security. No one now seriously thinks that to endow a college of priests to perform services would affect his spiritual prospects in the life to come. The Church itself does not countenance the idea. Moreover, there is little demand in the world at large for the kind of beauty which they can and do minister to such as myself. The pleasure for which people spend money nowadays has to have a stirring, exciting, physical element in it to be acceptable. If it were otherwise, then our cathedrals could take their place in the life of the nation; but they are out of touch with railways, and newspapers, and the furious pursuit of athletics. They are on the side of peace and delicate impressions and quiet emotions. I wish it were not so; but it would be faithless to believe that we are not in the hand of God still, and that our restless energies develop against His will.

And then there falls a darker, more bewildering thought. Suppose that one could bring one of the rough Galilean fishermen who sowed the seed of the faith, into a place like this, and say to him, "This is the fruit of your teaching; you, whose Master never spoke a word of art or music, who taught poverty and simplicity, bareness of life, and an unclouded heart, you are honoured here; these towers and bells are called after your names; you stand in gorgeous robes in these storied windows." Would they not think and say that it was all a terrible mistake? would they not say that the desire of the world, the lust of the eye and ear, had laid subtle and gentle hands on a stern and rugged creed, and bade it serve and be bound?

"Thy nakedness involves thy Spouse
In the soft sanguine stuff she wears."

So says an eager and vehement poet, apostrophising the tortured limbs, the drooping eye of the Crucified Lord; and is it true that these stately and solemn houses, these sweet strains of unearthly music, serve His purpose and will? Nay, is it not rather true that the serpent is here again aping the mildness of the dove, and using all the delicate, luxurious accessories of life to blind us to the truth?

I do not know; it leaves me in a sad and bewildered conflict of spirit. And yet I somehow feel that God is in these places, and that, if only the heart is pure and the will strong, such influences can minister to the growth of the meek and loving spirit.—Ever yours,

T. B.

I don't know what has happened to your letters. Perhaps you have not been able to write? I go back to work to-morrow.

UPTON,
May 2, 1904.

MY DEAR HERBERT,—My holidays are over, and I am back at work again. I have got your delightful letter; it was silly to be anxious....

To-day I was bicycling; I was horribly preoccupied, as, alas, I often am, with my own plans and thoughts. I was worrying myself about my work, fretting about the thousand little problems that beset a schoolmaster, trying to think out a chapter of a book which I am endeavouring to write, my mind beating and throbbing like a feverish pulse. I kept telling myself that the copses were beautiful, that the flowers were enchanting, that the long line of distant hills seen across the wooded valleys and the purple plain were ravishingly tranquil and serene; but it was of no use; my mind ran like a mill-race, a stream of thoughts jostling and hurrying on, in spite of my efforts to shut the sluice.

Suddenly I turned a corner by a little wood, and found myself looking over into the garden of a small, picturesque cottage, which has been smartened up lately, and has become, I suppose, the country retreat of some well-to-do people. It was a pretty garden; a gentle slope of grass, borders full of flowers, and an orchard behind, whitening into bloom, with a little pool in the shady heart of it. On the lawn were three people, obviously and delightfully idle; an elderly man sate in a chair, smiling, smoking, reading a paper. The other two, a younger man and a young woman, were walking side by side, their heads close together, laughing quietly at some gentle jest. A perambulator stood by the porch. Both the men looked like prosperous professional people, clean-shaven, healthy, and contented. I inferred, for no particular reason, that the young pair were man and wife, lately married, and that the elder man was the father-in-law. I had this passing glimpse, no more, of an interior; and then I was riding among the spring woods again.

Of course it was only an impression, but this happy, sunshiny scene, so suddenly opened to my gaze, so suddenly closed again, was like a parable. I felt as if I should have liked to stop, to take off my hat, and thank my unknown friends for making so simple, pleasant, and sweet a picture. I dare say they were as preoccupied in professional matters, as careful and troubled as myself, if I had known more about them. But in that moment they were finding leisure simply to taste and enjoy the wholesome savours of life, and were neither looking backward in regret nor forward in anticipation. I dare say the jokes that amused them were mild enough, and that I should have found their conversation tedious and tiresome if I had been made one of the party. But they were symbolical; they stood for me, and will stand, as a type of what we ought to aim at more; and that is simply LIVING. It is a lesson which you yourself are no doubt learning in your fragrant, shady garden. You have no need to make money, and your only business is to get better. But for myself, I know that I work and think and hope and fear too much, and that in my restless pursuit of a hundred aims and ambitions and dreams and fancies, I am constantly in danger of hardly living at all, but of simply racing on, like a man intoxicated with affairs, without leisure for strolling, for sitting, for talking, for watching the sky and the earth, smelling the scents of flowers, noting the funny ways of animals, playing with children, eating and drinking. Yet this is our true heritage, and this is what it means to be a man; and, after all, one has (for all one knows) but a single life, and that a short one. It is at such moments as these that I wake as from a dream, and think how fast my life flows on, and how very little conscious of its essence I am. My head is full from morning to night of everything except living. For a busy man this is, of course, to a certain extent inevitable. But where I am at fault is in not relapsing at intervals into a wise and patient passivity, and sitting serenely on the shore of the sea of life, playing with pebbles, seeing the waves fall and the ships go by, and wondering at the strange things cast up by the waves, and the sharp briny savours of the air. Why do I not do this? Because, to continue my confession, it bores me. I must, it seems, be always in a fuss; be always hauling myself painfully on to some petty ambition or some shadowy object that I have in view; and the moment I have reached it, I must fix upon another, and begin the process over again. It is this lust for doing something tangible, for sitting down quickly and writing fifty, for having some definite result to show, which is the ruin of me and many others. After all, when it is done, what worth has it? I am not a particularly successful man, and I can't delude myself into thinking that my work has any very supreme value. And meanwhile all the real experiences of life pass me by. I have never, God forgive me, had time to be in love! That is a pitiful confession.

Sometimes one comes across a person with none of these uneasy ambitions, with whom living is a fine art; then one realises what a much more beautiful creation it is than books and pictures. It is a kind of sweet and solemn music. Such a man or woman has time to read, to talk, to write letters, to pay calls, to walk about the farm, to go and sit with tiresome people, to spend long hours with children, to sit in the open air, to keep poultry, to talk to servants, to go to church, to remember what his or her relations are doing, to enjoy garden parties and balls, to like to see young people enjoying themselves, to hear confessions, to do other people's business, to be a welcome presence everywhere, and to leave a fragrant memory, watered with sweet tears. That is to live. And such lives, one is tempted to think, were more possible, more numerous, a hundred years ago. But now one expects too much, and depends too much on exciting pleasures, whether of work or play. Well, my three persons in a garden must be a lesson to me; and, whatever may really happen to them, in my mind they shall walk for ever between the apple-trees and the daffodils, looking lovingly at each other, while the elder man shall smile as he reads in the Chronicle of Heaven, which does not grow old.—Ever yours,

T. B.

UPTON,
May 9, 1904.

MY DEAR HERBERT,—I am going back to the subject of ambition—do you mind?

Yesterday in chapel one of my colleagues preached rather a fine sermon on Activity. The difficulty under which he laboured is a common one in sermons; it is simply this—How far is a Christian teacher justified in recommending ambition to Christian hearers? I think that, if one reads the Gospel, it is clear that ambition is not a Christian motive. The root of the teaching of Christ seems to me to be that one should have or acquire a passion for virtue; love it for its beauty, as an artist loves beauty of form or colour; and the simplicity which is to be the distinguishing mark of a Christian seems to me to be inconsistent with personal ambition. I do not see that there is any hint of a Christian being allowed to wish to do, what is called in domestic language "bettering" himself. The idea rather is that the all-wise and all-loving Father puts a man into the world where he intends him to be; and that a man is to find his highest pleasure in trying to serve the Father's will, with a heart full of love for all living things. A rich man is to disembarrass himself of his riches, or at least be sure that they are no hindrance to him; a poor man is not to attempt to win them. Of course it may be possible that the original Christians were intended to take a special line while the faith was leavening the world, and that a different economy was to prevail when society had been Christianised. This is a point of view which can be subtly defended, but I think it is hard to find any justification for it in the Gospel. Ambition practically means that, if one is to shoulder to the front, one must push other people out of the way; one must fight for one's own hand. To succeed at no one's expense is only possible to people of very high character and genius.

But it is difficult to see what motive to set before boys in the matter; the ideas of fame and glory, the hope of getting what all desire and what all cannot have, are deeply rooted in the childish mind. Moreover, we encourage ambition so frankly, both in work and play, that it is difficult to ascend the school pulpit and take quite a different line. To tell boys that they must simply do their best for the sake of doing their best, without any thought of the rewards of success—it is a very fine ideal, but is it a practical one? If we gave prizes to the stupid boys who work without hope of success, and if we gave colours to the boys who played games hard without attaining competence in them, we might then dare to speak of the rewards of virtue. But boys despise unsuccessful conscientiousness, and all the rewards we distribute are given to aptitude. Some preachers think they get out of the difficulty by pointing to examples of lives that battled nobly and unsuccessfully against difficulties; but the point always is the ultimate recognition. The question is not whether we can provide a motive for the unsuccessful; but whether we ought not to discourage ambition in every form? Yet it is the highest motive power in the case of most generous and active-minded boys.

In the course of the sermon the preacher quoted some lines of Omar Khayyam in order to illustrate the shamefulness of the indolent life. That is a very dangerous thing to do. The lovely stanzas, sweet as honey, flowed out upon the air in all their stately charm. The old sinner stole my heart away with his gentle, seductive, Epicurean grace. I am afraid that I felt like Paolo as he sate beside Francesca. I heard no more of the sermon that day; I repeated to myself many of the incomparable quatrains, and felt the poem to be the most beautiful presentment of pure Agnosticism that has ever been given to the world. The worst of it is that the delicate traitor makes it so beautiful that one does not feel the shame and the futility of it.

