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to hand you a tract. For Heaven's sake let me be able to speak out at least to one person about this." I begged him to go on, and he said he thought Catholicism was the only logical consequence of a belief in the Christian revelation. Anglicanism and all forms of Protestantism seemed to him like the lopped off branches of a living tree.

      I asked him what there was to prevent him worshipping in Roman Catholic churches if he felt inclined that way without sacrificing his intellectual freedom to their tenets.

      He said: "You talk as if it was ritual I cared for and wanted. One can be glutted with ritual in the Anglican Church if one wants that."

      As for giving up one's freedom, he said I must agree that law, order and discipline were the indispensable conditions of freedom. He had never heard Catholics complain of any loss of freedom, indeed Catholic philosophy, manners, customs, and even speech, seemed to him much freer than Protestant or Agnostic philosophy, and what it stood for. He asked me which I thought was freest, a Sunday in Paris or Rome or a Sunday in Glasgow or London.

      I suggested his waiting a year. He said perhaps he would.

      Thursday, May 6th.

      Riley talked of music, Wagner, Parsifal. He quoted some Frenchman who said that Parsifal was "moins beau que n'importe quelle Messe Basse dans n'importe quelle Église." I said that I had never been to a Low Mass in my life, but that I disliked the music at most High Masses I had attended. I said I disliked Wagner, especially Parsifal. He said he agreed about Wagner, but I did not understand what the Frenchman had meant. I confessed I did not. He said: "It is like comparing a description of something to the reality." I told him that I envied people who were born Catholics, but I did not think it was a thing you could become. He said it was not like becoming a Mussulman. He was simply going back to the older tradition of his country, to what Melanchthon and Dr Johnson called and what in the Highlands they still call the Old Religion. I told him that I had once heard a man say, talking of becoming a Roman Catholic, "if I could tell the first lie, all the rest would be easy and follow naturally down to scapulars and Holy Water."

      Friday, May 7th.

      Riley left this morning. He has gone back to Paris. He is not going to take any immediate step.

      Sunday, May 9th

      I went to see Mrs Housman yesterday afternoon. I told her what Riley had told me. I asked her if she thought people could become Roman Catholics if they were not born so. She said she wished that she had not been born a Catholic so as she might have become one. She envied those who could make the choice. I asked her if she did not consider there was something unreal about converts. She said she thought English converts were in a very difficult situation which required the utmost tact. Many perhaps lacked this tact. She said that in Canada and America, where she had lived most of her life, the anti-Catholic prejudice as it existed in England did not exist, at any rate it was not of the same kind. "The nursery anti-Catholic tradition doesn't exist there."

      She asked me what I had advised Riley to do. I told her I had dissuaded him from taking such a step and had begged him to wait. She said: "If he is to become a Catholic there will be a moment when he will not be able to help it. Faith is a gift. People do not become Catholics under the influence of people or books, although people and books may sometimes help or sometimes hinder, but because they are pulled over by an invisible rope – what we call Grace."

      I told her I would find it difficult to believe that a man like Riley would believe what he would have to believe. She asked me whether I found it difficult to believe that she accepted the dogmas of the Church. I said I was convinced she believed what she professed, but that I thought that born Catholics believed things in a different way than we did. I did not believe that this could be learnt by converts.

      She said I probably thought that Catholics believed all sorts of things which they did not believe. Such at least was her experience of English Protestants, who seemed to imbibe curious traditions in the nursery, on the subject.

      I asked her if Mr Housman believed in Catholic dogma. She said: "Albert has been baptized and brought up as a Catholic, but he is an Agnostic. He is very charitable towards Catholic institutions."

      She asked me more about Riley and whether he had any Catholic friends. I said: "Not to my knowledge." "Poor man, I am afraid he will be very lonely," she said.

      She said that she herself knew hardly any Catholics in England, that is to say she had no real Catholic friends, and that she felt as if she were living in perpetual exile.

      "You see," she said, "your friend ought to realise that he will have to face the prejudice and the dislike not only of narrow-minded people but of very nice intelligent and broad-minded people, who agree with you about almost everything else. The Church has always been hated from the beginning, and it always will be hated. In the past it was people like Marcus Aurelius who carried out the worst persecutions and hated the Church most bitterly with the very best intentions, and it is in a different way just the same now."

      I said that to me it was an impossible mental gymnastic to think that Catholicism was the same thing as early Christianity.

      She said: "Because the tree has grown so big you think it is not the same plant, but it is. When I go to Mass I feel as if I were looking through the wrong end of a telescope right back into the catacombs and farther."

      I told her Riley would take no decisive step. He had promised to wait. She said there was no harm in that. There were many other things I wished to ask her, but A. arrived, and after talking on various topics for a few moments I left.

      Monday, May 10th.

      A. told me he had been invited to dinner by Aunt Ruth next Thursday and that he was going. He asked me whether I was invited. I said I was invited.

      Tuesday, May 11th.

      Cunninghame said he was dining at the Housmans' to-night.

      Wednesday, May 12th.

      I asked C. whether he had enjoyed his dinner. He said it was very pleasant, but that the music was too classical for his taste. A. was not there.

      Thursday, May 13th.

      I dined last night with A. in his flat. Nobody but ourselves. A. played the pianola after dinner. He said I must come and stay with him in the country soon. He would try and get the Housmans to come too.

      Friday, May 14th.

      A. dined with Uncle Arthur and Aunt Ruth. So did I. It was a dinner for the American Ambassador. I sat next to a Miss Audrey Bax, a lady of decided views and picturesque appearance. She talked about Joan of Arc, and asked me whether I had read Anatole France's book about her. I said I had not, but I had read an English translation of Joan of Arc's trial which I thought one of the most impressive records I had ever read. She said: "Ah, you like the stained-glass-window point of view about those sort of people." I was rather nettled and said I preferred facts to fiction. I thought Joan of Arc as she appeared in her trial was a very sensible as well as being a very remarkable person. She had not read this. She said Anatole France told one all one wanted to know from a rational point of view. It was a comfort to read common-sense about this sort of hallucinated people. A man who was sitting opposite her joined eagerly in the conversation, and said that the two people in the whole of history who had made the finest defence when tried were Mary Queen of Scots and Joan of Arc. Miss Bax said she supposed he looked upon Mary Queen of Scots as a martyred saint. The other man, whose name I found out afterwards was Ashfield, an American who is now at the American Embassy, said that he regarded Mary Queen of Scots as a woman who was tried for her life and who had defended herself without lawyers without making a single mistake under the most difficult circumstances. He said he had been a lawyer, and spoke from a lawyer's point of view. Miss Bax went back to Joan of Arc and Anatole France and said his book was as important a work as Renan's Vie de Jésus. Mr Ashfield said he thought that work no improvement on the Gospel. I said I had not read it. Miss Bax again said that if we preferred sentimental traditions we were at liberty to do so. She preferred rational writers untainted by superstition. Ashfield said he regarded Renan as a sentimental writer. Miss Bax said: "No doubt you prefer Dean Farrar." Ashfield said he did not think

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