When Ernest had a living of 600 or 700 pounds a year with a house, and not too many parishioners--why, he might add to his income by taking pupils, or even keeping a school, and then, say at thirty, he might marry. It was not easy for Theobald to hit on any much more sensible plan. He could not get Ernest into business, for he had no business connections--besides he did not know what business meant; he had no interest, again, at the Bar; medicine was a profession which subjected its students to ordeals and temptations which these fond parents shrank from on behalf of their boy; he would be thrown among companions and familiarised with details which might sully him, and though he might stand, it was "only too possible" that he would fall. Besides, ordination was the road which Theobald knew and understood, and indeed the only road about which he knew anything at all, so not unnaturally it was the one he chose for Ernest.

The foregoing had been instilled into my hero from earliest boyhood, much as it had been instilled into Theobald himself, and with the same result--the conviction, namely, that he was certainly to be a clergyman, but that it was a long way off yet, and he supposed it was all right. As for the duty of reading hard, and taking as good a degree as he could, this was plain enough, so he set himself to work, as I have said, steadily, and to the surprise of everyone as well as himself got a college scholarship, of no great value, but still a scholarship, in his freshman's term. It is hardly necessary to say that Theobald stuck to the whole of this money, believing the pocket-money he allowed Ernest to be sufficient for him, and knowing how dangerous it was for young men to have money at command. I do not suppose it even occurred to him to try and remember what he had felt when his father took a like course in regard to himself.

Ernest's position in this respect was much what it had been at school except that things were on a larger scale. His tutor's and cook's bills were paid for him; his father sent him his wine; over and above this he had 50 pounds a year with which to keep himself in clothes and all other expenses; this was about the usual thing at Emmanuel in Ernest's day, though many had much less than this. Ernest did as he had done at school--he spent what he could, soon after he received his money; he then incurred a few modest liabilities, and then lived penuriously till next term, when he would immediately pay his debts, and start new ones to much the same extent as those which he had just got rid of. When he came into his 5000 pounds and became independent of his father, 15 or 20 pounds served to cover the whole of his unauthorised expenditure.

He joined the boat club, and was constant in his attendance at the boats.

He still smoked, but never took more wine or beer than was good for him, except perhaps on the occasion of a boating supper, but even then he found the consequences unpleasant, and soon learned how to keep within safe limits. He attended chapel as often as he was compelled to do so; he communicated two or three times a year, because his tutor told him he ought to; in fact he set himself to live soberly and cleanly, as I imagine all his instincts prompted him to do, and when he fell--as who that is born of woman can help sometimes doing?--it was not till after a sharp tussle with a temptation that was more than his flesh and blood could stand; then he was very penitent and would go a fairly long while without sinning again; and this was how it had always been with him since he had arrived at years of indiscretion.

Even to the end of his career at Cambridge he was not aware that he had it in him to do anything, but others had begun to see that he was not wanting in ability and sometimes told him so. He did not believe it; indeed he knew very well that if they thought him clever they were being taken in, but it pleased him to have been able to take them in, and he tried to do so still further; he was therefore a good deal on the look- out for cants that he could catch and apply in season, and might have done himself some mischief thus if he had not been ready to throw over any cant as soon as he had come across another more nearly to his fancy; his friends used to say that when he rose he flew like a snipe, darting several times in various directions before he settled down to a steady straight flight, but when he had once got into this he would keep to it.

CHAPTER XLVI

When he was in his third year a magazine was founded at Cambridge, the contributions to which were exclusively by undergraduates. Ernest sent in an essay upon the Greek Drama, which he has declined to let me reproduce here without his being allowed to re-edit it. I have therefore been unable to give it in its original form, but when pruned of its redundancies (and this is all that has been done to it) it runs as follows--

"I shall not attempt within the limits at my disposal to make a _resume_ of the rise and progress of the Greek drama, but will confine myself to considering whether the reputation enjoyed by the three chief Greek tragedians, AEschylus, Sophocles and Euripides, is one that will be permanent, or whether they will one day be held to have been overrated.

"Why, I ask myself, do I see much that I can easily admire in Homer, Thucydides, Herodotus, Demosthenes, Aristophanes, Theocritus, parts of Lucretius, Horace's satires and epistles, to say nothing of other ancient writers, and yet find myself at once repelled by even those works of AEschylus, Sophocles and Euripides which are most generally admired.

"With the first-named writers I am in the hands of men who feel, if not as I do, still as I can understand their feeling, and as I am interested to see that they should have felt; with the second I have so little sympathy that I cannot understand how anyone can ever have taken any interest in them whatever. Their highest flights to me are dull, pompous and artificial productions, which, if they were to appear now for the first time, would, I should think, either fall dead or be severely handled by the critics. I wish to know whether it is I who am in fault in this matter, or whether part of the blame may not rest with the tragedians themselves.