This evening I have been reading the new life of FitzGerald, so you may guess what was the result of the sermon for me. It is not a wholly pleasing book, but it is an interesting one; it gives a better picture of the man than any other book or article, simply by the great minuteness with which it enters into details. And now I find myself confronted by the problem in another shape. Was FitzGerald's life an unworthy one? He had great literary ambitions, but he made nothing of them. He lived a very pure, innocent, secluded life, delighting in nature and in the company of simple people; loving his friends with a passion that reminds one of Newman; doing endless little kindnesses to all who came within his circle; and tenderly loved by several great-hearted men of genius. He felt himself that he was to blame; he urged others to the activities which he could not practise. And yet the results of his life are such as many other more busy, more conscientious men have not achieved. He has left a large body of good literary work, and one immortal poem of incomparable beauty. He also left, quite unconsciously, I believe, many of the most beautiful, tender, humorous, wise letters in the English tongue; and I find myself wondering whether all this could have been brought to pass in any other way.

Yet I could not conscientiously advise any one to take FitzGerald's life as a model It was shabby, undecided, futile; he did many silly, almost fatuous things; he was deplorably idle and unstrung. At the same time a terrible suspicion creeps upon me that many busy men are living worse lives. I don't mean men who give themselves to activities, however dusty, which affect other people. I will grant at once that doctors, teachers, clergymen, philanthropists, even Members of Parliament are justified in their lives; then, too, men who do the necessary work of the world—farmers, labourers, workmen, fishermen, are justifiable. But business men who make fortunes for their children; lawyers, artists, writers, who work for money and for praise—are these after all so much nobler than our indolent friend? To begin with, FitzGerald's life was one of extraordinary simplicity. He lived on almost nothing, he had no luxuries; he was like a lily of the field. If he had been a merely selfish man it would have been different; but he loved his fellow-men deeply and tenderly, and he showered unobtrusive kindness on all round him.

I find it very hard to make up my mind; it is true that the fabric of the world would fall to pieces if we were all FitzGeralds. But so, too, as has often been pointed out, would it fall to pieces if we all lived literally on the lines of the Sermon on the Mount. Activities are for many people a purely selfish thing, to fill the time because they are otherwise bored; and it is hard to see why a man who can fill his life with less strenuous pleasures, books, music, strolling, talking, should not be allowed to do so.

Solve me the riddle, if you can! The simplicity of the Gospel seems to me to be inconsistent with the Expansion of England; and I dare not say off-hand that the latter is the finer ideal.—Ever yours,

T. B.

UPTON,
May 15, 1904.

MY DEAR HERBERT,—You ask if I have read anything lately? Well, I have been reading Stalky & Co. with pain, and, I hope, profit. It is an amazing book; the cleverness, the freshness, the incredible originality of it all; the careless ease with which scene after scene is touched off and a picture brought before one at a glance, simply astounds me, and leaves me gasping. But I don't want now to discourse about the literary merits of the book, great as they are. I want to relieve my mind of the thoughts that disquiet me. I think, to start with, it is not a fair picture of school life at all. If it is really reminiscent—and the life-likeness and verisimilitude of the book is undeniable—the school must have been a very peculiar one. In the first place, the interest is concentrated upon a group of very unusual boys. The Firm of Stalky is, I humbly thank God, a combination of boys of a rare species. The other figures of boys in the book form a mere background, and the deeds of the central heroes are depicted like the deeds of the warriors of the Iliad. They dart about, slashing and hewing, while the rank and file run hither and thither like sheep, their only use being in the numerical tale of heads that they can afford to the flashing blades of the protagonists; and even so the chief figures, realistic though they are, remind me not so much of spirited pictures as of Gillray's caricatures. They are highly coloured, fantastic, horribly human and yet, somehow, grotesque. Everything is elongated, widened, magnified, exaggerated. The difficulty is, to my mind, to imagine boys so lawless, so unbridled, so fond at intervals of low delights, who are yet so obviously wholesome-minded and manly. I can only humbly say that it is my belief, confirmed by experience, that boys of so unconventional and daring a type would not be content without dipping into darker pleasures. But Kipling is a great magician, and, in reading the book, one can thankfully believe that in this case it was not so; just as one can also believe that, in this particular case, the boys were as mature and shrewd, and of as complete and trenchant a wit as they appear. My own experience here again is that no boys could keep so easily on so high a level of originality and sagacity. The chief characteristic of all the boys I have ever known is that they are so fitful, so unfinished. A clever boy will say incredibly acute things, but among a dreary tract of wonderfully silly ones. The most original boys will have long lapses into conventionality, but the heroes of Kipling's book are never conventional, never ordinary; and then there is an absence of restfulness which is one of the greatest merits of Tom Brown.

But what has made the book to me into a kind of Lenten manual is the presentation of the masters. Here I see, portrayed with remorseless fidelity, the faults and foibles of my own class; and I am sorry to say that I feel deliberately, on closing the book, that schoolmastering must be a dingy trade. My better self cries out against this conclusion, and tries feebly to say that it is one of the noblest of professions; and then I think of King and Prout, and all my highest aspirations die away at the thought that I may be even as these.

I suppose that Kipling would reply that he has done full justice to the profession by giving us the figures of the Headmaster and the Chaplain. The Headmaster is obviously a figure which his creator regards with respect. He is fair-minded, human, generous; it is true that he is enveloped with a strange awe and majesty; he moves in a mysterious way, and acts in a most inconsequent and unexpected manner. But he generally has the best of a situation; and though there is little that is pastoral about him, yet he is obviously a wholesome-minded, manly sort of person, who whips the right person at the right time, and generally scores in the end. But he is a Roman father, at best. He has little compassion and no tenderness; he is acute, brisk, and sensible; but he has (at least to me) neither grace nor wisdom; or, if he has, he keeps them under a polished metallic dish-cover, and only lifts it in private. I do not feel that the Headmaster has any religion, except the religion of all sensible men. In seeming to despise all sentiment, Kipling seems to me to throw aside several beautiful flowers, tied carelessly up in the same bundle. There should be a treasure in the heart of a wise schoolmaster; not to be publicly displayed nor drearily recounted; but at the right moment, and in the right way, he ought to be able to show a boy that there are sacred and beautiful things which rule or ought to rule the heart. If the Head has such a treasure he keeps it at the bank and only visits it in the holidays.

The "Padre" is a very human figure—to me the most attractive in the book; he has some wisdom and tenderness, and his little vanities are very gently touched. But (I daresay I am a very pedantic person) I don't really like his lounging about and smoking in the boys' studies. I think that what he would have called tolerance is rather a deplorable indolence, a desire to be above all things acceptable. He earns his influence by giving his colleagues away, and he seems to me to think more of the honour of the boys than of the honour of the place.

But King and Prout, the two principal masters—it is they who spoil the taste of my food and mingle my drink with ashes. They are, in their way, well-meaning and conscientious men. But is it not possible to love discipline without being a pedant, and to be vigilant without being a sneak? I fear in the back of my heart that Kipling thinks that the trade of a schoolmaster is one which no generous or self-respecting man can adopt. And yet it is a useful and necessary trade; and we should be in a poor way if it came to be regarded as a detestable one. I wish with all my heart that Kipling had used his genius to make our path smoother instead of rougher. The path of the schoolmaster is indeed set round with pitfalls. A man who is an egotist and a bully finds rich pasturage among boys who are bound to listen to him, and over whom he can tyrannise. But, on the other hand, a man who is both brave and sensitive—and there are many such—can learn as well as teach abundance of wholesome lessons, if he comes to his task with some hope and love. King is, of course, a verbose bully; he delights in petty triumphs; he rejoices in making himself felt; he is a cynic as well, a greedy and low-minded man; he takes a disgusting pleasure in detective work; he begins by believing the worst of boys; he is vain, shy, irritable; he is cruel, and likes to see his victim writhe. I have known many schoolmasters and I have never known a Mr. King, except perhaps at a private school. But even King has done me good; he has confirmed me in my belief that more can be done by courtesy and decent amiability than can ever be done by discipline enforced by hard words. He teaches me not to be pompous, and not to hunger and thirst after finding things out. He makes me feel sure that the object of detection is to help boys to be better, and not to have the satisfaction of punishing them.

Prout is a feeble sentimentalist, with a deep belief in phrases. He is a better fellow than King, and is only an intolerable goose. Both the men make me wish to burst upon the scene, when they are grossly mishandling some simple situation; but while I want to kick King, when he is retreating with dignity, my only desire is to explain to Prout as patiently as I can what an ass he is. He is a perfect instance of absolutely ineffective virtue, a plain dish unseasoned with salt.

There are, of course, other characters in the book, each of them grotesque and contemptible in his own way, each of them a notable example of what not to be. But I would pardon this if the book were not so unjust; if Kipling had included in his gathering of masters one kindly, serious gentleman, whose sense of vocation did not make him a prig. And if he were to reply that the Headmaster fulfils these conditions, I would say that the Headmaster is a prig in this one point, that he is so desperately afraid of priggishness. The manly man, to my mind, is the man who does not trouble his head as to whether he is manly or not, not the man who wears clothes too big for him, and heavy boots, treads like an ox, and speaks gruffly; that is a pose, not better or worse than other poses. And what I want in the book is a man of simple and direct character, interested in his work, and not ashamed of his interest; attached to the boys, and not ashamed of seeming to care.

My only consolation is that I have talked to a good many boys who have read the book; they have all been amused, interested, delighted. But they say frankly that the boys are not like any boys they ever knew, and, when I timidly inquire about the masters, they laugh rather sheepishly, and say that they don't know about that.

