August 10.—On leaving France by the boat from Dieppe I selected a seat close to which, shortly afterwards, three English people—two young women and a man—came to occupy deck-chairs already placed for them by a sailor and surrounded by their bags and wraps. Immediately one of the women began angrily asking her companions why her bag had not been placed the right side up; she would not have her things treated like that, etc. Her companions were gentle and conciliatory,—though I noticed they left her alone during most of the passage,—and the man had with attentive forethought made all arrangements for his companions' comfort. But, somehow, I looked in wonder at her discontented face and heard with surprise her peevish voice. She was just an ordinary stolid nourishing young Englishwoman. But I had been in France, and though I had been travelling for a whole fortnight I had seen nothing like this. She lay back and began reading a novel, which she speedily exchanged for a basin. I fear I felt a certain satisfaction at the spectacle. It is good for the English barbarian to be chastised with scorpions.
How pleasant at Newhaven to find myself near another woman, a young Frenchwoman, with the firm, disciplined, tender face, the sweetly-modulated voice, the air of fine training, the dignified self-respect which also involves respect for others. I realised in a flash the profound contrast to that fellow-countrywoman of mine who had fascinated my attention on board the boat.
But one imagines a French philosopher, a new Taine, let us suppose, setting out from Dieppe for the "land of Suffragettes" to write another Notes sur l'Angleterre. How finely he would build a great generalisation on narrow premises! How acutely he would point out the dependence of the English "gentleman's" good qualities or the ill-conditioned qualities of his women-folk!
August 15.—I enter an empty suburban railway carriage and take up a common-looking little periodical lying on the seat beside me. It is a penny weekly I had never heard of before, written for feminine readers and evidently enjoying an immense circulation. I turn over the pages. One might possibly suppose that at the present moment the feminine world is greatly excited, or at all events mildly interested, by the suffrage movement. But there is not a word in this paper from beginning to end with the faintest reference to the suffrage, nor is there anything bearing on any single great social movement of the day in which, it may seem to us, women are taking a part. Nor, again, is there anything to be found touching on ideas, not even on religion. There are, on the other hand, evidently three great interests dominating the thoughts of the readers of this paper: Clothes, Cookery, Courtship. How to make an old hat look new, how to make sweetmeats, how to behave when a man makes advances to you—these are the problems in which the readers of this journal are profoundly interested, and one can scarcely gather that they are interested in anything else. Very instructive is the long series of questions, problems posed by anxious correspondents for the editor to answer. One finds such a problem as this: Suppose you like a man, and suppose you think he likes you, and suppose he never says so—what ought you to do? The answers, fully accepting the serious nature of the problems, are kindly and sensible enough, almost maternal, admirably adapted to the calibre and outlook of the readers in this little world. But what a little world! So narrow, so palaeolithically ancient, so pathetically simple, so good, so sweet, so humble, so essentially and profoundly feminine! It is difficult not to drop a tear on the thin, common, badly-printed pages.
And then, in the very different journal I have with me, I read the enthusiastic declaration of an ardent masculine feminist—a man of the study—that the executive power of the world is to-day being transferred to women; they alone possess "psychic vision," they alone are interested in the great questions which men ignore—and I realise what those great questions are: Clothes, Cookery, Courtship.
August 23.—I stood on the platform at Paddington station as the Plymouth Express slowly glided out. Leaning out of a third-class compartment stood the figure that attracted my attention. His head was bare and so revealed his harmoniously wavy and carefully-tended grey hair. The expression of his shaven and disciplined face was sympathetic and kindly, evidently attuned to expected emotions of sorrowful farewell, yet composed, clearly not himself overwhelmed by those emotions. His right arm and open hand were held above his head, in an attitude that had in it a not too ostentatious hint of benediction. When he judged that the gracious vision was no longer visible to the sorrowing friends left behind he discreetly withdrew into the carriage. There was a feminine touch about this figure; there was also a touch of the professional actor. But on the whole it was absolutely, without the shadow of a doubt, the complete Anglican Clergyman.
September 2.—Nearly every day just now I have to enter a certain shop where I am served by a young woman. She is married, a mother, at the same time a businesslike young woman who is proud of her businesslike qualities. But she is also pleasant to look upon in her healthy young maternity, her frank open face, her direct speech, her simple natural manner and instinctive friendliness. From her whole body radiates the healthy happiness of her gracious personality. A businesslike person, certainly, and I receive nothing beyond my due money's worth. But I always carry away something that no money can buy, and that is even more nourishing than the eggs and butter and cream she sells.
How few, it seems to me, yet realise the vast importance in civilisation of the quality of the people one is necessarily brought into contact with! Consider the vast number of people in our present communities who are harsh, ugly, ineradically discourteous, selfish, or insolent—the people whose lives are spent in diminishing the joy of the community in which not so much Providence as the absence of providence has placed them, in impeding that community's natural activity, in diminishing its total output of vital force. Lazy and impertinent clerks, stuck-up shop assistants, inconsiderate employers, brutal employees, unendurable servants, and no less unendurable mistresses—what place will be left for them as civilisation advances?
We have assumed, in the past, that these things and the likes of these are modifiable by nurture, and that where they cannot be cured they must be endured. But with the realisation that breeding can be, and eventually must be, controlled by social opinion, a new horizon has opened to civilisation, a new light has come into the world, the glimpse of a new Heaven is revealed.
Animals living in nature are everywhere beautiful; it is only among men that ugliness flourishes. Savages, nearly everywhere, are gracious and harmonious; it is only among the civilised that harshness and discord are permitted to prevail. Henry Ellis, in the narrative of his experiences in Hudson's Bay in the eighteenth century, tells how a party of Eskimo—a people peculiarly tender to their children—came to the English settlement, told heart-brokenly of hardship and famine so severe that one of the children had been eaten. The English only laughed and the indignant Eskimo went on their way. What savages anywhere in the world would have laughed? I recall seeing, years ago, a man enter a railway carriage, fling aside the rug a traveller had deposited to retain a corner seat and obstinately hold that seat. Would such a man be permitted to live among savages? If the eugenic ideals that are now floating before men's eyes never lead us to any Heaven at all, but merely discourage among us the generation of human creatures below the level of decent savagery, they will serve their turn.