"How far I wonder did the Athenians genuinely like these poets, and how far was the applause which was lavished upon them due to fashion or affectation? How far, in fact, did admiration for the orthodox tragedians take that place among the Athenians which going to church does among ourselves?

"This is a venturesome question considering the verdict now generally given for over two thousand years, nor should I have permitted myself to ask it if it had not been suggested to me by one whose reputation stands as high, and has been sanctioned for as long time as those of the tragedians themselves, I mean by Aristophanes.

"Numbers, weight of authority, and time, have conspired to place Aristophanes on as high a literary pinnacle as any ancient writer, with the exception perhaps of Homer, but he makes no secret of heartily hating Euripides and Sophocles, and I strongly suspect only praises AEschylus that he may run down the other two with greater impunity. For after all there is no such difference between AEschylus and his successors as will render the former very good and the latter very bad; and the thrusts at AEschylus which Aristophanes puts into the mouth of Euripides go home too well to have been written by an admirer.

"It may be observed that while Euripides accuses AEschylus of being 'pomp-bundle-worded,' which I suppose means bombastic and given to rodomontade, AEschylus retorts on Euripides that he is a 'gossip gleaner, a describer of beggars, and a rag-st.i.tcher,' from which it may be inferred that he was truer to the life of his own times than AEschylus was. It happens, however, that a faithful rendering of contemporary life is the very quality which gives its most permanent interest to any work of fiction, whether in literature or painting, and it is a not unnatural consequence that while only seven plays by AEschylus, and the same number by Sophocles, have come down to us, we have no fewer than nineteen by Euripides.

"This, however, is a digression; the question before us is whether Aristophanes really liked AEschylus or only pretended to do so. It must be remembered that the claims of AEschylus, Sophocles and Euripides, to the foremost place amongst tragedians were held to be as incontrovertible as those of Dante, Petrarch, Ta.s.so and Ariosto to be the greatest of Italian poets, are held among the Italians of to-day.

If we can fancy some witty, genial writer, we will say in Florence, finding himself bored by all the poets I have named, we can yet believe he would be unwilling to admit that he disliked them without exception. He would prefer to think he could see something at any rate in Dante, whom he could idealise more easily, inasmuch as he was more remote; in order to carry his countrymen the farther with him, he would endeavour to meet them more than was consistent with his own instincts. Without some such palliation as admiration for one, at any rate, of the tragedians, it would be almost as dangerous for Aristophanes to attack them as it would be for an Englishman now to say that he did not think very much of the Elizabethan dramatists. Yet which of us in his heart likes any of the Elizabethan dramatists except Shakespeare? Are they in reality anything else than literary Struldbrugs?

"I conclude upon the whole that Aristophanes did not like any of the tragedians; yet no one will deny that this keen, witty, outspoken writer was as good a judge of literary value, and as able to see any beauties that the tragic dramas contained as nine-tenths, at any rate, of ourselves. He had, moreover, the advantage of thoroughly understanding the standpoint from which the tragedians expected their work to be judged, and what was his conclusion? Briefly it was little else than this, that they were a fraud or something very like it. For my own part I cordially agree with him. I am free to confess that with the exception perhaps of some of the Psalms of David I know no writings which seem so little to deserve their reputation. I do not know that I should particularly mind my sisters reading them, but I will take good care never to read them myself."

This last bit about the Psalms was awful, and there was a great fight with the editor as to whether or no it should be allowed to stand. Ernest himself was frightened at it, but he had once heard someone say that the Psalms were many of them very poor, and on looking at them more closely, after he had been told this, he found that there could hardly be two opinions on the subject. So he caught up the remark and reproduced it as his own, concluding that these psalms had probably never been written by David at all, but had got in among the others by mistake.

The essay, perhaps on account of the pa.s.sage about the Psalms, created quite a sensation, and on the whole was well received. Ernest's friends praised it more highly than it deserved, and he was himself very proud of it, but he dared not show it at Battersby. He knew also that he was now at the end of his tether; this was his one idea (I feel sure he had caught more than half of it from other people), and now he had not another thing left to write about. He found himself cursed with a small reputation which seemed to him much bigger than it was, and a consciousness that he could never keep it up. Before many days were over he felt his unfortunate essay to be a white elephant to him, which he must feed by hurrying into all sorts of frantic attempts to cap his triumph, and, as may be imagined, these attempts were failures.

He did not understand that if he waited and listened and observed, another idea of some kind would probably occur to him some day, and that the development of this would in its turn suggest still further ones. He did not yet know that the very worst way of getting hold of ideas is to go hunting expressly after them. The way to get them is to study something of which one is fond, and to note down whatever crosses one's mind in reference to it, either during study or relaxation, in a little note-book kept always in the waistcoat pocket. Ernest has come to know all about this now, but it took him a long time to find it out, for this is not the kind of thing that is taught at schools and universities.