I am sure that we schoolmasters have many faults; but we are really trying to do better, and, as I said before, I only wish that a man of Kipling's genius had held out to us a helping hand, instead of giving us a push back into the ugly slough of usherdom, out of which many good fellows, my friends and colleagues, have, however feebly, been struggling to emerge.—Ever yours,

T. B.

UPTON,
May 21, 1904.

MY DEAR HERBERT,—I have been wondering since I wrote last whether I could possibly write a school story. I have often desired to try. The thing has hardly ever been well done. Tom Brown remains the best. Dean Farrar's books, vigorous in a sense as they are, are too sentimental. Stalky & Co., as I said in my last letter, in spite of its amazing cleverness of insight, is not typical. Gilkes' books are excellent studies of the subject, but lack unity of theme; Tim is an interesting book, but reflects a rather abnormal point of view; A Day of My Life at Eton is too definitely humorous in conception, though it has great verisimilitude.

In the first place the plot is a difficulty; the incidents of school life do not lend themselves to dramatic situations. Then, too, the trivialities of which school life is so much composed, the minuteness of the details involved, make the subject a singularly complicated one; another great difficulty is to give any idea of the conversations of boys, which are mainly concerned with small concrete facts and incidents, and are lacking in humour and flexibility.

Again, to speak frankly, there is a Rabelaisian plainness of speech on certain subjects, which one must admit to be apt to characterise boys' conversation, which it is impossible to construct or include, and yet the omission of which subtracts considerable reality from the picture. Genius might triumph over all these obstacles, of course, but even a genius would find it very difficult to put himself back into line with the immaturity and narrow views of boys; their credulity, their preoccupations, their conventionality, their inarticulateness—all these qualities are very hard to indicate. Only a boy could formulate these things, and no boy has sufficient ease of expression to do so, or sufficient detachment both to play the part and describe it. A very clever undergraduate, with a gift of language, might write a truthful school-book; but yet the task seems to require a certain mellowness and tolerance which can only be given by experience; and then the very experience would tend to blunt the sharpness of the impressions.

As a rule, in such books, the whole conception of boyhood seems at fault; a boy is generally represented as a generous, heedless, unworldly creature. My experience leads me to think that this is very wide of the mark. Boys are the most inveterate Tories. They love monopoly and privilege, they are deeply subservient, they have little idea of tolerance or justice or fair-play, they are intensely and narrowly ambitious; they have a certain insight into character, but there are some qualities, like vulgarity, which they seem incapable of detecting. They have a great liking for jobs and small indications of power. They are not, as a rule, truthful; they have no compassion for weakness. It is generally supposed that they have a strong sense of liberty, but this is not the case; they are, indeed, tenacious of their rights, or what they suppose to be their rights, but they have little idea of withstanding tyranny, they are incapable of democratic combination, and submit blindly to custom and tradition. Neither do I think them notably affectionate or grateful; everything that is done for them within the limits of a prescribed and habitual system they accept blindly and as a matter of course, while at the same time they are profoundly affected by any civility or sympathy shown them outside the ordinary course of life. I mean that they do not differentiate between a master who takes immense trouble over his work, and discharges his duties with laborious conscientiousness, and a master who saves himself all possible trouble; they are not grateful for labour expended on them, and they do not resent neglect. But a master who asks boys to breakfast, talks politely to them, takes an interest in them in a sociable way, will win a popularity which a laborious and inarticulate man cannot attain to. They are extremely amenable to any indications of personal friendship, while they are blind to the virtues of a master who only studies their best interests. They will work, for instance, with immense vigour for a man who praises and appreciates industry; but a man who grimly insists on hard and conscientious work is looked upon as a person who finds enjoyment in a kind of slave-driving.

Boys are, in fact, profound egoists and profound individualists. Of course there are exceptions to all this; there are boys of deep affection, scrupulous honesty, active interests, keen and far-reaching ambitions; but I am trying to sketch not the exception but the rule.

You will ask what there is left? What there is that makes boys interesting and attractive to deal with? I will tell you. There is, of course, the mere charm of youthfulness and simplicity. And the qualities that I have depicted above are really the superficial qualities, the conventions that boys adopt from the society about them. The nobler qualities of human nature are latent in many boys; but they are for the most part superficially ruled by an intensely strong mauvaise honte, which leads them to live in two worlds, and to keep the inner life very sharply and securely ruled off from the outer. They must be approached tactfully and gently as individuals. It is possible to establish a personal and friendly relation with many boys, so long as they understand that it is a kind of secret understanding, and will not be paraded or traded upon in public. In their inner hearts there are the germs of many high and beautiful things, which tend, unless a boy has some wise and tender older friend—a mother, a father, a sister, even a master—to be gradually obscured under the insistent demands of his outer life. Boys are very diffident about these matters, and require to be encouraged and comforted about them. The danger of public schools, with overworked masters, is that the secret life is apt to get entirely neglected, and then these germs of finer qualities get neither sunshine or rain. Public spirit, responsibility, intellectual interests, unconventional hopes, virtuous dreams—a boy is apt to think that to speak of such things is to incur the reproach of priggishness; but a man who can speak of them naturally and without affectation, who can show that they are his inner life too, and are not allowed to flow in a sickly manner into his outer life, who has a due and wise reserve, can have a very high and simple power for good.

But to express all this in the pages of a book is an almost impossible task; what one wants is to get the outer life briskly and sharply depicted, and to speak of the inner in hints and flashes. Unfortunately, the man who really knows boys is apt to get so penetrated with the pathos, the unrealised momentousness, the sad shipwrecks of boy life that he is not light-hearted enough to depict the outer side of it all, and a book becomes morbid and sentimental. Then, too, to draw a boy correctly would often be to produce a sense of contrast which would almost give a feeling of hypocrisy, because there are boys—and not unfrequently the most interesting—who, if fairly drawn, would appear frivolous, silly, conventional in public, even coarse, who yet might have very fine things behind, though rarely visible. Moreover, the natural, lively, chattering boys, whom it would be a temptation to try and draw, are not really the most interesting. They tend to develop into bores of the first water in later life. But the boy who develops into a fine man is often ungainly, shy, awkward, silent in early life, acutely sensitive, and taking refuge in bluntness or dumbness.

The most striking instances that have come under my own experience, where a boy has really revealed the inside of his mind and spirit, are absolutely incapable of being expressed in words. If I were to write down what boys have said to me, on critical occasions, the record would be laughed at as impossible and unnatural.

So you see that the difficulties are well-nigh insuperable. Narrative would be trivial, conversation affected, motives inexplicable; for, indeed, the crucial difficulty is the absolute unaccountableness of boys' actions and words. A schoolmaster gets to learn that nothing is impossible; a boy of apparently unblemished character will behave suddenly in a manner that makes one despair of human nature, a black sheep will act and speak like an angel of light. The interest is the mystery and the impenetrability of it all; it is so impossible to foresee contingencies or to predict conduct. This impulsiveness, as a rule, diminishes in later life under the influence of maturity and material conditions. But the boy remains insoluble, now a demon, now an angel; and thus the only conclusion is that it is better to take things as they come, and not to attempt to describe the indescribable.—Ever yours,

T. B.

UPTON,
May 28, 1904.

DEAR HERBERT,—I am bursting with news. I am going to tell you a secret. I have been offered an important Academical post; that is to say, I received a confidential intimation that I should be elected if I stood. The whole thing is confidential, so that I must not even tell you what the offer was. I should have very much liked to talk it over with you, but I had to make up my mind quickly; there was no time to write, and, moreover, I feel sure that when I had turned out the pros and cons of my own feelings for your inspection, you would have decided as I did.

You will say at once that you do not know how I reconciled my refusal with the cardinal article of my faith, that our path is indicated to us by Providence, and that we ought to go where we are led. Well, I confess that I felt this to be a strong reason for accepting. The invitation came to me as a complete surprise, absolutely unsought, and from a body of electors who know the kind of man they want and have a large field to choose from; there was no question of private influence or private friendship. I hardly know one of the committee; and they took a great deal of trouble in making inquiries about men.

But, to use a detestable word, there is a strong difference between an outward call and an inward call. It is not the necessary outcome of a belief in Providence that one accepts all invitations, and undertakes whatever one may be asked to do. There is such a thing as temptation; and there is another kind of summons, sent by God, which seems to come in order that one may take stock of one's own position and capacities and realise what one's line ought to be. It is like a passage in a labyrinth which strikes off at right angles from the passage one is following; the fact that one MAY take a sudden turn to the left is not necessarily a clear indication that one is meant to do so. It may be only sent to make one consider the reasons which induce one to follow the path on which one is embarked.

I had no instantaneous corresponding sense that it was my duty to follow this call. I was (I will confess it) a little dazzled; but, as soon as that wore off, I felt an indescribable reluctance to undertake the task, a consciousness of not being equal to it, a strong sense that I was intended for other things.

I don't mean to say that there was not much that was attractive about the offer in a superficial way. It meant money, power, position, and consequence—all good things, and good things which I unreservedly like. I am like every one else in that respect; I should like a large house, and a big income, and professional success, and respect and influence as much as any one—more, indeed, than many people.

But I soon saw that this would be a miserable reason for being tempted by the offer, the delight of being called Rabbi. I don't pretend to be high-minded, but even I could see that, unless there was a good deal more than that in my mind, I should be a wretched creature to be influenced by such considerations. These are merely the conveniences; the real point was the work, the power, the possibility of carrying out certain educational reforms which I have very much at heart, and doing something towards raising the general intellectual standard, which I believe to be lower than it need be.

