LITMIR.BIZ

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of seventeen in such a matter and said that he certainly was not nice. They then branched off on the relative merits of other clerical bachelors in the vicinity, and both determined without any feeling of jealousy between them that a certain Rev. Augustus Green was by many degrees the most estimable of the lot. The gentleman in question had certainly much in his favour, as, having a comfortable allowance from his father, he could devote the whole proceeds of his curacy to violet gloves and unexceptionable neck ties. Having thus fixedly resolved that the new-comer had nothing about him to shake the pre-eminence of the exalted Green, the two girls went to sleep in each other’s arms, contented with themselves and the world.

      Mrs. Grantly at first sight came to much the same conclusion about her husband’s favourite as her daughters had done, though, in seeking to measure his relative value, she did not compare him to Mr. Green; indeed, she made no comparison by name between him and anyone else; but she remarked to her husband that one person’s swans were very often another person’s geese, thereby clearly showing that Mr. Arabin had not yet proved his qualifications in swanhood to her satisfaction.

      ‘Well, Susan,” said he, rather offended at hearing his friend spoken of so disrespectfully, “if you take Mr. Arabin for a goose, I cannot say that I think very highly of your discrimination.”

      “A goose! No, of course, he’s not a goose. I’ve no doubt he’s a very clever man. But you’re so matter-of-fact, Archdeacon, when it suits your purpose, that one can’t trust oneself to any façon de parler. I’ve no doubt Mr. Arabin is a very valuable man — at Oxford — and that he’ll be a good vicar at St. Ewold. All I mean is that, having passed one evening with him, I don’t find him to be absolutely a paragon. In the first place, if I am not mistaken, he is a little inclined to be conceited.”

      “Of all the men that I know intimately,” said the archdeacon, “Arabin is, in my opinion, the most free from any taint of self-conceit. His fault is that he’s too diffident.”

      “Perhaps so,” said the lady; “only I must own I did not find it out this evening.”

      Nothing further was said about him. Dr. Grantly thought that his wife was abusing Mr. Arabin merely because he had praised him, and Mrs. Grantly knew that it was useless arguing for or against any person in favour of or in opposition to whom the archdeacon had already pronounced a strong opinion.

      In truth, they were both right. Mr. Arabin was a diffident man in social intercourse with those whom he did not intimately know; when placed in situations which it was his business to fill, and discussing matters with which it was his duty to be conversant, Mr. Arabin was from habit brazen-faced enough. When standing on a platform in Exeter Hall, no man would be less mazed than he by the eyes of the crowd before him, for such was the work which his profession had called on him to perform; but he shrank from a strong expression of opinion in general society, and his doing so not uncommonly made it appear that he considered the company not worth the trouble of his energy. He was averse to dictate when the place did not seem to him to justify dictation, and as those subjects on which people wished to hear him speak were such as he was accustomed to treat with decision, he generally shunned the traps there were laid to allure him into discussion, and, by doing so, not infrequently subjected himself to such charges as those brought against him by Mrs. Grantly.

      Mr. Arabin, as he sat at his open window, enjoying the delicious moonlight and gazing at the gray towers of the church, which stood almost within the rectory grounds, little dreamed that he was the subject of so many friendly or unfriendly criticisms. Considering how much we are all given to discuss the characters of others, and discuss them often not in the strictest spirit of charity, it is singular how little we are inclined to think that others can speak ill-naturedly of us, and how angry and hurt we are when proof reaches us that they have done so. It is hardly too much to say that we all of us occasionally speak of our dearest friends in a manner in which those dearest friends would very little like to hear themselves mentioned, and that we nevertheless expect that our dearest friends shall invariably speak of us as though they were blind to all our faults but keenly alive to every shade of our virtues.

      It did not occur to Mr. Arabin that he was spoken of at all. It seemed to him, when he compared himself with his host, that he was a person of so little consequence to any that he was worth no one’s words or thoughts. He was utterly alone in the world as regarded domestic ties and those inner familiar relations which are hardly possible between others than husbands and wives, parents and children, or brothers and sisters. He had often discussed with himself the necessity of such bonds for a man’s happiness in this world and had generally satisfied himself with the answer that happiness in this world is not a necessity. Herein he deceived himself, or rather tried to do so. He, like others, yearned for the enjoyment of whatever he saw enjoyable, and though he attempted, with the modern stoicism of so many Christians, to make himself believe that joy and sorrow were matters which here should be held as perfectly indifferent, these things were not indifferent to him. He was tired of his Oxford rooms and his college life. He regarded the wife and children of his friend with something like envy; he all but coveted the pleasant drawing-room, with its pretty windows opening on to lawns and flower-beds, the apparel of the comfortable house, and — above all — the air of home which encompassed it all.

      It will be said that no time can have been so fitted for such desires on his part as this, when he had just possessed himself of a country parish, of a living among fields and gardens, of a house which a wife would grace. It is true there was a difference between the opulence of Plumstead and the modest economy of St. Ewold, but surely Mr. Arabin was not a man to sigh after wealth! Of all men, his friends would have unanimously declared he was the last to do so. But how little our friends know us! In his period of stoical rejection of this world’s happiness, he had cast from him as utter dross all anxiety as to fortune. He had, as it were, proclaimed himself to be indifferent to promotion, and those who chiefly admired his talents, and would mainly have exerted themselves to secure to them their deserved reward, had taken him at his word. And now, if the truth must out, he felt himself disappointed — disappointed not by them but by himself. The daydream of his youth was over, and at the age of forty he felt that he was not fit to work in the spirit of an apostle. He had mistaken himself and learned his mistake when it was past remedy. He had professed himself indifferent to mitres and diaconal residences, to rich livings and pleasant glebes, and now he had to own to himself that he was sighing for the good things of other men on whom, in his pride, he had ventured to look down.

      Not for wealth, in its vulgar sense, had he ever sighed; not for the enjoyment of rich things, had he ever longed; but for the allotted share of worldly bliss which a wife, and children, and happy home could give him, for that usual amount of comfort which he had ventured to reject as unnecessary for him, he did now feel that he would have been wiser to have searched.

      He knew that his talents, his position, and his friends would have won for him promotion, had he put himself in the way of winning it. Instead of doing so, he had allowed himself’ to be persuaded to accept a living which would give him an income of some £300 a year should he, by marrying, throw up his fellowship. Such, at the age of forty, was the worldly result of labour which the world had chosen to regard as successful. The world also thought that Mr. Arabin was, in his own estimation, sufficiently paid. Alas! Alas! The world was mistaken, and Mr. Arabin was beginning to ascertain that such was the case.

      And here may I beg the reader not to be hard in his judgement upon this man. Is not the state at which he has arrived the natural result of efforts to reach that which is not the condition of humanity? Is not modern stoicism, built though it be on Christianity, as great an outrage on human nature as was the stoicism of the ancients? The philosophy of Zeno was built on true laws, but on true laws misunderstood and therefore misapplied. It is the same with our Stoics here, who would teach us that wealth and worldly comfort and happiness on earth are not worth the search. Alas, for a doctrine which can find no believing pupils and no true teachers!

      The case of Mr. Arabin was the more singular, as he belonged to a branch of the Church of England well inclined to regard its temporalities with avowed favour, and had habitually lived with men who were accustomed to much worldly comfort. But such was his idiosyncrasy that these very facts had produced within him, in early life, a state of mind that was not natural to him. He was content

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