Nor yet did he know that ideas, no less than the living beings in whose minds they arise, must be begotten by parents not very unlike themselves, the most original still differing but slightly from the parents that have given rise to them. Life is like a fugue, everything must grow out of the subject and there must be nothing new. Nor, again, did he see how hard it is to say where one idea ends and another begins, nor yet how closely this is paralleled in the difficulty of saying where a life begins or ends, or an action or indeed anything, there being an unity in spite of infinite mult.i.tude, and an infinite mult.i.tude in spite of unity.

He thought that ideas came into clever people's heads by a kind of spontaneous germination, without parentage in the thoughts of others or the course of observation; for as yet he believed in genius, of which he well knew that he had none, if it was the fine frenzied thing he thought it was.

Not very long before this he had come of age, and Theobald had handed him over his money, which amounted now to 5000 pounds; it was invested to bring in 5 per cent and gave him therefore an income of 250 pounds a year. He did not, however, realise the fact (he could realise nothing so foreign to his experience) that he was independent of his father till a long time afterwards; nor did Theobald make any difference in his manner towards him. So strong was the hold which habit and a.s.sociation held over both father and son, that the one considered he had as good a right as ever to dictate, and the other that he had as little right as ever to gainsay.

During his last year at Cambridge he overworked himself through this very blind deference to his father's wishes, for there was no reason why he should take more than a poll degree except that his father laid such stress upon his taking honours. He became so ill, indeed, that it was doubtful how far he would be able to go in for his degree at all; but he managed to do so, and when the list came out was found to be placed higher than either he or anyone else expected, being among the first three or four senior optimes, and a few weeks later, in the lower half of the second cla.s.s of the Cla.s.sical Tripos. Ill as he was when he got home, Theobald made him go over all the examination papers with him, and in fact reproduce as nearly as possible the replies that he had sent in.

So little kick had he in him, and so deep was the groove into which he had got, that while at home he spent several hours a day in continuing his cla.s.sical and mathematical studies as though he had not yet taken his degree.

CHAPTER XLVII

Ernest returned to Cambridge for the May term of 1858, on the plea of reading for ordination, with which he was now face to face, and much nearer than he liked. Up to this time, though not religiously inclined, he had never doubted the truth of anything that had been told him about Christianity. He had never seen anyone who doubted, nor read anything that raised a suspicion in his mind as to the historical character of the miracles recorded in the Old and New Testaments.

It must be remembered that the year 1858 was the last of a term during which the peace of the Church of England was singularly unbroken. Between 1844, when "Vestiges of Creation" appeared, and 1859, when "Essays and Reviews" marked the commencement of that storm which raged until many years afterwards, there was not a single book published in England that caused serious commotion within the bosom of the Church. Perhaps Buckle's "History of Civilisation" and Mill's "Liberty" were the most alarming, but they neither of them reached the substratum of the reading public, and Ernest and his friends were ignorant of their very existence.

The Evangelical movement, with the exception to which I shall revert presently, had become almost a matter of ancient history. Tractarianism had subsided into a tenth day's wonder; it was at work, but it was not noisy. The "Vestiges" were forgotten before Ernest went up to Cambridge; the Catholic aggression scare had lost its terrors; Ritualism was still unknown by the general provincial public, and the Gorham and Hampden controversies were defunct some years since; Dissent was not spreading; the Crimean war was the one engrossing subject, to be followed by the Indian Mutiny and the Franco-Austrian war. These great events turned men's minds from speculative subjects, and there was no enemy to the faith which could arouse even a languid interest. At no time probably since the beginning of the century could an ordinary observer have detected less sign of coming disturbance than at that of which I am writing.

I need hardly say that the calm was only on the surface. Older men, who knew more than undergraduates were likely to do, must have seen that the wave of scepticism which had already broken over Germany was setting towards our own sh.o.r.es, nor was it long, indeed, before it reached them.

Ernest had hardly been ordained before three works in quick succession arrested the attention even of those who paid least heed to theological controversy. I mean "Essays and Reviews," Charles Darwin's "Origin of Species," and Bishop Colenso's "Criticisms on the Pentateuch."

This, however, is a digression; I must revert to the one phase of spiritual activity which had any life in it during the time Ernest was at Cambridge, that is to say, to the remains of the Evangelical awakening of more than a generation earlier, which was connected with the name of Simeon.

There were still a good many Simeonites, or as they were more briefly called "Sims," in Ernest's time. Every college contained some of them, but their headquarters were at Caius, whither they were attracted by Mr Clayton who was at that time senior tutor, and among the sizars of St John's.

Behind the then chapel of this last-named college, there was a "labyrinth" (this was the name it bore) of dingy, tumble-down rooms, tenanted exclusively by the poorest undergraduates, who were dependent upon sizarships and scholarships for the means of taking their degrees.