Now, on thinking it out carefully, I came to the conclusion that I was not strong enough for this role. I am no Atlas; I have no deep store of moral courage; I am absurdly sensitive, ill-fitted to cope with unpopularity and disapproval. Bitter, vehement, personal hostility would break my spirit. A fervent Christian might say that one had no right to be faint-hearted, and that strength would be given one; that is perfectly true in certain conditions, and I have often experienced it when some intolerable and inevitable calamity had to be faced. But it is an evil recklessness not to weigh one's own deficiencies. No one would say that a man ignorant of music ought to undertake to play the organ, if the organist failed to appear, believing that power would be given him. Christ Himself warned His disciples against embarking in an enterprise without counting the cost. But here I confess was the darkest point of my dilemma—was it cowardice and indolence to refuse to attempt what competent persons believed I could do? or was it prudent and wise to refuse to attempt what I, knowing my own temperament better, felt I could not attempt successfully?

Now in my present work it is different. I know that my strength is equal to the responsibility; I know that I can do what I undertake. The art of dealing with boys is very different from the art of dealing with men, the capacity for subordinate command is very different from the capacity for supreme command. Of course, it is a truism to say that if a man can obey thoroughly and loyally he can probably command. But then, again, there is a large class of people, to which I believe myself to belong, who are held to be, in the words of Tacitus, Capax imperii, nisi imperasset.

Then, too, I felt that a great task must be taken up in a certain buoyancy and cheerfulness of spirit, not in heaviness and diffidence. There are, of course, instances where a work reluctantly undertaken has been crowned with astonishing success. But one has no business to think that reluctance and diffidence to undertake a great work are a proof that God intends one to do it.

I am quite aware of the danger which a temperament like my own runs, of dealing with such a situation in too complex and subtle a way. That is the hardest thing of all to get rid of, because it is part of the very texture of one's mind. I have tried, however, to see the whole thing in as simple a light as possible, and to ask myself whether acceptance was in any sense a plain duty. If the offer had been a constraining appeal, I should have doubted. But it was made in an easy, complimentary way, as if there was no doubt that I should fall in with it.

Well, I had a very anxious day; but I simply (I may say that to you) prayed that my way might be made clear; and the result was a conviction, which rose like a star and then, as it were, waxed into a sun, that the quest was not for me.

And so I refused; and I am thankful to say that I have had, ever since, the blessed and unalterable conviction that I have done right. Even the conveniences have ceased to appeal to me; they have not even, like the old Adam in the Pilgrim's Progress, pinched hold of me and given me a deadly twitch. Though the picturesque mind of one who, like myself, is very sensitive to "the attributes of awe and majesty," takes a certain peevish pleasure in continuing to depict my unworthy self clothed upon with majesty, and shaking all Olympus with my nod.

But if Olympus had refused to shake, even though I had nodded like a mandarin?

I am sure that I shall not regret it; and I do not even think that my conscience will reproach me; nor do I think that (on this ground alone) I shall be relegated to the dark circle of the Inferno with those who had a great opportunity given them and would not use it.

Please confirm me if you can! Comfort me with apples, as the Song says. I am afraid you will only tell me that it proves that you are right, and that I have no ambition.—Ever yours,

T. B.

UPTON,
June 4, 1904.

DEAR HERBERT,—I have nothing to write about. The summer is come, and with it I enter into purgatory; I am poured out like water, and my heart is like melting wax; I have neither courage nor kindness, except in the early morning or the late evening. I cannot work, and I cannot be lazy. The only consolation I have—and I wish it were a more sustaining one—is that most people like hot weather better.

I will put down for you in laborious prose what if I were an artist I would do in half-a-dozen strokes. There is a big place near here, Rushton Park. I was bicycling with Randall past the lodge, blaming the fair summer, like the fisherman in Theocritus, when he asked if I should like to ride through. The owner, Mr. Payne, is a friend of his, and laid a special injunction on him to go through whenever he liked. We were at once admitted, and in a moment we were in a Paradise. Payne is famed for his gardeners, and I think I never saw a more beautiful place of its kind. The ground undulates very gracefully, and we passed by velvety lawns, huge towering banks of rhododendron all ablaze with flower, exquisite vistas and glades, with a view of far-off hills. It seemed to me to be an enchanted pleasaunce, like the great Palace in The Princess. Now and then we could see the huge facade of the house above us, winking through its sunblinds. There was not a soul to be seen; and this added enormously to the magical charm of the place, as though it were the work of a Genie, not made with hands. We passed a huge fountain dripping into a blue-tiled pool, over a great cockleshell of marble; then took a path which wound into the wood, all a mist of fresh green, and in a moment we were in a long old-fashioned garden, with winding box hedges, and full of bright flowers. To the left, where the garden was bordered by the wood, was set a row of big marble urns, grey with age, on high pedestals, all dripping with flowering creepers. It was very rococo, like an old French picture, but enchanting for all that. To the right was a long, mellow brick wall, under which stood some old marble statues, weather-stained and soft of hue. The steady sun poured down on the sweet, bright place, and the scent of the flowers filled the air with fragrance, while a dove, hidden in some green towering tree, roo-hooed delicately, as though her little heart was filled with an indolent contentment.

The statue that stood nearest us attracted my attention. I cannot conceive what it was meant to represent. It was the figure of an old, bearded man, with a curious brimless hat on his head, and a flowing robe; in his hands he held and fingered some unaccountable object of a nondescript shape; and he had an unpleasant fixed smile, which he seemed to turn on us, as though he knew a secret connected with the garden which he might not reveal, and which if revealed would fill the hearers with a secret horror. I do not think that I have often seen a figure which affected me so disagreeably. He seemed to be saying that within this bright and fragrant place lay some tainted mystery which it were ill to tamper with. It was as though we opened a door out of some stately corridor, and found a strange, beast-like thing running to and fro in a noble room.

Well, I do not know! But it seems to me a type of many things, and I doubt not that the wise-hearted patrician, the former owner, who laid out the garden and set the statue in its place, did so with a purpose. It is for us to see that there lies no taint behind our pleasures; but even if this be not the message, the heart of the mystery, may not the figure stand perhaps for the end, the bitter end, which lies ahead of all, when the lip is silent and the eye shut, and the heart is stilled at last?

The quiet figure with its secret, wicked smile, somehow slurred for me the sunshine and the pleasant flowers, and I was glad when we turned away.—Ever yours,

T. B.

UPTON,
June 11, 1904.

DEAR HERBERT,—Yes, I am sure you are right. The thing I get more and more impatient of every year is conventionality in every form. It is rather foolish, I am well aware, to be impatient about anything; and great conventionality of mind is not inconsistent with entire sincerity, for the simple reason that conventionality is what ninety-nine hundredths of the human race enjoy. Most people have no wish to make up their own minds about anything; they do not care to know what they like or why they like it. This is often the outcome of a deep-seated modesty. The ordinary person says to himself, "Who am I that I should set up a standard? If all the people that I know like certain occupations and certain amusements, they are probably right, and I will try to like them too." I don't mean that this feeling is often put into words, but it is there; and there is for most people an immense power in habit. People grow to like what they do, and seldom inquire if they really like it, or why they like it.

Of course, to a certain extent, conventionality is a useful, peaceful thing. I am not here recommending eccentricity of any kind. People ought to fall in simply and quietly with ordinary modes of life, dress, and behaviour; it saves time and trouble; it sets the mind free. But what I rather mean is that, when the ordinary usages of life have been complied with, all sensible people ought to have a line of their own about occupation, amusements, friends, and not run to and fro like sheep just where the social current sets. What I mean is best explained by a couple of instances. I met at dinner last night our old acquaintance, Foster, who was at school with us. He was in my house; I don't think you ever knew much of him. He was a pleasant, good-humoured boy enough; but his whole mind was set on discovering the exact code of social school life. He wanted to play the right games, to wear the right clothes, to know the right people. He liked being what he called "in the swim." He never made friends with an obscure or unfashionable boy. He was quite pleasant to his associates when he was himself obscure; but he waited quietly for his opportunity to recommend himself to prominent boys, and, when the time came, he gently threw over all his old companions and struck out into more distinguished regions. He was never disagreeable or conceited; he merely dropped his humble friends until they too were approved as worthy of greater distinction, and then he took them up again. He succeeded in his ambitions, as most cool and clear-headed persons do. He became what would be called very popular; he gave himself no airs; he was always good company; he was never satirical or critical. The same thing has gone on ever since. He married a nice wife; he secured a good official position. Last night, as I say, I met him here. He came into the room with the same old pleasant smile, beautifully dressed, soberly appointed. His look and gestures were perfectly natural and appropriate. He has never made any attempt to see me or keep up old acquaintance; but here, where I have a certain standing and position, it was obviously the right thing to treat me with courteous deference. He came up to me with a genial welcome, and, but for a little touch of prosperous baldness, I could have imagined that he was hardly a day older than when he was a boy. He reminded me of some cheerful passages of boyhood; he asked with kindly interest after my work; he paid me exactly the right compliments; and I became aware that I was, for the moment, one of the pawns in his game, to be delicately pushed about where it suited him. We talked of other matters; he held exactly the right political opinions, a mild and cautious liberalism; he touched on the successes of certain politicians and praised them appropriately; he deplored the failure of certain old friends in political life. "A very good fellow," he said of Hughes, "but just a little—what shall I say?—impracticable?" He had seen all the right plays, heard the right music, read the right books. He deplored the obscurity of George Meredith, but added that he was an undoubted genius. He confessed himself to be an ardent admirer of Wagner; he thought Elgar a man of great power; but he had not made up his mind about Strauss. I found that "not making up his mind about" a person was one of his favourite expressions. If he sees that some man is showing signs of vigour and originality in any department of life, he keeps his eye upon him; if he passes safely through the shallows, he praises him, saying that he has watched his rise; if he fails, our friend will be ready with the reasons for his failure, adding that he always feared that so-and-so was a little unpractical.

I can't describe to you the dreariness and oppression that fell upon me. The total absence of generosity, of independent interest, weighed on my soul. The one quality that this equable and judicious critic was on the look-out for was the power of being approved. Foster's view seemed to knock the bottom out of life, to deprive everything equally of charm and individuality.

The conversation turned on golf, and one of the guests, whom I am shortly about to describe, said bluffly that he considered golf and drink to be the two curses of the country. Our polite friend turned courteously towards him, treated the remark as an excellent sally, and then said that he feared he must himself plead guilty to a great devotion to golf. "You see all kinds of pleasant people," he said, "in such a pleasant way; and then it tempts one into the open air; and it is such an excellent investment, in the way of exercise, for one's age; a man can play a very decent game till he is sixty—though, of course, it is no doubt a little overdone." We all felt that he was right; he took the rational, the sensible view; but it tempted me, though I successfully resisted the temptation, to express an exaggerated dislike of golf which I do not feel.

The guest whose remark had occasioned this discourse is one of my colleagues, Murchison by name—you don't know him—a big, rugged, shy, sociable fellow, who is in many ways one of the best masters here. He is always friendly, amusing, courteous. He holds strong opinions, which he does not produce unless the occasion demands it. He keeps a good deal to himself, follows his own pursuits, and knows his own mind. He is very tolerant, and can get on with almost everybody. The boys respect him, like his teaching, think him clever, sensible, and amusing. There are a great many things about which he knows nothing, and is always ready to confess his ignorance. But whenever he does understand a subject, and he has a strong taste for art and letters, you always feel that his thoughts and opinions are fresh and living. They are not produced like sardines from a tin, with a painful similarity and regularity. He has strong prejudices, for which he can always give a reason; but he is always ready to admit that it is a matter of taste. He does not tilt in a Quixotic manner at established things, but he goes along trying to do his work in the best manner attainable. He is no genius, and his character is by no means a perfect one; he has pronounced faults, of which he is perfectly conscious, and which he never attempts to disguise. But he is simple, straightforward, affectionate, and sincere. If he were more courageous, more fiery, he would be, I think, a really great man; but this he somehow misses.

The two men, Foster and Murchison, are as great a contrast as can well be imagined. They serve to illustrate exactly what I mean. Our friend Foster is perfectly correct and admirably pleasant. You would never think of confiding in him, or saying to him what you really felt; but, on the other hand, there is no one whom I would more willingly consult in a small and delicate point of practical conduct—and his advice would be excellent.

But Murchison is a real man; he knows his limitations, but he takes nothing second-hand. He brings his own mind and character to bear on every problem, and judges people and things on their own merits.

Of course one does not desire that conventional people should strive after unconventionality. That produces the most sickening conventionality of all, because it is merely an attempt to construct a pose that shall be accepted as unconventional. The only thing is to be natural; and, after all, if one merely desires to see how the cat jumps and then to jump after it, it is better to do so frankly and make no pretence about it.

But I am sure that it is one's duty as a teacher to try and show boys that no opinions, no tastes, no emotions are worth much unless they are one's own. I suffered acutely as a boy from the lack of being shown this. I found—I am now speaking of intellectual things—that certain authors were held up to me as models which I was unfortunate enough to dislike. Instead of making up my own mind about it, instead of trying to see what I did admire and why I admired it, I tried feebly for years to admire what I was told was admirable. The result was waste of time and confusion of thought. In the same way I followed feebly, as a boy, after the social code. I tried to like the regulation arrangements, and thought dimly that I was in some way to blame because I did not. Not until I went up to Cambridge did the conception of mental liberty steal upon me—and then only partly. Of course if I had had more originality I should have perceived this earlier. But the world appeared to me a great, organised, kindly conspiracy, which must be joined, in however feeble a spirit. I have learnt gradually that, after a decent compliance with superficial conventionalities, there are not only no penalties attached to independence, but that there, and there alone, is happiness to be found; and that the rewards of a free judgement and an authentic admiration are among the best and highest things that the world has to bestow....—Ever yours,

T. B.

UPTON,
June 18, 1904.

DEAR HERBERT,—I am sick at heart. I received one of those letters this morning which are the despair of most schoolmasters. I have in my house a boy aged seventeen, who is absolutely alone in the world. He has neither father or mother, brother or sister. He spends his holidays with an aunt, a clever and charming person, but a sad invalid (by the way, in passing, what a wretched thing in English it is that there is no female of the word "man"; "woman" means something quite different, and always sounds slightly disrespectful; "lady" is impossible, except in certain antique phrases). The boy is frail, intellectual, ungenial. He is quite incapable of playing games decently, having neither strength or aptitude; he finds it hard to make friends, and the consequence is that, like all clever people who don't meet with any success, he takes refuge in a kind of contemptuous cynicism. His aunt is devoted to him and to his best interests, but she is too much of an invalid to be able to look after him; the result is that he is allowed practically to do exactly as he likes in the holidays; he hates school cordially, and I don't wonder. He fortunately has one taste, and that is for science, and it is more than a taste, it is a real passion. He does not merely dabble about with chemicals, or play tricks with electricity; but he reads dry, hard, abstruse science, and writes elaborate monographs, which I read with more admiration than comprehension. This is almost his only hold on ordinary life, and I encourage it with all my might; I ask about his work, make such suggestions as I can, and praise his successful experiments and his treatises, so far as I can understand them, loudly and liberally.

This morning one of his guardians writes to me about him. He is a country gentleman, with a large estate, who married a cousin of my pupil. He is a big, pompous, bumble-bee kind of man, who prides himself on speaking his mind, and is quite unaware that it is only his position that saves him from the plainest retorts. He writes to say that he is much exercised about his ward's progress. The boy, he says, is fanciful and delicate, and has much too good an opinion of himself. That is true; and he goes on to lay down the law as to what he "needs." He must be thrown into the society of active and vigorous boys; he must play games; he must go to the gymnasium. And then he must learn self-reliance; he must not be waited upon; he must be taught that it is his business to be considerate of others; he must learn to be obliging, and to look after other people. He goes on to say that all he wants is the influence of a strong and sensible man (that is a cut at me), and he will be obliged if I will kindly attend to the matter.

Well, what does he want me to do? Does he expect me to run races with the boy? To introduce him to the captain of the eleven? To have him thrust into teams of cricket and football from which his incapacity for all games naturally excludes him? When our bumble-bee friend was at school himself—and a horrid boy he must have been—what would he have said if a master had told him to put a big, clumsy, and incapable boy into a house cricket eleven in order to bring him out?

Then as to teaching him to be considerate, the mischief is all done in the holidays; the boy is not waited on here, and he has plenty of vigorous discipline in the kind of barrack life the boys lead. Does he expect me to march into the boy's home, and request that the boy may black his own boots and carry up the coals!

The truth is that the man has no real policy; he sees the boy's deficiencies, and liberates his mind by requesting me, as if I were a kind of tradesman, to see that they are corrected.

Of course the temptation is to write the man an acrimonious letter, and to point out the idiotic character of his suggestions. But that is worse than useless.

What I have done is to write and say that I have received his kind and sensible letter, that he has laid his finger on the exact difficulties, and that naturally I am anxious to put them straight. I then added that his own recollection of his school-days will show that one cannot help a boy in athletic or social matters beyond a certain point, that one can only see that a boy has a fair chance, and is not overlooked, but that other boys would not tolerate (and I know that he does not mean to suggest this) that a boy should be included in a team for which he is unfit, simply in order that his social life should be encouraged. I then point out that as to discipline there is no lack of it here; and that it is only at home that he is spoilt; and that I hope he will use his influence, in a region where I cannot do more than make suggestions, to minimise the evil.

The man will approve of the letter; he will think me sensible and himself extraordinarily wise.

Does that seem to you to be cynical? I don't think it is. The man is sincerely anxious for the boy's welfare, just as I am, and we had better agree than disagree. The fault of his letter is that it is stupid, and that it is offensive. The former quality I can forgive, and the latter is only stupidity in another form. He thinks in his own mind that if I am paid to educate the boy I ought to be glad of advice, that I ought to be grateful to have things that I am not likely to detect for myself pointed out by an enlightened and benevolent man.

Meanwhile I shall proceed to treat the boy on my own theory. I don't expect him to play games; I don't think that it is, humanly speaking, possible to expect a sensitive, frail boy to continue to play a game in which he only makes himself ridiculous and contemptible from first to last. Of course if a boy who is incapable of success in athletics does go on playing games perseveringly and good-humouredly, he gets a splendid training, and, as a rule, conciliates respect. But this boy could not do that.

Then I shall try to encourage the boy in any taste he may exhibit, and try to build up a real structure on these slender lines. The great point is that he shall have SOME absorbing and wholesome instinct. He will be wealthy, and in a position to gratify any whim. He is not in the least likely to do anything foolish or vicious—he has not got the animal spirits for that. I shall encourage him to take up politics; and I shall try to put into his head a desire to do something for his fellow-creatures, and not to live an entirely lonely and self-absorbed life.

I have a theory that in education it is better to encourage aptitudes than to try merely to correct deficiencies. One can't possibly extirpate weaknesses by trying to crush them. One must build up vitality and interest and capacity. It is like the parable of the evil spirits. It is of no use simply to cast them out and leave the soul empty and swept; one must encourage some strong, good spirit to take possession; one must build on the foundations that are there.

The boy is delicate-minded, able and intelligent; he is an interesting companion, when he is once at his ease. If only this busy, fussy, hearty old bore would leave him alone! What I am afraid of his doing is of his getting the boy to stay with him, making him go out hunting, and laughing mercilessly at his tumbles. The misery that a stupid, genial man can inflict upon a sensitive boy like this is dreadful to contemplate.