To many, even at St John's, the existence and whereabouts of the labyrinth in which the sizars chiefly lived was unknown; some men in Ernest's time, who had rooms in the first court, had never found their way through the sinuous pa.s.sage which led to it.

In the labyrinth there dwelt men of all ages, from mere lads to grey-haired old men who had entered late in life. They were rarely seen except in hall or chapel or at lecture, where their manners of feeding, praying and studying, were considered alike objectionable; no one knew whence they came, whither they went, nor what they did, for they never showed at cricket or the boats; they were a gloomy, seedy-looking _conferie_, who had as little to glory in in clothes and manners as in the flesh itself.

Ernest and his friends used to consider themselves marvels of economy for getting on with so little money, but the greater number of dwellers in the labyrinth would have considered one-half of their expenditure to be an exceeding measure of affluence, and so doubtless any domestic tyranny which had been experienced by Ernest was a small thing to what the average Johnian sizar had had to put up with.

A few would at once emerge on its being found after their first examination that they were likely to be ornaments to the college; these would win valuable scholarships that enabled them to live in some degree of comfort, and would amalgamate with the more studious of those who were in a better social position, but even these, with few exceptions, were long in shaking off the uncouthness they brought with them to the University, nor would their origin cease to be easily recognisable till they had become dons and tutors. I have seen some of these men attain high position in the world of politics or science, and yet still retain a look of labyrinth and Johnian sizarship.

Unprepossessing then, in feature, gait and manners, unkempt and ill-dressed beyond what can be easily described, these poor fellows formed a cla.s.s apart, whose thoughts and ways were not as the thoughts and ways of Ernest and his friends, and it was among them that Simeonism chiefly flourished.

Destined most of them for the Church (for in those days "holy orders"

were seldom heard of), the Simeonites held themselves to have received a very loud call to the ministry, and were ready to pinch themselves for years so as to prepare for it by the necessary theological courses. To most of them the fact of becoming clergymen would be the _entree_ into a social position from which they were at present kept out by barriers they well knew to be impa.s.sable; ordination, therefore, opened fields for ambition which made it the central point in their thoughts, rather than as with Ernest, something which he supposed would have to be done some day, but about which, as about dying, he hoped there was no need to trouble himself as yet.

By way of preparing themselves more completely they would have meetings in one another's rooms for tea and prayer and other spiritual exercises.

Placing themselves under the guidance of a few well-known tutors they would teach in Sunday Schools, and be instant, in season and out of season, in imparting spiritual instruction to all whom they could persuade to listen to them.

But the soil of the more prosperous undergraduates was not suitable for the seed they tried to sow. The small pieties with which they larded their discourse, if chance threw them into the company of one whom they considered worldly, caused nothing but aversion in the minds of those for whom they were intended. When they distributed tracts, dropping them by night into good men's letter boxes while they were asleep, their tracts got burnt, or met with even worse contumely; they were themselves also treated with the ridicule which they reflected proudly had been the lot of true followers of Christ in all ages. Often at their prayer meetings was the pa.s.sage of St Paul referred to in which he bids his Corinthian converts note concerning themselves that they were for the most part neither well-bred nor intellectual people. They reflected with pride that they too had nothing to be proud of in these respects, and like St Paul, gloried in the fact that in the flesh they had not much to glory.

Ernest had several Johnian friends, and came thus to hear about the Simeonites and to see some of them, who were pointed out to him as they pa.s.sed through the courts. They had a repellent attraction for him; he disliked them, but he could not bring himself to leave them alone. On one occasion he had gone so far as to parody one of the tracts they had sent round in the night, and to get a copy dropped into each of the leading Simeonites' boxes. The subject he had taken was "Personal Cleanliness." Cleanliness, he said, was next to G.o.dliness; he wished to know on which side it was to stand, and concluded by exhorting Simeonites to a freer use of the tub. I cannot commend my hero's humour in this matter; his tract was not brilliant, but I mention the fact as showing that at this time he was something of a Saul and took pleasure in persecuting the elect, not, as I have said, that he had any hankering after scepticism, but because, like the farmers in his father's village, though he would not stand seeing the Christian religion made light of, he was not going to see it taken seriously. Ernest's friends thought his dislike for Simeonites was due to his being the son of a clergyman who, it was known, bullied him; it is more likely, however, that it rose from an unconscious sympathy with them, which, as in St Paul's case, in the end drew him into the ranks of those whom he had most despised and hated.

CHAPTER XLVIII

Once, recently, when he was down at home after taking his degree, his mother had had a short conversation with him about his becoming a clergyman, set on thereto by Theobald, who shrank from the subject himself. This time it was during a turn taken in the garden, and not on the sofa--which was reserved for supreme occasions.