At the end of the half I shall write a letter about the boy's work, and delicately hint that, if he is encouraged in his subject, he may attain high distinction and eventually rise to political or scientific eminence. The old bawler will take the fly with a swirl—see if he does not! And, if I can secure an interview with him, I will wager that my triumph will be complete.

Does this all seem very dingy to you, my dear Herbert? You have never had to deal with tiresome, stupid people in a professional capacity, you see. There is a distinct pleasure in getting one's own way, in triumphing over an awkward situation, in leading an old buffer by the nose to do the thing which you think right, and to make him believe that you are all the time following his advice and treasuring up his precepts. But I can honestly say that my chief desire is not to amuse myself with this kind of diplomacy, but the real welfare of the child. I know you will believe that.—Ever yours,

T. B.

UPTON,
June 25, 1904.

DEAR HERBERT,—This is not a letter; it is a sketch, an aquarelle out of my portfolio.

Yesterday was a hot, heavy, restless day, with thunder brewing in the dark heart of huge inky clouds; a day when one craves for light, and brisk airs, and cold bare hill-tops; when one desires to get away from one's kind, away from close rooms and irritable persons. So I went off on my patient and uncomplaining bicycle, along a country road; and then crossing a wide common, like the field, I thought, in the Pilgrim's Progress across which Evangelist pointed an improving finger, I turned down to the left to the waterside In the still air, that seemed to listen, the blue wooded hills across the river had a dim, rich beauty. How mysterious are the fields and heights from which one is separated by a stream, the fields in which one knows every tree and sloping lawn by sight, and where one sets foot so rarely! The road came to an end in a little grassy space among high-branching elms. On my left was a farm, with barns and byres, overhung by stately walnut trees; on the right a grange among its great trees, a low tiled house, with white casements, in a pleasant garden, full of trellised roses, a big dovecote, with a clattering flight of wheeling pigeons circling round and round. Hard by, close to the river, stands a little ancient church, with a timbered spire, the trees growing thickly about it, dreaming forgotten dreams.

Here all was still and silent; the very children moved languidly about, not knowing what ailed them. Far off across the wide-watered plain came a low muttering of thunder, and a few big drops pattered in the great elms.

This secluded river hamlet has an old history; the church, which is served from a distant parish, stands in a narrow strip of land which runs down across the fields to the river, and dates from the time when the river was a real trade-highway, and when neighbouring parishes, which had no frontages on the stream, found it convenient to have a wharf to send their produce, timber or bricks, away by water. But the wharf has long since perished, though a few black stakes show where it stood; and the village, having no landing-place and no inn, has dropped out of the river life, and minds its own quiet business.

A few paces from the church the river runs silently and strongly to the great weir below. To-day it was swollen with rain and turbid, and plucked steadily at the withies. To-day the stream, which is generally full of life, was almost deserted. But it came into my head what an allegory it made. Here through the unvisited meadows, with their huge elms, runs this thin line of glittering vivid life; you hear, hidden in dark leaves, the plash of oars, the grunt of rowlocks, and the chatter of holiday folk, to whom the river-banks are but a picture through which they pass, and who know nothing of the quiet fields that surround them. That, I thought, following a train of reflection, is like life itself, moving in its bright, familiar channel, so unaware of the broad tracts of mystery that hem it in. May there not be presences, unseen, who look down wondering—as I look to-day through my screen of leafy boughs—on the busy-peopled stream that runs so merrily between its scarped banks of clay? I know not; yet it seems as though it might be so.

Beneath the weir, with its fragrant, weedy scent, where the green river plunges and whitens through the sluices, lies a deep pool, haunted by generations of schoolboys, who wander, flannelled and straw-hatted, up through the warm meadows to bathe. In such sweet memories I have my part, when one went riverwards with some chosen friend, speaking with the cheerful frankness of boyhood of all our small concerns, and all we meant to do; and then the cool grass under the naked feet, the delicious recoil of the fresh, tingling stream, and the quiet stroll back into the ordered life so full of simple happiness.

"Ah! happy fields, ah! pleasing shade,
Ah! fields beloved in vain!"

sang the sad poet of Eton—but not in vain, I think, for these old beautiful memories are not sad; the good days are over and gone, and they cannot be renewed; but they are like a sweet spring of youth, whose waters fail not, in which a tired soul may bathe and be clean again. They may bring back

"The times when I remember to have been
Joyful, and free from blame."

To be pensive, not sentimental, is the joy of later life. The thought of the sweet things that have had an end, of life lived out and irrevocable, is not a despairing thought, unless it is indulged with an unavailing regret. It is rather to me a sign that, whatever we may be or become, we are surrounded with the same quiet beauty and peace, if we will but stretch out our hands and open our hearts to it. To grow old patiently and bravely, even joyfully—that is the secret; and it is as idle to repine for the lost joys as it would have been in the former days to repine because we were not bigger and stronger and more ambitious. Life, if it does not become sweeter, becomes more interesting; fresh ties are formed, fresh paths open out; and there should come, too, a simple serenity of living, a certainty that, whatever befall, we are in wise and tender hands.

So I reasoned with myself beside the little holy church, not far from the moving stream.

But the time warned me to be going. The thunder had drawn off to the west; a faint breeze stirred and whispered in the elms. The day declined. But I had had my moment, and my heart was full; for it is such moments as these that are the pure gold of life, when the scene and the mood move together to some sweet goal in perfect unison. Sometimes the scene is there without the mood, or the mood comes and finds no fitting pasturage; but to-day, both were mine; and the thought, echoing like a strain of rich sad music, passed beyond the elms, beyond the blue hills, back to its mysterious home....

There, that is the end of my sketch; a little worked up, but substantially true. Tell me if you like the kind of thing; if you do, it is rather a pleasure to write thus occasionally. But it may seem to you to be affected, and, in that case, I won't send you any more of such reveries.

You seem very happy and prosperous; but then you like heat, and enjoy it like a lizard. My love to all of you.—Ever yours,

T. B.

UPTON,
July 1, 1904.

DEAR HERBERT,—What you say about forming habits is very interesting. It is quite true that one gets very little done without a certain method; and it is equally true that, if one does manage to arrive at a certain definite programme for one's life and work, it is very easy to get a big task done. Just reflect on this fact; it would not be difficult, in any life, to so arrange things that one could write a short passage every day, say enough to fill a page of an ordinary octavo. Well, if one stuck to it, that would mean that in the course of a year one would have a volume finished. Sometimes my colleagues express surprise that I can find time for so much literary work; and on the other hand if I tell them how much time I am able to devote to it they are equally surprised that I can get anything done, because it seems so little. This is the fact; I can get an hour—possibly two—on Tuesday, two hours on Thursday, one on Friday, two on Saturday, and one or two on Sunday—nine hours a week under favourable circumstances, and never a moment more. But writing being to me the purest pleasure and refreshment, I never lose a minute in getting to work, and I use every moment of the time. That does not include reading; but by dint of having books about, and by working carefully, so that I do not need to go over the same ground twice, I get through a good deal in the week. I have trained myself, too, to be able to write at full speed when I am at work, and I can count on writing three octavo pages in an hour, or even four. The result is, as you will see, that in a term of twelve weeks, I can turn out between three and four hundred pages. The curious thing is that I do better original work in the term-time than in the holidays. I think the pressure of a good deal of mechanical work, not of an exhausting kind, clears the brain and makes it vigorous. Of course it is rather scrappy work; but I lay my plans in the holidays, make my skeleton, and work up my authorities; and so I can go ahead at full steam.

But I have strayed away from the subject of habits; and the moral of the above is only that habits are easy enough if you like the task enough. If I did not care for writing, I should find abundance of excellent reasons why I should not do it.

Pater says somewhere that forming habits is failure in life; by which I suppose he means that if one gets tied down to a petty routine of one's own, it generally ends in one's becoming petty too—narrow-minded and conventional. I don't suppose he referred to method, because he was one of the most methodical of men. He wrote down sentences that came into his mind, scattered ideas, on small cards; when he had a sufficient store of these, he sorted them and built up his essay out of them.

But I am equally aware that habit is apt to become very tyrannical indeed, if it is acquired. In my own case I have got into the habit of writing only between tea and dinner, owing to its being the only time at my disposal, so that I can hardly write at any other time; and that is inconvenient in the holidays. Moreover, I like writing so much, enjoy the shaping of sentences so intensely, that I tend to arrange my day in the holidays entirely with a view to having these particular hours free for writing; and thus for a great part of the year I lose the best and most enjoyable part of the day, the sweet summer evenings, when the tired world grows fragrant and cool.

One ought to have a routine for home life certainly; but it is not wholesome when one begins to grudge the slightest variation from the programme. I speak philosophically, because I am in the grip of the evil myself. The reason why I care so little for staying anywhere, and even for travelling, is because it disarranges my plan of the day, and I don't feel certain of being able to secure the time for writing which I love. But this is wrong; it is vivendi perdere causas, and I think we ought resolutely to court a difference of life at intervals, and to learn to bear with equanimity the suspension of one's daily habits. You are certainly wise, if you find it suits you, to secure the morning for writing. Personally my mind is not at its best then; it is dulled and weakened by sleep, and it requires the tonic of routine work and bodily exercise before it expands and flourishes.

Another grievous tendency which grows on me is an incapacity for idleness. That will amuse you, when you remember the long evenings at Eton which we used to spend in vacant talk. I remember so well your saying after tea one evening, in that poky room of yours with the barred windows at the end of the upper passage, "How delightful to think that there are four hours with nothing whatever to do!" Do you remember, too, that night when we sate at tea, blissfully, wholesomely tired after a college match? John and Ellen, those strange, gruff beings, came in to wash up, carrying that horrible, steaming can of tea-dregs in which our cups were plunged: they cleared the table as we sate; it was over before six, and it was not till the prayer-bell rang at 9.30 that we became aware we had sate the whole evening with the table between us. What DID we talk about? I wish to Heaven I could sit and talk like that now! That is another thing which grows upon me, my dislike of mere chatting: it is not priggish to say it, because I regret and abominate my stupidity in that respect. But there is nothing now which induces more rapid and more desperate physical fatigue than to sit still and know I have to pump up talk for an hour.

The moral of all this is that YOU must take good care to form habits, and I must take care to unform them. YOU must resist the temptation to read the papers, to stroll, to talk to your children; and I must try to cultivate leisurely propensities. I think that, as a schoolmaster, one might do very good work as a peripatetic talker. I have a big garden here—to think that you have never seen it!—with a great screen of lilacs and some pleasant gravel walks. I never enter it, I am afraid. But if in the pleasant summer I could learn the art of sitting there, of having tea there, and making a few boys welcome if they cared to come, it would be good for all of us, and would give the boys some pleasant memories. I don't think there is anything gives me a pleasanter thrill than to recollect the times I spent as a boy in old Hayward's garden. He told me and Francis Howard that we might go and sit there if we liked. You were not invited, and I never dared to ask him. It was a pleasant little place, with a lawn surrounded with trees, and a summer-house full of armchairs, with an orchard behind it—now built over. Howard and I used at one time to go there a good deal, to read and talk. I remember him reading Shakespeare's sonnets aloud, though I had not an idea what they were all about—but his rich, resonant voice comes back to me now; and then he showed me a MS. book of his own poems. Ye Gods, how great I thought them! I copied many of them out and have them still. Hayward used to come strolling about; I can see him standing there in a big straw hat, with his hands behind him, like the jolly old leisurely fellow he was. "Don't get up, boys," he used to say. Once or twice he sate with us, and talked lazily about some book we were reading. He never took any trouble to entertain us, but I used to feel that we were welcome, and that it really pleased him that we cared to come. Now he lives in a suburb, on a pension: why do I never go to see him?

"La, Perry, how yer do run on!" as the homely Warden's wife said to the voluble Chaplain. I never meant to write you such a letter; but I am glad indeed to find you really settling down. We must cultivate our garden, as Voltaire said; and I only wish that the garden of my own spirit were more full of "shelter and fountains," and less stocked with long rows of humble vegetables; but there are a few flowers here and there.—Ever yours,

T. B.

MONK'S ORCHARD, UPTON,
July 11, 1904.

MY DEAR HERBERT,—I am going to pour out a pent-up woe. I have just escaped from a very fatiguing experience. I said good-bye this morning, with real cordiality, to a thoroughly uncongenial and disagreeable visitor. You will probably be surprised when I tell you his name, because he is a popular, successful, and, many people hold, a very agreeable man. It is that ornament of the Bar, Mr. William Welbore, K.C. His boy is in my house; and Mr. Welbore (who is a widower) invited himself to stay a Sunday with me in the tone of one who, if anything, confers a favour. I had no real reason for refusing, and, to speak truth, any evasion on my part would have been checked by the boy.

It is a fearful bore here to have any one staying in the house at all, unless he is so familiar an old friend that you can dispense with all ceremony. I have no guest-rooms to speak of; and a guest is always in my study when I want to be there, talking when I want to work, or wanting to smoke at inconvenient times. One's study is also one's office; boys keep dropping in, and, when I have an unperceptive guest, I have to hold interviews with boys wherever I can—in passages and behind doors. What made it worse was that it was a wet Sunday, so that my visitor sate with me all day, and I have no doubt thought he was enlivening a dull professional man with some full-flavoured conversation. Then one has to arrange for separate meals; when I am alone I never, as you know, have dinner, but go in to the boys' supper and have a slice of cold meat. But on this occasion I had to have a dinner-party on Saturday and another on Sunday; and the breakfast hour, when I expect to read letters and the paper, was taken up with general conversation. I am ashamed to think how much discomposed I was; but a schoolmaster is practically always on duty. I wonder how Mr. Welbore would have enjoyed the task of entertaining me for a day or two in his chambers! But one ought not, I confess, to be so wedded to one's own habits; and I feel, when I complain, rather like the rich gentleman who said to John Wesley, when his fire smoked, "These are some of the crosses, Mr. Wesley, that I have to bear."

I could have stood it with more equanimity if only Mr. Welbore had been a congenial guest. But even in the brief time at my disposal I grew to dislike him with an intensity of which I am ashamed. I hated his clothes, his boots, his eye-glass, the way he cleared his throat, the way he laughed. He is a successful, downright, blunt, worldly man, and is generally called a good fellow by his friends. He arrived in time for tea on Saturday; he talked about his boy a little; the man is in this case, unlike Wordsworth's hero, the father of the child; and the boy will grow up exactly like him. Young Welbore does his work punctually and without interest; he plays games respectably; he likes to know the right boys; he is not exactly disagreeable, but he derides all boys who are in the least degree shy, stupid, or unconventional. He is quite a little man of the world, in fact. Well, I don't like that type of creature, and I tried to indicate to the father that I thought the boy was rather on the wrong lines. He heard me with impatience, as though I was bothering him about matters which belonged to my province; and he ended by laughing, not very agreeably, and saying: "Well, you don't seem to have much of a case against Charlie; he appears to be fairly popular. I confess that I don't much go in for sentiment in education; if a boy does his work, and plays his games, and doesn't get into trouble, I think he is on the right lines." And then he paid me an offensive compliment: "I hear you make the boys very comfortable, and I am sure I am obliged to you for taking so much interest in him." He then went off for a little to see the boy. He appeared at dinner, and I had invited two or three of the most intelligent of my colleagues. Mr. Welbore simply showed off. He told stories; he made mirthless legal jokes. One of my colleagues, Patrick, a man of some originality, ventured to dispute an opinion of Mr. Welbore's, and Mr. Welbore turned him inside out, by a series of questions, as if he was examining a witness, in a good-natured, insolent way, and ended by saying: "Well, Mr. Patrick, that sort of thing wouldn't do in a law-court, you know; you would have to know your subject better than that." I was not surprised, after dinner, at the alacrity with which my colleagues quitted the scene, on all sorts of professional excuses. Then Mr. Welbore sate up till midnight, smoking strong cigars, and giving me his ideas on the subject of education. That was a bitter pill, for he worsted me in every argument I undertook.

Sunday was a nightmare day; every spare moment was given up to Mr. Welbore. I breakfasted with him, took him to chapel, took him to the boys' luncheon, walked with him, sate with him, talked with him. The strain was awful. The man sees everything from a different point of view to my own. One ought to be able to put up with that, of course, and I don't at all pretend that I consider my point of view better than his; but I had to endure the consciousness that he thought his own point of view in all respects superior to mine. He thought me a slow-coach, an old maid, a sentimentalist; and I had, too, the galling feeling that on the whole he approved of a drudge like myself taking a rather priggish point of view, and that he did not expect a schoolmaster to be a man of the world, any more than he would have expected a curate or a gardener to be. I felt that the man was in his way a worse prig even than I was, and even more of a Pharisee, because he judged everything by a certain conventional standard. His idea of life was a place where you found out what was the right thing to do; and that if you did that, money and consideration, the only two things worth having, followed as a matter of course. "Of course he's not my sort," was the way in which he dismissed almost the only person we discussed whom I thoroughly admired. So we went on; and I can only say that the relief I felt when I saw him drive away on Monday morning was so great as almost to make it worth while having endured his visit. I think he rather enjoyed himself—at least he threatened to pay me another visit; and I am sure he had the benevolent consciousness of having brought a breath of the big world into a paltry life. The big world! what a terrible place it would be if it was peopled by Welbores! My only consolation is that men of his type don't achieve the great successes. They are very successful up to a certain point; they get what they want. Welbore will be a judge before long, and he has already made a large fortune. But there is a demand for more wisdom and generosity in the great places—at least I hope so. Welbore's idea of the world is a pleasant place where such men as he can make money and have a good time. He thinks art, religion, beauty, poetry, music, all stuff. I would not mind that if only he did not KNOW it was stuff. God forbid that we should pretend to enjoy such things if we do not—and, after all, the man is not a hypocrite. But his view is that any one who is cut in a different mould is necessarily inferior; and what put the crowning touch to my disgust was that on Sunday afternoon we met a Cabinet Minister, who is a great student of literature. He talked about books to Mr. Welbore, and Mr. Welbore heard him with respect, because the Minister was in the swim. He said afterwards to me that people's foibles were very odd; but he so far respected the Minister's success as to think that he had a right to a foible. He would have crushed one of my colleagues who had battled in the same way, with a laugh and a few ugly words.

Well, let me dismiss Mr. Welbore from my mind. The worst of it is that, though I don't agree with him, he has cast a sort of blight on my mind. It is as though I had seen him spit on the face of a statue that I loved. I don't like vice in any shape; but I equally dislike a person who has a preference for manly vices over sentimental ones; and the root of Mr. Welbore's dislike of vice is simply that it tends to interfere with the hard sort of training which is necessary for success.

Mr. Welbore, as a matter of fact, seems to me really to augur worse for the introduction of the kingdom of heaven upon earth than any number of drunkards and publicans. One feels that the world is so terribly strong, stronger even than sin; and what is worse, there seems to be so little in the scheme of things that could ever give Mr. Welbore the lie.—Ever yours,

T. B

UPTON,
July 16, 1904.

DEAR HERBERT,—I declare that the greatest sin there is in the world is stupidity. The character that does more harm in the world than any other is the character in which stupidity and virtue are combined. I grow every day more despondent about the education we give at our so-called classical schools. Here, you know, we are severely classical; and to have to administer such a system is often more than I can bear with dignity or philosophy. One sees arrive here every year a lot of brisk, healthy boys, with fair intelligence, and quite disposed to work; and at the other end one sees depart a corresponding set of young gentlemen who know nothing, and can do nothing, and are profoundly cynical about all intellectual things. And this is the result of the meal of chaff we serve out to them week after week; we collect it, we chop it up, we tie it up in packets; we spend hours administering it in teaspoons, and this is the end. I am myself the victim of this kind of education; I began Latin at seven and Greek at nine, and, when I left Cambridge, I did not know either of them well. I could not sit in an arm-chair and read either a Greek or a Latin book, and I had no desire to do it. I knew a very little French, a very little mathematics, a very little science; I knew no history, no German, no Italian. I knew nothing of art or music; my ideas of geography were childish. And yet I am decidedly literary in my tastes, and had read a lot of English for myself. It is nothing short of infamous that any one should, after an elaborate education, have been so grossly uneducated. My only accomplishment was the writing of rather pretty Latin verse.

And yet this preposterous system continues year after year. I had an animated argument with some of the best of my colleagues the other day about it. I cannot tell you how profoundly irritating these wiseacres were. They said all the stock things—that one must lay a foundation, and that it could only be laid by using the best literatures; that Latin was essential because it lay at the root of so many other languages; and Greek, because there the human intellect had reached its high-water mark,—"and it has such a noble grammar," one enthusiastic Grecian said; that an active-minded person could do all the rest for himself. It was in vain to urge that in many cases the whole foundation was insecure; and that all desire to raise a superstructure was eliminated. My own belief is that Greek and Latin are things to be led up to, not begun with; that they are hard, high literatures, which require an initiation to comprehend; and that one ought to go backwards in education, beginning with what one knows.

It seems to me, to use a similitude, that the case is thus. If one lives in a plain and wishes to reach a point upon a hill, one must make a road from the plain upwards. It will be a road at the base, it will be a track higher up, and a path at last, used only by those who have business there. But the classical theorists seem to me to make an elaborate section of macadamised road high in the hills, and, having made it, to say that the people who like can make their own road in between.

How would I mend all this? Well, I would change methods in the first place. If one wanted to teach a boy French or German effectively, so that he would read and appreciate, one would dispense with much of the grammar, except what was absolutely necessary. In the case of classics it is all done the other way; grammar is a subject in itself; boys have to commit to memory long lists of words and forms which they never encounter; they have to acquire elaborate analyses of different kinds of usages, which are of no assistance in dealing with the language itself. It is beginning with the wrong end of the stick. Grammar is the scientific or philosophical theory of language; it may be an interesting and valuable study for a mind of strong calibre, but it does not help one to understand an author or to appreciate a style.

Then, too, I would sweep away for all but boys of special classical ability most kinds of composition. Fancy teaching a boy side by side with the elements of German or French to compose German and French verse, heroic, Alexandrine, or lyrical! The idea has only to be stated to show its fatuity. I would teach boys to write Latin prose, because it is a tough subject, and it initiates them into the process of disentangling the real sense of the English copy. But I would abolish all Latin verse composition, and all Greek composition of every kind for mediocre boys. Not only would they learn the languages much faster, but there would be a great deal of time saved as well. Then I would abolish the absurd little lessons, with the parsing, and I would at all hazards push on till they could read fluently.

Of course the above improvement of methods is sketched on the hypothesis that both Greek and Latin are retained. Personally I would retain Latin for most, but give up Greek altogether in the majority of cases. I would teach all boys French thoroughly. I would try to make them read and write it easily, and that should be the linguistic staple of their education. Then I would teach them history, mainly modern English history, and modern geography; a very little mathematics and elementary science. Such boys would be, in my belief, well-educated; and they would never be tempted to disbelieve in the usefulness of their education.

When I propound these ideas, my colleagues talk of soft options, and of education without muscle or nerve. My retort is that the majority of boys educated on classical lines are models of intellectual debility as it is. They are uninterested, cynical, and they cannot even read or write the languages which they have been so carefully taught.

What I want is experiment of every kind; but my cautious friends say that one would only get something a great deal worse. That I deny. I maintain that it is impossible to have anything worse, and that the majority of the boys we turn out are intellectually in so negative a condition that any change would be an improvement.

But I effect nothing; nothing is attempted, nothing done. I do my best—fortunately our system admits of that—to teach my private pupils a little history, and I make them write essays. The results are decidedly encouraging; but meanwhile my colleagues go on in the old ways, quite contented, pathetically conscientious, laboriously slaving away, and apparently not disquieted by results.

I am very near the end of my tether—one cannot go on for ever administering a system in which one has lost all faith. If there were signs of improvement I should be content. If our headmaster would even insist upon the young men whom he appoints obtaining a competent knowledge of French and German before they come here it would be something, because then, when the change is made, there would be less friction. But even a new headmaster with liberal ideas would now be hopelessly hampered by the fact that he would have a staff who could not teach modern subjects at all, who knew nothing but classics, and classics only for teaching purposes.

It does me good to pour out my woes to you; I feel my position most acutely at this time of year, when the serious business of the place is cricket. In cricket the boys are desperately and profoundly interested, not so much in the game, as in the social rewards of playing it well. And my worthy colleagues give themselves to athletics with an earnestness which depresses me into real dejection. One meets a few of these beloved men at dinner; a few half-hearted remarks are made about politics and books; a good deal of vigorous gossip is talked; but if a question as to the best time for net-practice, or the erection of a board for the purpose of teaching slip-catches is mentioned, a profound seriousness falls on the group. A man sits up in his chair and speaks with real conviction and heat, with grave gestures. "The afternoon," he says, "is NOT a good time for nets; the boys are not at their best, and the pros. are less vigorous after their dinner. Whatever arrangements are made as to the times for school, the evening MUST be given up to nets."

The result is a pedantry, a priggishness, a solemnity about games which is simply deplorable. The whole thing seems to me to be distorted and out of proportion. I am one of those feeble people to whom exercise is only a pleasure and a recreation. If I don't like a game I don't play it. I do not see why I should be bored by my recreations. An immense number of boys are bored by their games, but they dare not say so because public opinion is so strong. As the summer goes on they avail themselves of every excuse to give up the regular games; and almost the only boys who persevere are boys who are within reach of some coveted "colour," which gives them social importance. What I desire is that boys should be serious about their work in a practical, business-like way, and amused by their games. As a matter of fact they are serious about games and profoundly bored by their work. The work is a relief from the tension of games, and if it were wholly given up, and games were played from morning to night, many boys would break down under the strain. I don't expect all the boys to be enthusiastic about their work; all healthily constituted people prefer play to work, I myself not least. But I want them to believe in it and to be interested in it, in the way that a sensible professional man is interested in his work. What produces the cynicism about work so common in classical schools is that the work is of a kind which does not seem to lead anywhere, and classics are a painful necessity which the boys intend to banish from their mind as soon as they possibly can.

This is a melancholy jeremiad, I am well aware; but it is also a frame of mind which grows upon me; and, to come back to my original proposition, it is the stupidity of virtuous men which is responsible for the continuance of this arid, out-of-joint system.—Ever yours,

T. B.

UPTON,
July 22, 1904.

MY DEAR HERBERT,—... I took a lonely walk to-day, and returned through a new quarter of the town. When I first knew it, thirty years ago, there was a single house here—an old farm, with a pair of pretty gables of mellow brick, and a weathered, solid, brick garden-wall that ran along the road; an orchard below; all round were quiet fields; a fine row of elms stood at the end of the wall. It was a place of no great architectural merit, but it had grown old there, having been built with solidity and dignity, and having won a simple grace from the quiet influences of rain and wind and sun. Very gradually it became engulphed. First a row of villas came down to the farm, badly planned and coarsely coloured; then a long row of yellow-brick houses appeared on the other side, and the house began to wear a shy, regretful air, like a respectable and simple person who has fallen into vulgar company. To-day I find that the elms have been felled; the old wall, so strongly and firmly built, is half down; the little garden within is full of planks and heaps of brick, the box hedges trodden down, the flowers trampled underfoot; the house itself is marked for destruction.

It made me perhaps unreasonably sad. I know that population must increase, and that people had better live in convenient houses near their work. The town is prosperous enough; there is work in plenty and good wages. There is nothing over which a philanthropist and a social reformer ought not to rejoice. But I cannot help feeling the loss of a simple and beautiful thing, though I know it appealed to few people, and though the house was held to be inconvenient and out of date. I feel as if the old place must have acquired some sort of personality, and must be suffering the innocent pangs of disembodiment. I know that there is abundance of the same kind of simple beauty everywhere; and yet I feel that a thing which has taken so long to mature, and which has drunk in and appropriated so much sweetness from the gentle hands of nature, ought not so ruthlessly and yet so inevitably to suffer destruction.

But it brought home to me a deeper and a darker thing still—the sad change and vicissitude of things, the absence of any permanence in this life of ours. We enter it so gaily, and, as a child, one feels that it is eternal. That is in itself so strange—that the child himself, who is so late an inmate of the family home, so new a care to his parents, should feel that his place in the world is so unquestioned, and that the people and things that surround him are all part of the settled order of life. It was, indeed, to me as a child a strange shock to discover, as I did from old schoolroom books, that my mother herself had been a child so short a time before my own birth.

Then life begins to move on, and we become gradually, very gradually, conscious of the swift rush of things. People round us begin to die, and drop out of their places. We leave old homes that we have loved. We hurry on ourselves from school to college; we enter the world. Then, in such a life as my own has been, the lesson comes insistently near. Boys come under our care, little tender creatures; a few days seem to pass and they are young and dignified men; a few years later they return as parents, to see about placing boys of their own; and one can hardly trace the boyish lineaments in the firm-set, bearded faces of manhood.